Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.

Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.

Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.

Table of contents

Title page

To the Right Honorable Sir Iohn Puckering Knight, Lord Keeper of the broad Seale of England, and of her Maiesties most Honorable priuie Counsell.

❧ The preface to the Christian Reader.

The first Piller of Poperie, consisting of intemperate rayling, with shamefull slaunders and vntruthes.

Popish slaunders and false accusations. Part. 2.

The 3. part of the manifold vntruthes, forgeries, and bold denials of papistes; of manifest vntruthes Part. 3.

The bould and shamelesse denials of Papistes of manifest truthes, Part. 4.

The second Piller of Papistrie, consisting of Blasphemies, opinions contrarie to Scripture, Heresies, ridiculous & absurd positions.

The first part of Popish blasphemies.

Popish assertions flat contrarie to scripture.

Heresies maintained and defended by papistes.

Of the grosse absurdities and inconueniences of Popish Religion.

The third Piller of Popish doctrine consisting of 3. partes, loose argumentes, weake solutions, and subtil and sophisticall distinctions.

The first part setting forth the loose and light argumentes, whereby papistrie is vpholden.

The second part of this Piller, conteining the insufficient answers and solutions of our aduersaries.

Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery. Part. 3.

The fourth Piller of Papistrie, consisting of Papists contradictions amongst themselues.

1

The contradictions & diuers opinions of old Papists & new.

The disagreement and difference of opinion of the Iesuites among themselues. Part. 2.

Bellarmine at variance with himselfe. Part. 3.

Popish Religion contrary within it selfe. Part. 4.

§

§

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TETRASTYLON PAPISTICVM, That is, THE FOVRE PRINCIPAL PILLERS of Papistrie, the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of New Papistes With the old; of the new one with another; of the same writers with themselues: yea of Popish religion with and in it selfe.

Compiled as a necessarie supplement or fit appertinance to the Authors former worke, intituled Synopsis Papismi: To the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.

Epist. Iud. ver. 9. 10.

Michael the Archangel, when he stroue against the diuell, did not blame him with cursed speaking, but said, the Lord rebuke thee. But these speake euill of those things they know not, and whatsoeuer things they know naturally, as beastes which are without reason, in those things they corrupt themselues.

Haeretici cùm peruersitatis suae rationem reddere non possunt, ad maledicta conuertuntur: Heretickes, when they can render no reason of their wilfulnesse, fall to flat railing.

Printed by Robert Robinson for Thomas Man dwelling in Pater noster row at the signe of the Talbot. 1593.

To the Right Honorable Sir Iohn Puckering Knight, Lord Keeper of the broad Seale of England, and of her Maiesties most Honorable priuie Counsell.

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I Haue not, neither can forget (Right Honorable) your courteous acceptation of that simple gift, which not long since I presumed to present your Honor withall. Since that time I confesse my selfe a debtor to your Lordship: and therefore haue strained my selfe for kindnesse receiued to shew at the least thankefulnesse againe, and to recompense the meannes of that gift by an other of that sort. Iubemur (saith one) colligere fragmentaBarnard. Cant. ser. 5.ne pereant, id est, ne minima beneficia obliuisci: Wee are bidden to gather vp the verie fragmentes and crummes, that is, not to forget the least benefites. First then J will declare the contentes of this present treatise: Secondly, the reasons that mooued mee thereunto: Lastly, why I would haue it passe vnder your honors name.

First of all therfore, as in my former booke I haue gathered together into one summe (the Lord by the gracious assistance of his [Page] spirite directing me) the whole doctrine of the Church of Rome, and opinions of Papistes: in that worke but plainely and nakedly offering to the Readers viewe, the substance of the controuersies, and state of the questions betweene vs: So further I thought it not amisse, to bring to light, and to shew as in the face of the Sunne, the manifold absurdities, inconueniences, shiftes, subtilties, blasphemies, which our aduersaries in defense of their errours are constrained to vse in oppugning the trueth. This I haue accordingly perfourmed, I trust, in this worke, that the weaknes of their cause, the beggerie of their Religion, the vanitie of their Councels, and deceite of their heartes might appeare and be made knowen to all the worlde.

This booke I haue intituled, the PILLERS OF PAPISTRIE: which is built vpon lies and vntruthes, faced out with rayling, and bitter speech, propped vp with blasphemies, and patched together with dissonant & contrarie opinions among them selues. The proofe of these particulars followeth at large discoursed in this treatise. First, as touching thir lying and vntruthes, I could haue wished that they had embraced his wise counsell, that saith: Aut cauenda sunt mendacia rectè agendo, aut confitenda paenitendo, non autem cum abundent infoeliciter viuendo, augenda sunt & docendo. August. lib. 2. de mendac. cap. 21. But they are so farre from correcting by repentance, that which they haue offended in practise, that they are not onely become liemakers, but lie-maisters, not practisers of this craft, but teachers & defenders. Concerning their railing speech, it is al the Rhetorike they vse: Such are no better then sheep-biters, & meacockes among thē, that haue not filed & whetted their toongs to smite & wound vs withall. But here I say vnto thē, as Augustine did to the heretike Pascentius: Literae tuae nec ad reddenda conuitia me provocant, Epist. 177. [Page] nec a reddendis literis me reuocare potuerunt: So neither shall their rayling writinges prouoke vs likewise to passe the bondes of modestie, and to pay them home in the same kind, neither yet cause vs to cease from answering their follies.

Nowe as for their blasphemies, it woulde offend a chast and a Christian eare, to heare what horrible and vngodly sayings doe passe from them: in the second piller of this booke we haue set downe a whole kenning of them. But as Augustine saieth to some, who the more readily to descrie heretikes, them selues also fel into blasphemie: tolerabilius in suis foueis delite scerent vulpes, quāDe mendacio. lib. 2. cap. 9.propter illas capiendas in blasphemiae foueam caderent venatores: The Foxes might more safely lurke in their holes, then the huntsmen, to take them, should fal into the pit of blasphemie. So though we were the foxes, and they the huntsmen, it is no good way for the huntsmen to snare themselues, to entangle the foxes. But we in deede are the huntsmen, and they the foxes, as it is said, take vs These foxes, these litle foxes, that destroy the vines. Cantic. 2. 15.

Concerning the dissensions and diuisions among papistes, it is no strange thing, as he saith: Omnia vitia errores (que) mortaliūAugust. in Math. ser. 11.diuisi sunt inter se & contrarij: apud Idolorum cultores diuisi sunt spiritus Iunonis & spiritus Herculis; Paganus & Iudaeus hostes sunt Christi, sed diuisi inter se; Arrianus & Photinianus haeretici, & diuisi inter se; sic Donatistae, sic Maximinianistae. All vices and errors among men are deuided and contrary to themselues: among the Idolatrous Heathen, the spirite of Iuno and Hercules are diuided; the Paganes & Iewes enemies to Christ, and yet diuided: the Arrians likewise & Photmians, the Donatistes and Maximinianistes: ad also the Scotistes [Page] and Thomistes among the Papistes deuided betweene them selues, yet Ambo pertinent ad regnum diaboli, Both doe belong to the raigne or kingdome of the Deuil.

Now the reasons that haue moued me principally to enterprise this businesse, were these. First in respect of those countrie men of ours, which haue suffered themselues a long time to be seduced and deceiued with false opinions, and a vaine shew of holines, beeing as it were made drunke with the whore of Babylons intoxicate cuppe: that they now at the length seeing the nakednes & beggerie of popish religion, would take heed to themselues in time, and thinke it enough, yea & too much, to haue sipped of that poisoned cuppe, lest drinking more deepely thereof, they afterward bee constrained to draw out the dregges, & to be partakers of their plagues: of them we say with Augustine, Licèt non timentur vt perdant, nonEpist. 105.negligendi sunt tamen, vt pereant: Though we feare them not to hurt vs, yet they must not be neglected and suffered to be lost.

As for their ring-leaders, and sect-maisters, our counsell also to them is, that they would learne at the length to giue place to the trueth: Augustine said of some Heretikes: Puto, quòd ipse diabolus,Epist. 167.si authoritate iudicis, quem ipse elegerat, toties vinceretur, nō esset tam impudens, vt in ea causa persisteret. I thinke if the deuill had beene so often ouercome before a Judge of his owne choosing, hee would not bee so impudent as to persist still in an euill cause. But our aduersaries haue bene often vanquished euen by their owne iudges, the testimonies of auncient writers and consent of antiquitie, and yet for all this will not yeld. Well, as one saith, Non oramus vt moriantur inimici, sed vt corrigantur, sic mortui erunt inimici, iam enim correcti non amplius erunt inimici: Wee desire not, that our enimies were dead, but amended, and so our enimies shoulde bee deade, [Page] for beeing once amended and corrected, they would no longer bee our enemies.

There are other also of our countrimen, who (though not so far gone as the other, yet) are not sufficiently grounded in knowledge, or setled in iudgement to be able to discerne betweene the truth & errour: Qui breuia non valent intelligere, prolixa non amantAugust. Epist. 101.legere, Who can neither vnderstand briefe matters, nor will abide to read long: for their sakes also haue I compiled this treatise, neither verie long to worke vnwillingnesse, nor yet too shorte, to hinder vnderstanding. But euen as they, whichAug. solis loq. ca. 14. haue tender etes, do not first behold the sunne, but the fire or the starres, or some such like, and then turne them to looke vppon the sunne: so must wee deale with these men, Gradibus perducendi adsūma sunt: By degrees they must be brought to vnderstande the higher points: For their cause cheifly haue I vndertaken this labour, that they which are not able to conceiue the chiefe matters in question, yet may safelie take knowledge of the nakednesse and poorenesse of our aduersaries cause.

Concerning my selfe also, some what there was, which in this respect induced me to sei hand to this plough: for as he saith, Vt discamusAugust. ad Dulcit. qu. 4.inuitare nos debet suauitas veritatis, vt doceamus cogere debet necessitas charitatis: As the pleasantnes of the truth doth entise vs to learne, so the bond of charitie should vrge vs to teach. And the rather considering that now is the time or not farre off, wherein the fall of Babylon is to bee expected and looked for, according to the prophesie in the Reuelation: EuerieCap. 18. man, that beareth hatred to the scarlet and bloodthirstie whore, ought to shewe his readinesse in defacing and pulling downe the Kingdome of Antichrist. As Christian Kinges [Page] and Princes then by their sacred authoritie haue begunne for their part to lay Babylon wast, so is it our part to discouer her nakednes: they are the Lordes Captaines to slay the enemie, wee his watch men to descrie the enemies comming: They with battaile, canons and engins, do batter the walles, wee come with ropes of argument and perswasion to pull downe the towers:2. Sam. 17. 23. They fight with Sauls sword, and put on his kingly armour, wee must assault Goliah with Dauids sling & stones out of the brook. The text saith, they shal make the whore desolate and naked, eateApo. 17. 16 her flesh and consume her with fire. It is our part to strip her, and make her naked, and shew her filthines: by the word of God to descrie their corruptions: Then commeth the Christian magistrate, and eateth her flesh and burneth it with fire, that is, draweth out the sword of Iustice after them. Now in the last place vnto your honor I briefly direct my speech, vnto whome I do consecrate, and deuote these labours of mine, as a signe of my thankefulnes, and a pledge of further duety to your honor: as also vnto one, who him selfe is able to iudge of these matters: neither is it the least part of your honors studie & care to be throughly acquainted with the cō trouersies of Religion: as it is most meete honourable personages should be. Themistocles (as Augustine reporteth it) did not care, that he was counted somewhat rude, because he could not sing to the pipe at feastes: interrogatus, quid sciret, respondit, rempublicam ex paruamagnā facere: It was enough for him to know how to enlarge the commonwealth, of a little one to make it greater: so may I say it belongeth chiefly to Christian Magistrates, scire Religionem ex paruamagnam facere, to know how to enlarge and propagate Religion, and to cause the Gospell to flourish.

The Lord hath aduaunced you to this seate of honor: for promotion, [Page] (as the Psalmist saith) neither commeth from the East, norPsal. 71. ver. 6. 7. from the West: but it is the Lord that setteth vp one and pulleth downe another. The chiefe husbandman hath planted you as part of an hedge to keepe his vineyard: your honor now is in place to profite the Church of God greatly, in aduauncing of learning, in helping to furnish the Lordes haruest with plenty of labourers, in encouraging the workemen of Gods house, whose bandes doe hang downe, and their knees waxe feeble. There are many in this land, who would gladly be set a woorke, and can not: whose outward wantes doe slake their inward desire: for that olde saying is most true, [...]: there is no such heauie clogge, as pouertie is: And the Poet spake by good experience:

haud facilè emergunt quorum virtutibus obstat

Res angusta domi.

You (Right Honorable) with the rest, as one well saith, pugnatis contra visibiles inimicos, nos pro vobis contra inuisibiles: your honors by sage counsell and aduise, fight against our visible enemies, but we fight for your by our studie and praiers against the spirituall and inuisible: Let therefore the souldiers of this spirituall warfare be encouraged still, cherished and made strong, to fight their battailes lustely. The Lord hath now made your honor a captaine to leade his souldiers into battaile, and to set them in aray: Augustine writeth well vpon those wordes: Prouerb. 31. 19. She putteth her handes to the Aug de tempor. ser. 217. [...] ▪wherue, & her handes handle the spindle: opus tuum in fuso sit, non in colo, in colo enim est, quod facturus es, in fuso, quod fecisti: Let thy worke be in the spindle not in the distaffe: that is in the distaffe, which thou maiest doe hereafter, that is in the spindle which thou hast alreadie done. So when God bestoweth vpon a man, honor, riches, authoritie: omnia ist a in colo sunt, transeant [Page] ad fusum, These things are yet vpon the distaffe, let them be spunne out, and turned vpon the spindle. But your worke, I trust, Right Honourable, is alreadie in Fuso, not in Colo: and wee hope, that vnto your good beginnings, you will adde also good proceedings: and the Lord both vnto your good proceeding, and vertuous beginning, shal giue an happy end. In te nūc puta cunctorum ora & oculos conuersos, & ad spectaculum vitae tuae totam consedisse Angliam: Al mens eies are vpon your Honor, and haue as it were set led themselues to behold your doings: God grant (and we trust) that all things shall be answearable to their expectation. Lastly, the Lord prosper your godlie enterprises, and giue a blessing to your holy Counsels, euen the blessing of Caleb: That as Caleb droue the Anakims great Giantes by strong hand out of Hebron, so at the length, by your prudent & godly counsaile, with the assistance of the rest of the Honorable Lords of the Counsell & Nobilitie, vnder the leading of our happy Iosua, & gracious Soueraigne, the Romish Anakims, traiterous Iesuites and Seminaries, with other rebellious and hollow harted Cananites, may be weeded out of the Lords fielde in England: that you with faithfull Caleb and Iosua, may also haue an euerlasting inheritance, in the heauenlie Canaan, through the onely merites of Iesus Christ: to whom bee praise for euer.

Tui honoris studiosissimus, ANDREAS WILLET.

❧ The preface to the Christian Reader.

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IT is the common and vsuall practise of wrangling and cauilling spirites, who to preuent other mens accusations, doe themselues first begin to accuse and challenge others of the same crimes, which they are guiltie of: Thus Sathan the accuser of the brethren, sometime dealt with Iob, Iob. 1 saying vnto God, that if he would but stretch foorth his hand a little, and touch all he had, hee would not spare to blaspheme God to his face, whereas nothing is more common with that old Serpent, then to curse and blaspheme God. Thus our aduersaries of the Popish religion (which indeed is no religion, but meere superstition) haue subtillie sought to vndermine vs, crying out against vs, that wee are lyers, Idolaters, blasphemers, and such like, which are titles and epithetes fitter and more proper to themselues. They charge vs with rayling: Harding Confut. apolog. cap. 16. diuis. 2. with lying: Defens. apolog. pag. 597. with corrupting and altering of scripture: Rhemist. 2. Corinth. 2. sect. 8. with fables. Rhemist. 1. Timoth. 1. sect. 4. with execrations and blasphemies: Iud. 3. with heresies, Bellarm. de notis eccles. lib. 4. cap. 9. They obiect against vs the weaknes of our proofes, and arguments: Harding. defeus. apolog. p. 625. often innouating and changing of Religion. Rhemist. 2. Corinth. 2. v. 8. Diuisions & dissensions among ourselues: Harding. defens. apolog. p. 239. Yea that wee may see how true their other accusations are, they are not ashamed to charge vs with Idolatrie, and worshipping of Idols, Rhemist. 1. Corinth. 10. sect. 9. Wherfore that it may appeare to the world, how vniustly they haue accused vs, & how subtilly they would vnburden & exonerate thēselues of those crimes which are theirs & not ours, [Page] to this ende I haue vndertaken this labour in this treatise, to detect and bewray their guiltines in this behalfe, that we may bee purged from their slaunders, and our cause iustified, and that the shame & blame may fall vpon them, that haue deserued it.

As for vs, wee raile not, neither vse reuiling speech, yet sometime we tell them roundly their owne, and this may bee done without rayling: vnlesse they will say Christ rayled, when he tolde the Iewes, that they had made his fathers house a denne of theeues. But their rayling, and venemous dartes, which they shoot at vs, are notoriouslie knowen and cannot be hide. It is the grace of popish writers both old and new, to stuffe their bookes full with cursing & rayling: Stapleton, that blacke-mouthed Sophister of Louaine, hath of late set foorth a booke against D. Whitakers, wherein beside the badnesse of his cause, he hath disgraced his profession, with bitter and filthie tearmes, calling that learned and godly man, Rusticum, fatuum, asinum, asininum professorem, morionem, stolidum: Foole, clowne, asse, doit: yea he is so impudent, that he spareth not to reuile the deade,Lib. 1. cap. [...]. sect. 8. most shamefully calling Caluine, that worthie Minister of the Gospel, Egregium Nebulonem, a notable knaue: I thinke Stapletons owne friendes and patrones here in England, will blush and be ashamed of him, when they find such stuffe in his booke.

Neither doth Stapleton thus take on in his moode, as carried away with some intemperate heate, but being in his wittes (if in his right wittes) and well aduised, and of purpose he falleth into this cogging vaine: giuing M. Whitakers warning thereof aforehande, age Whitakare [...]t ad patientiam te compone: willing him to take patiently, whatAdmonit. ad Whi [...]. he saith. Indeed M. Stapleton your counsell is good, for shoote out your venemous dartes as long, as yee will, wee care not, wee haue a sense for them, and a buckler to latch thē, as Augustine saith verie well: Quaeso mi frater, quasi has diaboli sagittas, ad petram, quae est De [...]alu [...]. docum, c. 12. Christus, allidens, sume scutum fidei. I giue thee counsel (my brother) to rebound these arrowes of Sathan, vpon the rocke, which is Christ, taking the shield of faith: And such patience is in this case necessarie for M. Whitakers, and the rest of vs protestantes, as the same father speaketh of else where: Quemadmodum parentes a filis vel pueris, De ser in monto ca. [...]. vel phreneticis multa patiuntur, donec infantia, vel aegritude transeat, ita [Page] Christianus ab impijs tanquam phreneticis multa pati debet: Like as parentsDe ser in monto. cap. 34. do suffer manie things at their sons hands, while they are children or phrentick, til their childishnes or phrensie be past: thus Christians must patiently beare manie things of the wicked, as of men taken with phrensie. Such intemperate and railing speeches then of Papistes, we attribute either to their childish ignorance or phrentike malitiousnes.

Concerning the other accusations, of heresie, blasphemie, lying, corruption of scriptures and such other, it shal appeare, I trust, in this discourse, that they are the men, & none other, that are faultie herein. As for fables, they do vs great wrong to cast them vpon vs: their owne legend of lies and infinite fabulous stories, do plaintie tell vs, that poperie is fuller of fables, then the heresies of the Valentinians or the Manichees. Their other charge concerning iunouation and dissention is returned vpon themselues: for who knoweth not, that the Iesuites of these daies, haue innouated and changed in the most pointes, the old popish profession, and haue cast it into a newe mould, and brought in a new forme of Pope catholike doctrine: But we in substance retaine the same Religion, which at the first reuiuing of the Gospel was maintained 40. yeares ago by the Protestants. As for dissensions in fundamental pointes and articles concerning faith, we haue none. In other matters, there haue bene some contentions among vs, more we graunt then needed, & more hotely pursued of some then was requisite: yet they are neither in weight so great, or in number so many, nor so egerly prosecuted, as dissentions among papistes haue beene, for anno. 1509. wee reade that the Franciscane friers pursued the poore Dominicks to death: and the contention began about the conception of the Virgin Marie. Fox. pag. 802. Such rigour and fiercenes hath not yet beene seene among protestantes, neither I trust, shall.

But in saying that Protestants are Idolaters, they make too lewd a lie, for it is wel knowen vnto thē, that we haue no Images or Idols of brasse, woode, stone, siluer, at all in our Churches, as they haue nor any pictures, carued, painted or grauen, set vp to bee worshipped: If two men shoulde bee set before vs: the one lifteth vp his, eyes to heauen, and calleth vppon the name of God, hauing no [Page] similitude or resemblance before him, the other praieth before a stocke or stone Image: is anie man so senseles, as to say the other is an Idolater, rather then this? But thus blinde and sottish are the papistes in their iudgement. Take heede ye English pope catholickes, doe ye not see, how your ghostly fathers goe about to make fooles of you?

Now then, to the intent our aduersaries slaunderous mouthes should be stopped, and their falsehoode descried, I haue giuen a seuerall taste in this worke, in euerie kinde of their fraudulent dealing with vs, and of their vnseemely behauiour, & vngodlie shifts, which they vse in oppugning of the trueth, and defense of their bad cause. The whole booke I haue deuided into 4. partes, shewing the foure principall pillers of papistrie, and euerie piller conteineth diuerse partes beside, as it is set foorth in the title of this booke: I trust, throughout this treatise, that our aduersaries shall not iustly challenge me for dealing vntruely or deceiptfullie with them, seeing I haue set downe their sayings and opinions, as I find them, quoting the places, and citing the authors, whence I haue them: so that I doubt not to say with Augustine, Ego omnia, quòd bona fide coram deo dixerim, sine vllo studio contentionis, sine aliqua dubitatione veritatis, sine aliquo praeiudicio diligentioris tractatus exposui: I trust I may say, with a goodLib. 2. de genes cap. 29. conscience before God, that I haue set downe all things without desire of contention, or doubting of the trueth, and without preiudicing other mens more exact labours herein. If sometime I shall seeme to speake somewhat roundlie or sharply, I hope the discreete reader will iudge it to bee done, not without cause, & to say, as that good father in the like case: Noui fratrem meum, si quid in disputatione August. epist. 14▪ pro side sua dixit feruētius, non illa contumacia, sed fiducia dicenda est: I know if our brother bee sometime seruent and hote, in the defence of saith, that it proceedeth not of contumacie, but his full resolution in the trueth.

Concerning our aduersaries, I would haue them thinke, that I haue vndertaken these labours for their good, if they could so construe it, that seeing now the nakednes of their cause, they may at the length be better aduised: We haue not cast off all loue and care of our enemies: We say of them, as Augustine did sometime of Pelagius the heretike, Nos non solum diligimus, sed dileximus eos, sed aliter Aepist. 1 [...]6. [Page] vunc diligimus, aliter aliquando dileximus, tunc, quia nobis rectae fidei videbantur, nunc vt ab errore liberentur: Wee both loue them now, and loued them before, but otherwise now then before, then we loued them, because we thought they were of a right faith, but now we loue thē, to the end they might bee deliuered from errour. Now vnto my brethren of the same faith and religion, thus much I say, that whatsoeuer blasphemies, heresies, absurdities, they reade here to bee affirmed and maintained by papistes, they would take no offence thereby, nor seeme to stumble thereat: Sed facite inde quod fecit dominus, Aug. tract▪ in Ioh. 6. cum illi obtulerunt amarum potum, gustauit, & respuit, sic vos audite & abijcite: But doe ye as Christ did, when they offered him vineger to drinke, he tasted and refused it, so giue you the hearing and reading of these things, but in iudgement cast them away, and reiect them.

Thus I haue, by the Lords assistance finished my taske, & ended my trauell for this time: I will now sit me downe a while and rest my wearie penne, and giue place to others. This I haue done, partly to discharge my duetie to God, and debt to his Church; partly to prouoke others by this example to put foorth their talent: who for skill are more able, for their leasure more fit, for outwarde helpes haue better incouragement, & in respect of their reward are more bound: I would we might now at the length spare our selues at home, and forbeare to prouoke one another by writing, and ioyne our strength against the common aduersarie. If our wittes want whetting, our pennes exercise, our bodies labour, our aduersaries abroad can and may afford vs worke enough: we need not hew one at another. Let vs do as Moses did, slay the Aegyptian, it is not seemely for one Hebrew to striue with another. The timber, that must make the house, should be prepared and hewen in the fielde, Prouerb. 24. 27. when it commeth to be set together, not so much as the noise of an hammer should be heard, as we read of Salomons temple: so we should labour to hew and cut off popish superstition & corruption of manners as in the field abroad, but we ought to build peaceably, & without noyse among our selues. One saith well, Omnia alia bona, aurum, argentum, diuitiae diuidi possunt; non potest diuidi (pacem meam do vobis:) Al other goods, gold, siluer, riches, may be deuided; this inheritāce onely cannot be deuided, my peace I leaue with you. And therefore, saith he, Christus noluit fiers iudex ad diuisionem: Christ refused to be a iudge [Page] or deuider of the inheritance. God grant, that we may at the length, learne, as carefull children, or faithfull stewardes, to keepe whole Christes inheritance lent vnto vs, that rich patrimonie of brotherly loue and peace: that we may one yeeld to another in the trueth, euerie one to studi [...] to amend what is amisse, and all ioyne together to seeke Gods glorie.

Thus shall we be sure to imbrace and enioy peace: for what else is the cause of contention among vs: Nisi (as one saith) quia displicet mortalibus angelica illa partitio, qua gloria deo, pax hominibus nuntiatur: quonam Bernard. epist. 127. modo stabit pax hominum coram deo, si deo apud homines non potest tuta esse sua gloria? Because mortall men like not that Angelical partition, whē they pronounced glorie vnto God, and peace in earth: for howe can the peace of men stand in force before God, when Gods glory is not kept safe and sound amongst men? This then is the way to procure peace, and to nourish it, to remoue and auoid dissention, euery one in his seuerall place and calling to labour to amend what is amisse, to restore what is decayed, to supplie what is wanting, and to redresse what is out of order, and so to seeke chiefly to aduance Gods glorie. Thus shall we haue peace at home, & peace abroad, our dissensions shall slacke within, and by our peace our strength and courage shall increase against our enemies without. We shal runne vpon them, as one man: ten shall chase an hundred, and an hundred a thousand. Thus the Gospell by Gods grace shall still florish in this land, superstition shall decrease and weare away, and poperie shall bee weeded and rooted out, which God grant for his welbeloued and onely begotten Sonnes sake Iesus Christ our Lord, to whom bee praise for euer,

Amen.

The first Piller of Poperie, consisting of intemperate rayling, with shamefull slaunders and vntruthes.

[Page]

WHat our purpose is in this treatise following, we haue alreadie partly declared in the preface: that our intent is not in this enterprise so much to charge our aduersaries with such matter, as may be iustly obiected against them, as to discharge our selues of such vniust crimes, as they doe burthen vs withall: not to accuse, but to excuse: not to fight but to fense: not to dare them with our dartes, but to arme our selues against their venemous arrowes, which they shoot at vs. Wheras therefore they euerie where almost in their bookes and pamphlets, doe lay sore vnto our charge, that wee are raylers, reuilers, lyers, blasphemers, heretikes, cauillers, sophisters, deuided into many sectes & schismes, disagreeing amongst our selues: our best and sa [...]est way to free and deliuer both vs and our cause from these so vniust, vntrue and vncharitable accusations, is to returne them vpon them selues, to whom they do more properlie belong: and to cloth them with their owne liuerie, which wil sit more comely, without pleate or wrinkle vpon their backe▪

First of al therefore according to that order which we haue set downe, we wil trie and examine the modesty, sobriety and tēp [...]rance of their spirite, wherewith they are enflamed against vs. First of their reuiling & bitter speech: then of their malicious slaunders against vs, & our cause: thirdly of their for geries: fourthly of the manifold vntruthes, which in plaine english are no better then lies, which they are not ashamed in heapes to vtter. First then concerning their contumelious and reprochfull speeches, and their adders tongues which they smite and sting vs withall: I would we might say vnto them, as Agustine sometime did vnto Vincentius, a yongDe animae origine. lib. 1. cap. 2. malapart springal, that vnseemely taunted that reuerend father in his writinges: Si quid inter disputandum (saith Augustine) quod ad meam contumeliam redundat expressit, non eum conuitiantis voluntate crediderim, se [...] di [...]ersa [Page] sentientis necessitate fecisse: vbi enim hominis erga me animus ignotus est et incertus, melius arbitror meliora sentire, quam inexplorata culpare: If any thing fall out in disputation, which may redound vnto my reproch, I thinke that he did it not so much with a minde to reuile me, as being enforced by diuersitie of opinion: for where a [...]ns minde is vnto me vncertaine and vnknowen, I hould it better to thinke the best, then to blame what I knowe not▪ So if our aduersaries, were carried away onely in the heate of their cause, and with a blinde zeale of superstition, when they spit such venemous wordes at vs, and had not an especiall purpose as we haue but too much experience, in so doing to maligne the trueth, and disgrace the professors thereof, wee should be able better to brooke their speeches, and to beare their outrages, then now, knowing the contrarie, wee either can or will. This then is that, that sometimes thrusteth vs forward, when wee see not so much our persons to be striken and gaulled with their tongues, as the trueth to be wounded through our sides, to speake home vnto them and to tel them their owne, not reuiling but reproouing, not taunting but telling them their fault and follie. Cresconius an Archdonatist, doeth roundly take vp Augustine, because he vsed these words against them: Sicut nonpotest Satanas Satanam excludere, &c. As Sathan (saith he) can not driue out Sathan,2. Tim. 2. contra Crescon. lib. 3. cap. 78. so the error of the Manichees cannot ouerthrowe the errour of the Donatists. Augustine aunswereth very wel: Quasi (inquit) Petilianum Satan [...] comparauerim, ac non errorem potius: Apostolicaenim mansuetudo, cum quibus modestè agipraecepit, eos ipsos docet a diabolo captiuatos: nec tamen quam commendauit, amisit lenitatem, quiaeam▪ quam docebat tac [...]re noluit, veritatem: As though (saith he) I compared Petilian himselfe to Sathan, and not his errour rather: for so the Apostle doth say, that euen they, whom notwithstanding he wisheth to be gentlie delt withal, were captiued and snared of the Deuill: neither did he in so saying, offend against that lenitie, which he commendeth, while he vttereth the truth, which was not to be concealed. Thus Augustine defendeth himselfe, by S. Paules example, & sheweth though it be not lawful to speake euil or to reuile, yet freely to opē our mouthes, and to crie out against the enemies of the truth, it is not forbidden. Bernard a later writer, & one of their Catholike Doctors, vsed the like libertie of speech in his dayes, and thought he offended not: As inueying against the Cleargie of his time, he saith. Ministri sunt Christi, et seruiunt serm. sup. Cantic. 33. Antichristo: They are the Ministers of Christ, and yet serue Antichrist: yea of the Bishops themselues and the chiefe of the Cleargie, hee doubteth not to say, hauing first rehearsed those wordes of Christ to hisSerm. ad pastor▪ in Synod. Apostles. Haue I not chosen you twelue, and one of you is a Deuil? Sic facit Iesus hodie, eligens sibi multos diabolos episcopos: Euen so doeth Iesus saith hee nowe a daies, choosing many Deuils to be Bishops. He stayeth not here, but [Page] climeth vp euen vnto the popes chaire. Tristes vidimus, tristes eloquimur honorem ecclesiae, Honorij tempore non minìmè laesum: ‘Wee haue seene it withEpist. 45. griefe, and we speake it with griefe, that in pope Honorius time, the honor of the Church, was not a litle endamaged.’ And in an other place finding fault with the Cardinals of Rome: that they had fetcht Eugenius out of his cloyster, and of an Abbot, made him a Pope: he taunteth them in these wordes: Ascendit Iericho▪ incidit in latrones: He is gone vp fromEpist. 147. Ierusalem to Iericho, he is fallen among theeues: thus comparing Rome to Iericho, and the Cardinals to theeues. If Bernard then a Doctor of their owne, could assume vnto himselfe such liberty of speech as to terme euill Ministers, the seruaunts of Antichrist, Bishops deuils, Cardinals theeues, in hatred & detestation of the corruptions of those times: I thinke we may be excused, if for loue and zeale of the trueth, wee deale plainely manie times with our aduersaries, and doe not slatter them a whit: though I thinke few or none of vs haue vsed like freenes of speech, as either Augustine against the Heretikes of that age, or Bernard [...] against the corruptions of his time. Therefore to conclude this pointe, wee say, as not longHarding. defens. apolog pag. 52. since a darling of their owne saide, yet with better right and more truelie, I am sure then he: Nowe the lawe of vpright dealing specially in Gods cause so requiring, ye must pardon vs, if as among husbandmen, wee call a rake a rake, a spade a spade, a mattocke a mattocke: ‘so among diuines, wee cal heresie heresie, and likewise falshood, lying, slaundering, craft, hypocrisie, blasphemie, euerie such crime by his proper name without all glosing.’

But leauing off here in this place further to make apologie, or to seeke defence in this point for our selues, which were a needelesse and superfluous labour, the writinges of our learned and godly brethren are abroade to be seene and read: I trust they shalbe founde neither to sauoure of so enuious a spirite, nor to be mixed with such intemperate and vndigested humors, as our aduersaries writinges are sawsed and powdred withall. We will now proceede, (not further keeping the Reader in suspense) to collect some flowers of popish eloquence and Rhetorike, which their bookes are beawtified, and adorned withall.

First wee will be so bould as walke into our countrie man M. Hardings Garden, and there a little refresh our selues with the pleasaunt sent of his sweete smelling herbes. And here in the verie enterance, I find a nosegay alreadie gathered to my hand by that skilfull and cunning gardener, notPreface in defens. apol. in name but in deede, B. Iewell: let vs take vp this posey, and smell a litle thereon: M. Harding therefore writing against B. Iewell cloyeth and ouerchargeth him with these and such like sweete speeches. Who euer heard 2 such an impudent man? a most impudent lyer, awicked slaunderer: and all because he said with Laurentius Valla a Canon of Rome, that Pope Celesti [...]s [Page] was a Nestorian Heretike.

Againe, who euer saw so impudent a man, what shal I say to this fellow? fiefor shame man, a minister of fables, a minister of lies? foolish ignorance, shamelesse malice, so ignorant, so witlesse, lewd wretches, Iewish, Heat henish, shameles, blasphemous villaines, false ministers, false harlots, yee lie falsely, yea yee lie for aduantage, yee are impudent liers, lewd liers, heapes of lies, nothing but lies, and al is lies. But what is the cause thinke you, that this meeke spirited man should be so disquieted and make such outcryes against liers? forsooth because Maister Iewel, in one place leaueth out (enim) in a nother place (hoc) in an other place, the Printer set downe schemate, for schismate and such like: is not here great cause thinke you, to make a man thus to take on and to run out of his wittes?

Is not this asweete nosegay (thinke you) and is it not compounded of choice flowers? the sent is so strong to my smell, that I cannot choose butEpist. 57. stop my nose: Nisi, as Bernard saith, omniū passim naribus iniecto foetore, solus dissimulē pestem, nec audeo manum contra pessimum putorem propria manu munire: Vnlesse, as he saith, the stincke smelling strong in euery mans nose I only should dissemble the matter and not dare to sense my nose with mine owne hand against the contagious smell. But let vs haue patience a litle, and passe along, to see what store of such sweet smelling flowers. M. Hardinges garden wil afoord vs.

Pag. 40. Thus your vaine boast in wickednes wrought by the power of Sathan Defens. Eccl. Angl. 3. is put to silence, because M. Iewel saith, that many kings & princes are fallen away from the Sea of Rome, & haue ioyned them selues to the church of God.

Pag. 42 This is his heat henish hart, what could Purphurie, or Iulius, or Celsus 4 say more? because M. Iewel had said, that men euen by light of nature, though thereby alone they cannot bee led to the perfection of faith, yet may somwhat discerne what is likely or vnlikely in religion, according to S. Paule Rom. 1. 20. ‘The inuisible thinges of God, his euerlasting power & Godhead are seene by the creation of the world.’

Pag. 85 We take you to be mad: would God you were not worse then mad: were 5 you mad, you should be tied vp: Els were you suffered to goe abroad, for feare folk [...] would flye from you, and then should you doe litle hurt.

Pag. 145 How say you sir Minister Bishop, ought the minister to be lawfully 6 called?

Pag. 146 Touching the exercise of your ministerie, you doe all thinges without 7 order: vnlesse ye meane such order, as Theeues obserue among them selues in distribution of their robberies.

Pag. 153 If he were, so folish to thinke so, yet you M. Iewel in that behalfe 8 should not beare the bable with him: speaking of Nilus a Greeke writer, ‘a learned man and a reuerent Bishop.’

[Page]Pag. 162. You shew your selfe to be a man of euill disposition, no man euer said 9 it, but Illyricus or bawdy Bale: ‘Namely that pope Zosimus corrupted the councel of Nice,’ the trueth where of notwithstanding is proued by B. Iewel out of the Aphricane councel. cap. 101. 102. 103. Concil. Carthag. 6. cap. 4. Concil. Florentin. sess. 20.

Pag. 164. You are errant slaunderous liers: how seemeth not this wicked generation 10 to spring of the deuil: because M. Iewel saith, by the testimonie of Alphons. de castro, Sabellic, Platina, & others, that pope Liberius was ‘an Arian heretike.’

‘Pag. 189. This sir defender learned in the schoole of Sathan, and now lieth 11 bound in Sathan fatters.’

‘Pag. 201. Their Bishops for custody of their chastity after their former olde 12 yokefellowes decease, solace them selues with new strumpets.’

‘Pag. 209. Of what small substance this reason is, the veriest Coblers of all 13 their Ministers, if they can reade any english beside their communion booke, may easely perceiue.’ B. Iewell telleth Harding, he might haue remembred, that not long since Iulius the 2. of a wherrislaue was made Pope: but wee haue no coblers in the ministerie.

Pag. 290. Mauger the malice of the deuil and of all the sacramentaries, the old trueth shall preuaile: he meaneth the conuersion and transsubstantiating 14 (as he calleth it) of the bread and wine in the sacrament, into the verie body and blood of Christ. But this is no trueth at all, neither old, nor auncient: confussed by D. Tunstall to haue come in twelue hundred yeres after the gospell: as in that place it is manifestly prooued.

Pag. 297. ‘Now sir, I report me to euerie man that hath sense, whether I 15 may not lawfully giue you the Menti, as for manners sake I may vse the Italian terme, and chalenge you in plaine termes of a lie, for vttering this vntrueth:’ and yet there is no vntrueth vttered: see the place.16

Pag. 313. It liked your filthie spirite, with vile wordes, to bring that holy mysterie into contempt: wherein you do the Deuill author of all heresies, the greatest seruice that may be deuised: because with Origen he had affirmed that the bread in the sacrament, as touching the material substance thereof goeth into the bellie, and is cast into the priuie.

Pag. 342. ‘The thinges, which it liketh your Sathanical spirite, with blasphemous 17 wordes to dishonor:’ he meaneth the sacrament, which indeede is by them most of all abused and dishonored.

Pag. 359. He calleth vs cursed Chananites. 18

Pag. 187. Ye falsely and wickedly lead the people, ye are Apostataes, ye are heretiques 19 ye are impudent and rebellious children.

Pag. 404. These defenders in conditions be like such honest women,20 as commonly we call Scoldes.

Pag. 409. Loe a grieuous and an heauie case, that the world calleth you 21 [Page] wicked and vngodlie men: I wis, they be too blame for it, and so be they that call them theeues, which come to be promoted to Tibor [...]e.

Pag. 446. Your impudencie of lying hath no measure nor end. 22

Pag. 459. The fiendes of hell were not yet let loose, that begat Lutheranes, 23 Zuinglians Caluinistes: and here of we vnderstand the youth of your Church, which is no other but the malignant Church, and Synagogue of Sathan.

Pag. 465. Though the defender feare not to be accounted a lyer, yet should 24 he be loth to be accountedan vnhonest man, yea and specially a foole.

Pag. 502. We recken not, what Luther saith, what Zuinglius, what Caluine, 25 what Antichrist, what Sathan saith.

Pag. 506. ‘If this defender were compared to a mad dog, some perhaps 26 would thinke it an vnmanerlie comparison, let the man be as he is, verilie the maner and fashion of both is alike.’

Pag. 510. He calleth vs light preachers, wicked vowbreakers, lewde leacherous 27 lurdens, detestable blasphemers: such is your deuilish rabble, saith he: This is M. Hardinges eloquence.

Pag. 524. O thou captaine lyer: O most worthie not the reward of a whetstone, 28 but the iudgement of a backbiter, of a slaunderer, of a cursed speaker, of the accuser of the bretheren, of a blasphemer. Canst thou perswade thy selfe to get credite by lying, to seeme sober by rayling, honest by villanie, charitable by slaundering? And al this stir is, because we charge them with burning of scriptures: which their vngodly practises here in England, do notoriously shew to be true.

Pag. 549. He sheweth himselfe a foole, a slaunderer, an vnlearnedman. 29

Pag. 576. Here pricketh forth this hastie defender, as peart as a pearemonger, 30 and faine would talke with the pope himselfe.

Pag. 602. Ye cannot abide salt water, oyle, the crosse: And no maruel:31 No more can not the deuill, who possesseth you, and rideth you.

Pag. 607. It shoulde haue become Scoggin, Patch, [...]lle, Harry Pattenson, 32 or Wil Sommer, to haue told this tale much better then your superintendentship's: And if ye would needs haue plaied the part your selues, it had bene more conuenient to haue done it vpon the stage, vnder a vices coate, then in a booke, &c.

And all this, because their practises in seducing the people of God, are compared to Ieroboams, who entised the people from the true worship of God at Ierusalem, by setting vp two Golden calues.

Pag. 616. When were euer such theeues in the Church of God as ye are? 33

Ibid. If all iffes were true, then if heauen fell, we should catch larkes. And if 34 a bridge were made between Douer and Caleis, we might go to Boleine a foote, as William Sommer once told King Henrie the eight. Because M. Iewel had said, if the Church of Rome can not erre, the good lucke thereof is farre greater then these mens pollicie: for such is their doctrine and life, that for all them the Church may not onely erre, but be vtterly spoiled.

[Page]Pag. 617. By your Apostacie ye haue done more wickedly, then if ye committed 35 Idolatrie.

Pag. 648. Sirs, would ye haue the common people to come to the generall 36 Councels? Whom meane yee, I pray you? Tinkers and Tapsters, Fidlers and Pipers, such as your ministers be? Alas poore soules, what shoulde they doe there? for there is no Yet in your late Trident chap. the [...] was such tinking of other mēs kettles, & tipling of their cups, that 2. adulterous popish Bishoppes came to & shamefull end▪ wherof one was slaine with a borespeare, being found with an other mans wife: the other was hanged in a grin laid for him in his mus [...] where he was wonte to creepe in at a win dowe. Fox. pag. 2107. tinking nor tipling, nor fidling, nor piping: there they may shut vp both budgets and mouthes. But here M. Harding neede not thus to haue vpbraided our ministers with such scoffing and iesterlike termes: if he had remembred (as M. Iewell telleth him) what Alphons. de Castro reporteth of the popes, Constat plures Papas adeo esse illiteratos, vt grammaticam penit us ignorent, That manie of them were so vnlearned, that they were ignorant of their grammar.

Pag. 680. As I cannot well take an haire from your lying beard, so wish I that 37 I could plucke malice from your blasphemous hart.

Neither doth M. Harding heere content him selfe, thus spitefully to haue entreated the liuing: calling our Ministers Coblers, Tapsters, Tinkers: Ministers wiues, sober and graue matrons with him no better then strumpets: But he doth most vnhonestly snatch and carpe at the dead, & reuile Gods Saintes, terming the booke of Acts and Monumentes, a huge dunghill of 38 stinking martyrs: Yea he presumeth to sitte in Gods chaire, wresting thep. 33 iudgment out of his hand, and giueth sentence of condemnation against vs. The authors and professors of them be dead and rotten in hell fire, with weeping 39 and grinning of teeth: the like iudgement looke ye and your fellowes to haue if ye repent not. And in another place: After ye haue fried and boiled (saithp. 26 pag. 63 [...]. he) in rancour and malice against the Church, ye are like to leape into the furnace of hell: Thus wee heare M. Hardinges sugred eloquence: Iudge nowe (good Christian Reader) whether this man haue not beene well trained vp in Sathans schoole, as he slaunderously saith of vs.

These and such like are M. Hardinges flowers, who liste to take a further view of them, shall finde them to be collected as into one bundle by B. Iewell: where these pleasant sortes shall be offered to his smell: Your deuilish spite, your deuilish wickednesse, your deuilish villanie, Sathan is your schoolemaster, your father the deuill: your new Church set vp by Sathan, you are the schoole of Sathan, children of the deuill. A page, a slaue, a clawbacke of the deuill, your reprobate congregation, your confused tentes of Sathan, the nouice of the deuill. Sathans broode, Sathan holdeth you captiue, ye are fast bound in Sathans fetters, loose apostates, prophane hel-houndes, your blasphemies & Sathanismes, Caluinistes, Sathanistes: your wicked Chams brood, your damnable side, your deuilish rabble, your congregation of reprobates, your Turkish doctrine. As craftie knaues in a comedie, they are Apes, they are Asses, with such like, Iewel. prefat. defens. Apolog.

But least we should thinke, that M. Harding onely hath profited in this [Page] blacke and popish Rhetorike, let vs see also the modestie of other mens spirits, out of that schoole. We shall easely finde that they are all one womans children, and haue had all one schoole maister, their stile and speech is so alike.Fox. p. 883. 40.

Bonauenture, a frier of Loraine disputing with Wolfgangus, vsed these as his best argumentes: Thou heretike, Iudas, Beelzebub. 41

Bellarmine, the mildest and most modest childe of that crue, yet sometimePraefat. in 2. controu. de Christo sheweth the badge of his profession: Ab alio spiritu Caluinus agitur (saith he) vt se Valentino opponat, sic inter se daemonibus colludentibus: ‘Caluine being moued of an other spirite, doth set him selfe against Ualentinus, the Tritheist, who affirmed that there were 3. goddes: one deuill thus mocking with another.’ Is not here (thinke you) a gentle reward for Caluine, for opposing him selfe against that vile heretique, and maintaining the doctrine of the Trinitie? Is not this to blaspheme the spirit of God, speaking and writing in Caluine in the defense of the truth?

But what say ye to our Rhemistes, those iolly Iesuites? if any man be desi rous to know their pregnant wittes, & eloquent tongues, thus they write:

Annot. in Act. 8. sect. 10. ‘Simon Magus that sorcerer had more true knowledge 42 of religion, then the protestants haue: he blasphemed not, as they blaspheme.’

They call vs Miscreantes. Iam. 5. sect. 5. and compare vs to the impious 43 sonnes of Cham. Galath. 2. sect. 8. to Cain, Balaam and Core. Iud. v. 11.

Yea with a foule blacke mouth, they are not ashamed to call Caluine, 44 Beza, Verone, reprobates. Rom. 11. ver. 33.

Thus at the burning of M. [...]rith, that worthie seruant of God and blessed 45 martyr, D. Cooke most vncharitablie admonished the people, that they should pray no more for him, then they would for a dog. Fox. pag. 1036

Now commeth in rayling Cochleus, and filleth vp the measure of this 46 iniquity, writing thus most wickedlie of Iohn Hus, ‘I say therefore Iohn Hus is neither to be counted holy nor blessed, but rather wicked & eternally wretched: in so much that in the day of iudgement, it shal be more easie, not onely with the Infidel Paganes, Turkes, Tartarians, and Iewes, but also with the most sinful Sod [...] mites, and the abhominable Persians, which most filthilie do lie with their daughters, sisters, or mothers: yea also with most irapious Cain killer of his owne brother, with Thyestes killer of his owne mother, and the Lestrygones, & other Anthropophagi which deuoure mans fleshe yea more easie with those most infamous murderers of infantes, Pharao and Herod, then with him.’ Cochle. lib. 2. histor Hussitar. translated by M. Fox. pag. 6 [...]1.

I maruel at my heart, that they without horror of conscience could thus speake or write of the seruants of God, or that the earth did not open vnder them to swallow vp such blasphemers. We neede not nowe thinke it strange that the Rhemistes charge vs with blasphemie, Reuelat. 13. sect. [...]. And Harding with sinne against the holy ghost, because we speake against [Page] the pope: This fellow goeth further, making the holy seruant of God worse then Caine, thē Pharao, then infidels, or paganes: I pray God it bee not laid to their charge: yet they stay not here, neither are content thus to reuile our persons, which might better be borne at their hands, but they opē their mouth euē against heauē, & spare not to blaspheme the trueth, which we professe. The holy cōmunion, which we obserue according to Christs [...] institution, Harding spitefully calleth a leane and carrien banquet. pag. [...]20

The Rhemistes say, that Caluins supper with his bread and wine, which is [...] not his supper but Christes, is like at length to come to the sacrifice of C [...]es and Bacchus. Iohn. 4. sect. 4.

And yet more wickedly they say, that our communion is the very table and [...] cuppe of deuils, wherein the deuil is properly serued. 1 Corinth. 10. sect. 9. But alas seely men, we pitie their case: They speake euil (as Saint Iude saith) of things they know not. If they vnderstood (what these holy mysteries were) they would, I thinke be more sparing in blaspheming. We wil not requite them againe with euill speech, Michaell durst not doe it to the deuill, but the Lord rebuke them and amend them.

Now in the last place I will adioine certaine flowers of stout sturdye Stapletons eloquence, collected out of his late booke set forth against our worthie & learned countrie man D. Whitakers, that it may appeare what spirit they are of, that with such bitter speech and vile termes do taunt and reuile the professors of the Gospell.

To omit how odiously and proudly he chargeth him with ignorance & want of learning: calling him euerie where, Doctorem indoctum, vnlearned Doctor, & professorem indignum, vnworthy professor, not worthie to be admitted to the least degree in schooles. lib. 1. cap. 2. sect 4. Whitakerus quonis tyrone ineptior: more foolish then any boy scholler or new beginner lib. 2, cap. 1. sect. 3. yea he blusheth not to cal him scriptorē barbarū, a barbarous writer. To let passe these & such like arrogant challenges, which are common with all papists who boast of them selues, as of the onely learned and eloquent men, but alas, poore soules, it seemeth they dwell by euil neyghbours, when they are faine to praise them selues. But as for M. Stapleton, he is fowlie ouerseene, in charging so worthy a man with want of learning, whose bookes he is scarce worthy in respect of true learning to carrie after him. And if the questiō be of eloquēce, this Louanian Doctors writing is but a kind of barking in respect of the others, either for smoothnesse of stile, or good phrase of speech.

But to let passe these, as the most milde & courteous termes he hath, this eloquent Louanian professor thus setteth vpon that reuerent and learned man, thus saying vnto him, Minister Sathanae effectus, professor per [...], magister mendax & impudentissimus: Thou art become a minister of Sathan, a faithlesse or forsworne professor, a lying and most impudent teacher. [...] ▪ [...]. [Page] monit ad Whitaker. professor asinine, Asse-head professor, lib. 1. cap. 1. sect. 12. Hee lyeth for the whet-stone, Facis mendacium cote dignum, cap. 2. sect. 6. absurditas Asinina aduersarij, His asinine absurditie. lib. 1. cap. 7. sect. 3. Ineptissimus disputator, Most foolish disputer: ibi. sect. 9. Fatuus rusticus, A clownish or rusticall foole. cap. 12. sect. 4. Stultissimus, A verie foole. ibid. Sophista impudens, An impudent sophister. lib. 2. cap. 5. sect. 10. Barbara impudentia, His barbarous impudency. cap. 7. sect. 6. Hee playeth the sycophant. cap. 8. sect. 4. Stultissime sophista, Most foolish sophister. cap. 9. sect. 1. Disputator absurdissime. Most absurd disputer. Ibi. sect. 8. Mentiendi consuetudo in naturam tibi versa, Your custome of lying is become your verie nature. cap. 10. sect. 1. What could be said more of the Deuil? Hebitudinis tuae et tarditatis, &c. Your dulnesse and blockishnesse, &c. sect. 10. Mentiendi libido vel necessitas. Hee hath either pleasure or necessitie to lie, sect. 13. Mendacium rotundum. Hee maketh a round lie. sect. 16. Crassa ignorantia, Grosse ignorance. lib. 3. cap. 7. sect. 3. Mendacium ridiculum & morione dignum, A ridiculous lie and fit for a foole, lib. 3. cap. 13. sect. 1. Mendaciū nobile, A noble lie. cap. 14. sect. 5 mendacium splendidum: sect. 8. A notable or lewd lie. Mendacium stupidū. A blockish lie. cap. 16. sect. 7. Crassa stupiditas, Grosse blockishnes, ibi. Stul [...]itia & hebetudo prorsus asinina, Asinine foolishnesse and dulnesse, cap. 19. sect. 11. These and an hundred such like proper Rhetoricall speeches our good countri-man hath sent vs from Louaine, to shew how he hath profited in popish eloquence: and to make vp our mouthes, after he hath long dallied in wordes, in good sober sadnes, he speaketh thus friendly vnto vs: Omniū quidem haereticorū & caecitas magna est, & pertinacia singularis, sed vestra hodie Whitachere, tua inquam, tuorum (que) con [...]enarum haereticorum tum caecitas tum pertinacia longè maxima est, In all heretikes, there is both great blindnesse and singular obstinacie, but thy blindnes Whitakers, and wilfulnes, with the rest of thy fellow-heretikes, passeth all. lib. 3. cap. 7. sect. 5. Wee are much beholding to you, good countriman, Father, Thomas Stapleton, that worthie Louanian professor, (for we will giue you your titles) though that worthie man, be but plaine whitakers with you, that you can finde in your hart to giue vs the vpper hand in blindnes and wilfulnes, of all heritikes that euer were: But cursed and confounded bee all such heretikes, as are more wilfullye blinde and obstinate against the truth then papists be.

This doubtie Doctor, sturdie Stapleton, chargeth, as wee haue seene, this godlie learned man, with foure especial crimes, ignorance, follie, impudencie, lying. But you M. Stapleton therein shew your selfe neither so deepe a clarke, nor so wise a man, or of so sober a spirit as you would be taken for. As for the first, his, which you cal ignorāce, shal be able by Gods grace to match & ouermatch your Louaniā learning or sophistrie rather. The folishnes of the Gospell, & simplicity of the truth in him shal not giue [Page] place to your humane and serpentine wisedome. In deede he is too modest, too milde and humble a man to deale with so proud, vainglorious, and spitefull boasters. A wrangling Sophister were fitter to answere your intemperat and immodest rayling, than so graue and reuerend a Diuine. But as for lying, take it to your selues, both it and the father therof. There shal be more trueth found in fewe of his lines, than manie of your leaues: and more good diuinitie in one page, than is in your whole booke. And haue you beene these foure yeres in hatching so goodly a bird, and bringing foorth a Cockatrice egge? Surely you haue spent your time well. And be these the frutes of your studies? Wel, ex vnguibus Leonem: by such fruits we know what the tree is; what neede other arguments? your vsual and customarie railing bewraieth your malicious spirite. And tell me you wretched miserable men, which haue nothing more common in your mouthes, than to call vs asses, doults, fooles, how can you escape that heauie sentence of our Sauiour which saith, that who so calleth his brother foole, is in danger of hell fire: Math. 5. But it is no newe thing for Heretikes to raile and reuile: it hath euer beene their custome and guise: The Pelagians called Augustine, Cultorem daemonum, a worshipper of diuels: August. cont. Iulian. lib. 3. cap. 18. The Donatists accused Cecilian a Catholicke Bishop, of sinne against the holie Ghost: August contra Crescon. lib. 4. cap. 17. So it is true as Maxentius saith: Haeretici, cum peruersitatis suae non possunt reddere rationem, ad maledicta conuertuntur: Heretikes, when they finde them selues not able to yeeld a reason of their wilfulnes; then they fall to plaine rayling. Such plentie of scoffes & taunts, of cursings & reuilings, is an euident signe of an euill cause, & bewraieth a cankred stomacke. We will not answer them in the same kinde; for our cause is better, & our malice & hatred much lesse. It grieueth not vs to be euill spoken of without cause. We are sorie for them: they hurt not vs, but blemish their owne credit before men, and make their account more heauie before God. I wil shut vp this place with that good saying of Bernard, Bonum mihi si me dignetur Deus vti pro Clypeo, libens excipio in me detrahentium linguas maledicas, vt nō ad ipsum perueniāt: It is good for mee, if God vouchsafeDe co [...] derat. li. 2. to vse me in steed of a buckler, I willingly do latch in my selfe the dartes of slaunderous tongues, that they light not vpon him.

Popish slaunders and false accusations. Part. 2.

NOw in the next place, hauing tasted sufficiently of the first dish of their bitter & sower taunts & reproches, which we haue had but a cold welcom vnto; let vs take an assay of the next: And that, I feare me, we shal find not much plesanter [Page] Yet because wee will not be vnmannerly ghestes, wee will taste of euery dish. Our aduersaries therefore are not contended to load vs with bitter and vnsauourie words; but they do also charge vs with fained and deuised things, accusing vs falsely, and imposing vpon vs strange & vnknowen articles: Their accusations then and false challenges, are either generall against our whole Church, or particular, directed & leauelled against some speciall men, and both kindes concerning either the doctrine or maners of our Church: of these in order, and first of their accusations in generall, and vaine surmises of our doctrine: and here I will especially follow our Rhemistes, as before we made bold with master Harding, who in this case are verie plentifull.

They charge vs to say; That the Church consisteth onely of the elect:1 and that there are no euill men in the Church. Annot. Math. 3. Sect. 7. & Math. 22. Sect. 2. Whereas wee affirme, that the visible Church vpon earth hath both good and bad in it: but the inuisible Church we hold to consist of the elect onely.

Annot. Math. 19. Sect. 11▪ that wee should saye; God can do no more 2 than he hath done or will do: which they call blasphemous infidelitie. Wee say no such thing, but onely this; that God can do nothing contrary to his owne will, word, & glorie, and yet is Almightie.

Annot. Math. 23. Sect. 6. That wee teach; It is enough to haue onely 3 faith. Wee teach no such thing: wee say, that faith onely iustifieth, but faith working by loue, as Saint Paul saith; not voide of good workes, Galath 5. 6.

That wee say, the Church hath failed many hundred yeres, til Luther 4 and Caluin. Annot. Math. 28. Sect. 2. Whereas we beleeue, that the Church hath alwaies continued, and shall continue till the end of the world.

That we hold, that it is sufficient to be baptized with the Holie Ghost,5 and that water is not necessarie, Annot. Mark. 1. Sect. 5. But wee graunt that baptisme with water is necessarie, if it may be had acording to Christes institution: Otherwise in those that are preuented by death, wee affirme, that the lacke of water cannot depriue them of their inheritance.

That wee say, all things are easie in Scripture, Annot. Luk. 6. Sect. 1.6 Wee say no such thing: but confesse that manie things are therein harde to be vnderstood: Yet the doctrine of faith to be in the word plainly declared, so that the people may safely be admitted to the reading thereof.

That wee affirme, the Church may faile in faith. Annot. Luk 18. Sect. 8. 7 Wee say onely, that the Church may erre in some points of doctrine, but not finally fall away from the faith, Fulk. ibid.

That we pretend, that God draweth vs against our wil, & without any 8 respect to our consent, Iohn. 6. 2. God of vnwilling maketh vs willing, by changing our will to embrace Christ gladly, and otherwise we teach not.

[Page]That wee affirme the Holie Ghost to be none other, but the gift of 9 wisedome in the Apostles, and a fewe other for gouernment: Annot. Act. 8. Sect. 7. But none of vs sayth so: It is a meere slaunder.

That wee allow no fasting, but morall temperance, and spirituall fasting 10 from sinne. Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes, for the taming of the flesh, and making vs more fit to pray: not an abstinence from flesh onely, as they do superstitiously imagine.

That wee should saye, that the preaching of the lawe, and iudgement 11 to come, maketh men hypocrites. Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance: But iustificatiō by keeping the law, which they teach, we vtterly condemne.

That wee would haue all men to be present, and giue voice in Councels.12 Act. 19. Sect. 5. We say not so, for that were impossible: But we hold against our aduersaries, that as wel the learned and discreete amongst the lay men, as the Clergie, ought to be admitted to consult of religion: And that not only Bishops, but other Pastors also and Ministers ought to haue deciding voices in Councels.

That wee condemne good woorkes as sinfull, Pharisaicall, hypocriticall.13 Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God, the fruits of iustification, the way wherein all Christians must walke to saluation, We onely exclude them from being any cause of our iustification before God.

Annot. Rom. 2. Sect. 4. ‘That wee affirme that God iustifieth man, that 14 is to saye, imputeth to him the iustice of Christ, though hee bee not indeede iust: or of fauour reputeth him as iust, when in deed he is wicked, impious and vniust: And that we thinke it is more to Gods glorie, and more to the commendation of Christes iustice, merites and mercie, to call and count an ill man so continuing for iust, than of his grace and mercie, to make him of an ill one, iust in deede, and so truely to iustifie him.’ This is a great slaunder: For wee thinke and saie; that God of a wicked man, by his grace and mercie, doth make him iust in deede, by the iustice of Christ, neither calling, no [...] accounting him iust that continueth wicked, as he was before, but giuing him also the spirite of sanctification, whereby after he is made iust by grace, he doth the workes of iustice, and keepeth Gods commaundements, though not perfectly in this life. Fulk. ibid.

That wee gather of those termes, vsed by the Apostle Rom. 4. couered. 15 v. 7. not imputed. v. 8. That the sinnes of men be neuer truely forgiuen, but hidden onely. Annot. Rom. 4. Sect. 7. Wee say, that our sinnes are truelie forgiuen vs for Christes sake, and our conscience freely discharged of them, Christ hauing satisfied the iustice of God perfitly for them.

That wee teach, that the Sacramentes of the Church giue not grace 16 [Page] and iustice of faith: but that they be notes, markes & badges onely of our remission of sinnes. Rom. 4. Sect. 8. Wee say not, that they are only markes and badges, but as the Apostle saith, seales of God to assure our faith of iustification by remission of sinnes: And yet it followeth not, that the sacraments should giue or conferre grace.

That to establish our fiction of confidence (as they not without 17 blasphemie call it) wee make no account of the Articles of the Faith; the beleeuing whereof onely iustifieth, they say, Annot. Rom. 4. Sect. 9. Wheras wee affirme, that we are iustified by none other faith, but that which is declared in those Articles, not by a bare knowledge or beleefe of them, that they are true, which the diuel hath & many reprobates: but by stedfast beleeuing of them, with a sure trust and confidence in Christ, whereby we are made partakers of his precious merites, and assured of the remission of our sinnes.

That we should say, Man hath no more free will, than a piece of clay:18 Rom. 9. Sect. 7. Whereas we onely saie, that our free will hath no power or strength at all, to will, or doe the thing that is good, without the grace of God.

That we say, the faithfull be sure they shall neuer sinne: Rom. 8. Sect. 9. 19. We saie onely, that they are sure to be preserued from that sinne which is irremissible, which is the sinne against the Holie Ghost.

That where the Apostle saith, It is better to marrie than to burne; that 20 the Protestants thinke, to burne, is nothing else but to be tempted, because they would easilie picke quarrels to marrie: 1. Corinth. 7. Sect. 8. Wee do not so thinke, that to burne, is onely to be tempted, but to be so continually inflamed with lust, that the will doth consent & desire quenching, Fulk. ibid.

That wee will not haue men woorke well in respect of rewarde at 21 Gods hande: 1. Corinth. 9. Sect. 7. Wee say not so; but that men ought not to worke well onely as hirelings, for hope of rewarde, but chiefely and principally, of louing obedience and duetie, as of children to their father.

That wee seeme by abandoning other names of the Communion (sauing 22 this, calling it supper) to haue it at night, and after meate: 1. Corinth. 11. Sect. 8. Wee retaine other names of this Sacrament beside, as the Communion, the Sacrament of the bodie and bloud of Christ, the Eucharist, and such like: and it is but a vaine conceit, that wee encline it to haue it at night, when they see our vsuall and dailie practise to the contrarie.

They say, wee professe, that wee make no consecration, benediction, or sanctification 23 of the bread and wine at all in the Sacrament, but let the bread and wine stande aloofe: and that wee occupie Christes wordes, by way of report onely [Page] and narration: applying them not at all to the Elements proposed to be occupied: 1. Corinth. 11. Sect. 9. All this is vtterly false, for wee professe, that by praise and thankes-giuing for the death of Christ, and by prayer vnto God, that we may be partakers of the bodie and bloud of Christ, we consecrate, blesse and sanctifie the bread and wine, to be the holy & blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements, (though not after their Magicall fantasie) praying thus: That wee receiuing the secreatures of bread and wine, according to Christes holie iustitution, (which is rehearsed out of the Gospell) in remembrance of his passion, may be partakers of his most blessed bodie and bloud. This is (who seeth not) a manifest applying of the words to the matter proposed to be occupied.

That wee would make the simple beleeue, that no punishment of a 24 mans owne person, for sinnes committed, nor penance enioyned by the Church, is necessarie, but all such things to be superfluous, because Christ hath satisfied ynough for al: 2. Corinth. 2. Sect. 2. This is a malicious slaunder. Wee affirme in deede, that no punishment laid vpon any mans person, either by himselfe, or by the Church, is any satisfaction to the iustice of God for our sinnes, because Christ onely was able and hath made such satisfaction: yet temporall punishment for chastisement, ecclesiasticall discipline for satisfaction of the Church, and amendment of open offenders are necessarie by the ordinance of Gods worde, and in our Church are practised: Fulk. ibid.

They saye, that Luther, Caluine, and such wicked Libertines, as it pleaseth 25 them to terme vs, do teach, that Contrition is altogether a meane to make sinners eyther hypocrites, or to put them in despaire. Annotat. 2. Corinth. 7. Sect. 3. Wee speake onely against the Popish heresie of penance, or sorrowe to be satisfactorie for sinne, and not against such sorrow which worketh true repentance, and true contrition for all their sinnes past.

That wee refuse all mans attestation and approbation, and will bee 26 tryed by Scriptures onely: and that wee count it a great absurditie to haue the Scriptures approued by the Churches testimonie: Galath. 2. Sect. 4. But wee affirme no such thing, neither doe wee refuse to bee tryed by men iudging according to the Scriptures. The approbation of the Scriptures by the Church wee allowe: but wee count it a great absurditie, that the authoritie of the Scripture shoulde depende vppon the Churches approbation and tryall, which is the thing in question betweene vs.

That wee teach, that the charge of the Apostles was so distinct, that 27 none could preach, or exercise iurisdiction, but in those seuerall places, which by Gods appointment, or their lot, for more particular regard of [Page] peace, and orders sake, were limited to euery one, Galath. 2. Sect. 6. But we teach contrariwise, That euery one of the Apostles had as large and as generall authoritie, as the other: and that any of the Apostles by their commission, might lawfully haue preached at Rome, as well as Peter or Paul. But after this distinction was made by God, it was not lawfull for the Apostles to leaue or forsake their special charges, and to intrude them selues into anothers limits, as Saint Paul saith: wee do not stretch our selues beyond our measure. 2. Corinth. 10. 14.

That we haue no other arguments against the reall presence of Christ 28 in the Sacrament, but such as wee borrow of Aristotle and his like, concerning quantitie, accidents, place, position, dimensions, sight, taste, and other straites of reason, to the which they bring Christes mysteries, Coloss. 2. 1. We haue other arguments out of holie Scripture, and the auncient writers: Neither haue wee any arguments out of Philosophie, but such as are grounded vpon the Scriptures, which teach the perfect humanitie of Christ, and all essentiall properties of a true and naturall bodie.

They say, wee applie that text of Saint Paul: Hee that will not labour,29 let him not eate. 2. Thessal. 3. 2. against the vacant life of the Clergie. Annot. in hunc locum. But wee require no such thing, as to labour with the hands, of such of the Clergie, as labour in studie and teaching. Against the idle life of Monkes, Nunnes, Friers, and the rest of that crue, as also against idle Masse-priests this text is strong.

That we hold nothing to be necessarie to saluation but the Scriptures.30 2. Timoth. 3. Sect. 3. We hold no such thing: for so wee should exclude Christ him selfe, as vnnecessarie to saluation. But we affirme, that the Scripture containeth all things necessarie to be learned to saluation, and this is the true state of the question.

That wee plainly denie Melchisedech to haue bene a Priest. Hebr. 7. 31 Sect. 8. Here without shame they slaunder vs. This wee neuer denied, neither by Gods grace will euer: though we affirme, that his Priesthood consisted not in offering of bread and wine: neither doth the Apostle, or any text of Scripture so teach.

They charge vs with this heresie: That Christ was not the first man that 32 entred into heauen. Hebr. 10. Sect. 1. They belie vs, to say we holde, that Christ was not the first man that entred into heauen, with his bodie or whole humanitie, as the text is. Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heauen, both with their bodies, and their soules: by vortue of whose death, all the faithfull from the beginning were receiued into heauenly rest in their soules.

That we will haue no difference betweene the laitie and the Clergie,33 1. Pet. 5. Sect. 2. It is false, which here they obiect against vs. Wee onely mislike their Popish difference, who do in such sort set apart their Clergie [Page] from the rest of the people, as though they onely were the Lords lot and inheritance, the rest excluded.

That we say, the Scriptures be so easie, that they may be not only safely 34 read, but also expounded boldly of all the people, as wel vnlearned as learned: and consequently, euery one by himselfe, and his priuate spirite, without respect of the expositions of the learned fathers, or expectation of their pastors iudgement, may determine & make choice of such sense as himselfe liketh, 2. Pet. 3. Sect. 1. All these are great vntruthes. In deede we do hold, that the people may safely be admitted to the reading of the Scriptures, though we denye not, but that there are certain places therein hard to be vnderstoode: yet we giue them not libertie to expound scripture, as themselues listeth, not staying for the iudgement of their pastors: For we plainly protest, that whosoeuer despiseth the ordinarie Ministerie of the word, which God hath established in his Church, for the direction of vs in the truth, shal neuer attaine vnto true knowledge. As for the expositions of the fathers, we are so far from reiecting them, where they interprete according to the sense of the Scriptures, that they do in a manner anow all our interpretations, which you mislike.

That wee affirme, that wee neither keepe, neither possiblie can keepe 35 Gods commandements, 1. Iohn. 2. Sect. 7. Wee say not so, but that we can not keep them in such perfection, as the iustice of God requireth, though by his grace we doubt not, but we are enabled in such measure to keepe them, as his mercie in Christ accepteth, Fulk. ibid.

Thus wee see with how many slaunders our countrimen of Rhemes doe vnkindly charge and load vs withal: neither are these all: more, who pleaseth may collect out of that blacke booke of theirs. The want of the rest, which I haue not here set downe, I will supply out of another countreymans booke of ours, to whome we are much beholding for afoording ofHarding. vs such plentie of so good stuffe. First, P. 146. He thus friendly saith vnto vs, If you do not allowe euerie man, yea, and euery woman to be a Priest, why driue 36 ye not some of your fellowes to recant, that so haue preached? Why allowe yee the bookes of your new Euangelistes that so haue written? An odious vntruth: for touching the Ministerie of the Church, wee haue none that either haue preached so, or written so, Iewel. defens. Apolog. pag. 146.

That wee saye, all things necessarie to saluation are expressed in the 37 Scriptures, pag. 240. But so wee say not: Wee holde that all things necessarie are either in the Scriptures expressed, or therein contained, by necessarie collection and diduction to be drawen from the same.

That wee, which say wee can by no meanes fulfill the law of God, doe 38 make God vniust, euill, impotent, and not able to giue so much grace, as may helpe to fulfill his lawe, pag. 368. Wee make not God vniust or impotent, but wee confesse our selues to be sinners. Neither is the question [Page] here, what God is able to doe, but what he hath promised: for howsoeuer God be able, by his abounding grace, to make vs perfect in this life, and altogether voide of sinne, as wee shall be in the life to come: yet his power is not contrarie to his will reuealed in his worde, which saith, that all men haue sinned, Rom. 3. 23. And as many as are of the workes of the lawe, are vnder the curse, Galath. 3. 10.

That wee tell Christian men, they may worke as much as they will,39 but all in vaine, page. 371. Vntruth, for wee saye with Saint Paul, your woorkes shall not bee in vaine in the Lorde. Although wee doe exclude them from being any cause, or meane of our saluation, and that by the warrant of the Scriptures, Roman. 3. 28. Ephesian. 2. 10. and in other places.

That wee professe, that the faith of the Catholike Church may faile 40 and fall, page 493. Wee speake not of the vniuersall Catholike Church, but of the Church of Rome, or of any other particular Church, which may faile in faith, as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith, and are wholly subiect to the Turke.

That wee animate temporall Magistrates, by the pretensed example 41 of Dauid and Salomon, to intermeddle with Bishops offices, pag. 689. Vntruth, it is not our doctrine: But they rather embolden the Pope to meddle with Princes offices. And Bellarmine a great Champion of theirs doeth free vs from this slaunder, who confesseth of vs, that wee holde Regimen ecclesiasticum spirituale esse, & distinctum a politico: That the Ecclesiasticall regiment is spirituall, and a thing distinct from the politicall, or temporall.

That wee teach, that the Lordes supper is verie bakers bread, and 42 wine, with the onely figure of Christes bodie and bloud, pag. 320. But wee neuer so vnreuerently called that holy Sacrament. It is your selfe (master Harding) that doeth so vilely disgrace this holie Mysterie, calling it A piece of bread not woorth a point: a leane and carrien banket; a toye. Wee call it the Sacrament of thankes-giuing, the Sacrament of the bodie and bloud of Christ, with other names fit for so great mysteries. Neither doe wee make them bare figures and signes, but as the Apostle saith, seales of the righteousnes of faith. Rom. 4. 11.

Now, hauing seene thus farre, with what false opinions they charge our Church generally, in respect of our doctrine, let vs take some triall also of their iust and true dealing with vs, in matters belonging to manners. And here I doe not thinke but wee shall finde them halting, as before.

First, Harding chargeth vs with continuall aduoutrie and incest, calling 43 without all honestie or shame, Ministers lawfull wedded wiues, [Page] their filthie yokefellowes, pag. 439. Yea, hee saith, that our Gospel hath no substance, beside carnall libertie and licentious liuing, pag. 289. And that thorough our euill teaching, the worlde groweth more to be dissolute and wicked, pag. 382. But if master Harding had remembred the dissolutenes, and licentiousnes of life that is at Rome: Hee could not without blushing haue charged vs with incest, aduowtries, and all Carnall libertie. He had forgotten belike that olde English prouerbe, Hee that goeth once to Rome, seeth a wicked man: hee that goeth twise, learneth to know him: hee that goeth thrise, bringeth him home with him, Fox pag. 843.

The Rhemistes doe accuse the Protestants (whom they call heretikes)44 for their lightnesse in admitting euery one without discretion to the Clergie, 1. Timoth. 3. 6. But, as for that vncharitable name of heretikes, wee shall shewe anone, that it is more proper vnto them, than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie, than Papistrie hath done: not onely into the inferiour places, but euen into their chiefe Bishops see: for as Alphons. testifieth, whome wee cited before, Manie of their Popes did not knowe so much as their Grammar.

Harding chargeth the Protestants in diuers Countries to haue attempted 45 to wrest the sworde out of the Princes handes. Were the hundred thousand Boures in Germanie (saith he) consumed by the sworde of the Nobilitie there for their obedience? P. 441. So hee slaundereth Luther also, that hee stirred vp Thomas Munzer in Thuringia, who was the Rebels preacher, pag. 447. Thus the Rhemistes deale with Caluin, calling him one of the principall Rebels of this time, and moste falsely giue out of the Protestants, that their Consistories are shoppes of rebellion.

Thus also they report of Wickliffe, that hee should teach, that Princes are not to be obeyed being in deadly sinne. Annotation. 1. Peter. 2. Sect. 8.

All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther, and vnderstoode no parte of the Gospell, but conspired together, as they saide, onely against the crueltie of their Lordes, as they had two and twentie yeares before in the conspiracie called (Liga Sotularia,) Anno 1503. fifteene yeares before Doctor Luther began to preache, which was Anno 1518. Iewell. pag. 441. Secondly, Luther was so farre from stirring vp Thomas Munzer, that hee called him the preacher of Sathan, Sleidan. li. 5. Thirdly, Neither did Wickliffe teach any such thing, for he him selfe was obedient both to Edward the third, and to Richard the second; both which princes, as wee knowe, were guiltie of some notorious sinnes. Fourthly, you rather shewe your selues the rebelles of this age, who make no conscience [Page] in mouing the subiects to rise vp and conspire against their naturall Soueraignes. And England knoweth by experience, that your Seminaries of Rome and Rhemes, are the shops of rebellion, which haue forged so manie conspiracies against our Soueraigne, but all hitherto in vaine, the Lorde be thanked, and wee trust in God shal be so still: yee might therefore haue beene ashamed, to haue cast vs in the teeth with that, which your owne consciences may accuse your selues of.

Thus much of the slaunders in generall, which they belch out against our whole Church: now wee will a little touch those Popish forgeries, which they haue in their idle and phantasticall braine, deuised against some particular men amongest vs, sorted out from among the rest.

And first of all, they lay load vpon poore Wickliffe, charging him with 46 many things which he neuer helde: As that he should teach, that a Prince is not to be obeyed being in deadly sinne, Rhemist. Rom. 13. Sect. 4. 1. Peter 2. Sect. 8. which wee haue shewed before to be a great vntruth.

That Wickliffe did condemne degrees of schooles, & titles of Doctors 47 and masters, Rhemist. Math. 23. Sect. 4. This is a meere slaunder of Wickliffe: Fulk. ibid.

That he should saie, that God ought to obey the diuell, Bellarmine, 48 Praefat. in controuers. and addeth for the proofe hereof, that this his heresie was condemned in the Councel of Constance. Sess. 8. Wee take this to be a meere slaunder as the rest: for there is no such thing found obiected against Wickliffe, neither in those 18 articles exhibited against him in the conuocation of certe [...]n Bishops at Lambeth, Fox P. 432: nor yet amongst those 9 articles, which were condemned as hereticall: nor those 23 which were condemned as erronious, Fox P. 435. Yet concerning this matter, three schollers of the said Wickliffe, that followed not long after, shewed their opinion, namely, Nicholas Herford, Phillip Repingdon, Iohn Ayshton. And thus they say, that God ought not to obey the diuell in his owne person, or essence, nor with the obedience of necessitie: for so to affirme, say they, it is heresie, Fox P. 438. And againe they graunted, that they meant an obedience of [...]oue, because God loued the diuell, and punished him as he ought, P. 439. The phrase and maner of speech is somwhat strange: but who seeth not, that their meaning is sound and good. First, that God not in his owne persō, but in his creatures yeeldeth obedience to the diuel: that is, sometime giueth him power ouer his creatures. Secondly, yet not of necessitie, for God, can when it pleaseth him, tie Sathan short▪ & exempt his creatures from his power. Thirdly, that God loueth him as his creature, & so he doth also the wicked, suffering the Sunne to shine vpon them, Mat. 5. Fourthly, that the Lord in his iustice is to punish the diuel, & so doth: they are reserued in euerlasting chaines of darknesse, Iud. 6.

[Page]In this sort also they dealt with Iohn Husse, deuising strange Articles 49 against him which he neuer thought: As that he should saye, that Saint Gregorie, when they alleaged his authoritie against him, was but a rime [...]: wherein Iohn Husse himselfe aunswered, that they did him great iniurie, for so much, as he alwaies esteemed and reputed S. Gregorie for a most holie Doctor of the Church: Fox pag. 606.

Thus it was falsly obiected against the same Iohn Husse in the Councel 50 of Constance, where he was most vniustly condemned: that he saide, there should be a fourth person in diuinitie, and that a Doctour heard him to speake the same. Iohn Husse desired the Doctour might be named, which not obtaining, he thus cryeth out: O miserable and wretched man that I am, which am forced and compelled to beare such blasphemie and slaunder: Fox P. 622.

This was, as wee see, the guise of the olde Papistes, thus without all feare, to slaunder the children of God, whose of-spring, I meane the Papists of latter time, do tread in the same their fathers steppes.

So was M. Tindall that faithfull seruant of God abused by them, vpon 51 whome they fathered manie false articles: As that he should saie, that it is impossible for vs to consent to the will of God, Fox P. 1247. Artic. 3. Whereas he meant, and so spake, that by nature it is impossible, no otherwise than the Apostle saith; That the wisedome of the flesh is not subiect to the law of God, neither in deede can be.

That he should say, euery mā is lord of another mans goods: as though 52 he should fauour the Anabaptisticall communitie: P. 1248. Articl. 18. Tindals wordes be these: If thy brother or neighbour neede, and thou haue to helpe him and yet shewest no mercie, but withdrawest thine handes from him, thou robbest him of his owne.

That he should saye, the woorst Turke hath as much right to my 53 goods at his neede, as mine housholde or mine owne selfe: P. 1248. Articl. 20. Tyndall saith and writeth thus: If thy neighbours which thou knowest be serued, and thou haue yet superfluitie, to the verie Infidels wee are detters, if they need, as farre foorth as we maintaine them not against Christ. Lo, here is no mention made of any Turke: and expressely he saith, that our neighbors, & so our owne familie is to be preferred: the rest to haue of the remainder & superfluitie. Is not this great heresie thinke you?

That Christ tooke away all lawes, and maketh vs free and at libertie,54 P. 1251. Articl. 5. Tyndall saith thus: Hee hath not deliuered vs from the Law, but from the power and violence of the Lawe: but for all that, he hath not taken away from the powers and officers their right, sworde, and authoritie to punish the euill.

That hee should affirme, that by workes wee decaie from the faith:55 P. 1252. Articl. 16. But Tyndall faith, By trusting in workes, wee decay [Page] from the faith.

That keeping of virginitie and chastitie of Religion, is a diuelish thing,56 P. 1253. Articl. 20. Tyndall hath not the chastitie of Religion, but of the Religious, meaning Monkes & Friers: vpon whom the yoke of single life was imposed, & violently enforced, which S. Paul himselfe calleth a doctrine of diuels.

That he should say, if we beleeue that God hath promised euerlasting 57 life, it is impossible we should perish, P. 1255. Articl. 6. But Tyndall thus writeth: when with a perfect courage we put all our trust in God, and in his promises, it is impossible we should perish, for he hath promised vs euerlasting life. He speaketh not of a generall beleefe only, but of an assured trust and confidence in God.

That he should hold, that the Gospell maketh all true Christian men 58 seruants to all the world, P. 1257. But Tyndall thus, By the rule of charitie, & not of office & dutie, euery Christian man is bound one to help another. Thus deceitfully they clip and mangle the good mans wordes, to make him to speake what they list themselues.

And as wee see their falshood in collecting these articles, the like craft 59 they vsed in a great number more, against this good man master Tyndall, they falsifie 29. articles out of his booke called the wicked Mammon: 25 out of the booke entituled the Obedience of a Christian man: 37 out of his booke called the Reuelation of Antichrist: 41 out of his booke named the Summe of the Scripture, consul Fox. a P. 1247. ad P. 1257. The number in all is 132 articles, some forged, some wrested, some mangled, none sincerely alledged, which they obiect against him.

Now let vs see how they deale with Martin Luther: [...]urely after the 60 same fashion, as they doe vnto the rest. First, Harding chargeth him to haue written against the power of lawfull Magistrates. Luthers wordes (saith he) be these, Inter Christianos nullus neque potest neque debet esse magistratus: Among Christian men, none can, nor ought to be a magistrate, Defens. Apol. P. 446. Luther speaketh not these words of the outwarde Ciuill gouernmēt, but onelie of our inward band, & obediēce toward God: And in this respect, there is no king, nor prince indeed, nor may be anie. In this sense, S. Paul saith, There is no Iewe, there is no Gentile, there is no Lorde, there is no seruant, there is no man, there is no woman, for all you are one in Christ Iesus, Galath. 3. They might therefore as well haue charged S. Paul to haue written against ciuil gouernors, as Luther. But what his opinion was of the authoritie of the ciuil Magistrate, may appeare, where he writeth thus vnto the rebels in Garmanie, being in the field against their Lords: Yee take the sword & withstand the magistrate, whom God hath apointed, is not this rashly to abuse the name of God, Iohn Sleidan, lib. 5.

Our Rhemistes charge Luther, that vpon these wordes of our Sauiour,61 [Page] Resist not euill, Math. 5. 39. He should hold that Christians might not resist the Turke, annot. Math. 5. sect. 9. This is a slaunder of Luther, hee did write onely, that Christians should not hope to haue victorie against the Turkes▪ before the Church were reformed.

That Luther teacheth, that onely infidelity is sin: Annot. Mat. 7. sect. 5. Luther 61 doth not teach, that infidelity only is sin, but that it is the root of al sin.

That Luther and Caluine do teach, that God was the author of the traiterous 62 sinne of Iudas: Act. 2. sect. 9. They neuer so taught, but speake onely, as the scripture doth, That Christ was deliuered vp, according to the determinate Counsell Act. 2. 23. and foreknowledge of God.

That Luther and Caluine attempted to cast out diuels, & sped much like,63 as the 7. sons of Scena did, Act. 19. sect. 9. This is a great slaunder inuented of them by a lying spirit: yet it is most credibly reported of Luther, that God by his hand wrought a miraculous worke vpon a yong man, that had giuen himselfe bodie and soule to the diuell, see the storie, Foxpag. 864.

Against Melancthon they obiect, that he auouched 3. sacraments: Baptisme,64 the Eucharist, and Orders. Harding defens. apolog. 162. Melancthon onely sayth thus, That he can well call Orders a sacrament, so that it be knowen from baptisme, and the supper: which in proper speech, and verily be called sacraments, In apolog confes August.

So another Sorbonist disputing with Friderike Danuile Martyr, belyed 65 Melancthon, that in his booke of common places, he should call auricular confession, Euangelicum secretum, A secrete of the gospell, Fox pag. 921. Whereas Melancthon saith cleane contrary in that booke, calling it a snare of the conscience, and against the Gospell.

But aboue all other, they haue a great spite at Caluine: Harding accuseth 66 him, that hee should teach, that where the death of Christ may bee remembred otherwise, there all Sacraments bee superfluous: Defens. apolog. pag. 185. But Caluine teacheth cleane contrarie: Sic est exigua nostra fides, (saith he) &c. So smal is our faith, that vnles it be borne vp of euery side, & by all meanes be held vp, it wauereth, and is like to fall: By which words hee sheweth, that wee haue great neede of such remedies, because of the weakenes of our faith: much lesse, are they superfluous: thus M. Harding by his leaue is proued a lyer.

The Rhemistes charge Caluine with this heresie, that God is the author 67 of sin, Mat. 13. sect. 2. Neither Caluine, nor any of vs say so, but we say & hold as Augustine doth, that God hardeneth the wicked, not as an euill author, but as a righteous iudge, not by a bare permission or suffering, as the papists teach, but by withdrawing, and withholding his grace, & deliuering thē to the deceit of sathan, as a iust punishment of their sinnes, thus Augustine at large Cont. Iulian. lib. 5. cap. 3. Thus also S. Paul affirmeth of the Idolatrous Gentils, That God gaue thē ouer to their hart [...] lust. Ro. 1. 24. Fulk ibid.

[Page]That Caluine holdeth the second person to be God, not as of God the 68 father, but as of him selfe, Iohn. 1. sect. 3. Caluin teacheth, that Christ is God, of God the father in respect of his person, as the sonne; yet very God of himselfe, in respect of his diuine nature and essence, and of one and the same Godhead with his father, which is not multiplied by cōmunication of generation, but is one and most singular in al the three persons. And this is sound and Catholik doctrine.

That Caluine teacheth, that Christian mens children be so holie, that 69 they neede no baptisme. 1. Corinth. 7. sect. 11. Rhemist. A false slaunder, for Caluine contrariwise doth reason against the Anabaptistes out of S. Paules wordes, that because they are holie, they are to be baptized.

That Caluine and Luther, and their followers, refuse to put their preaching 70 to the triall of holy Councels, Rhemist. 2. Galath. sect. 3. It is false, they neuer refused, neither doe wee, to put our doctrine to the conference of lawfull Councels, but haue often desired, that such a generall councel by consent of Christian princes might be gathered: we onely refuse to be tried by popish councels, such as the late Chapter of Trent was, where the pope is both the partie accused, and the Iudge.

That Caluine exhorteth all men to haue respect to S. Pauls Apostleship,71 rather then vnto S. Peters: as though the preaching, authoritie and Apostleship of both, were not alike true, & all of one holie spirit, whether they preached to Iewes or Gentiles, Galath. 2. sect. 6. See what sophistical cauilling here is: Caluine maketh no difference of the truth of doctrine, or Apostolike authoritie, which was the same whether in Paule or in Peter: but biddeth vs to keepe the difference of primacie & distinction of prouinces made betweene them by the holie ghost, that Paule should be the chiefe Apostle of the Gentils, & Peter of the circumcision, Calu. lib. 4. Instit. 6. 14.

Bellarmine seemeth to charge Caluine yet further, that hee shoulde 72 affirme, Christum in cruce desperasse, et esse damnatum: That Christ did despaire vppon the crosse, and was damned, lib. 4. De Christi anima. cap. 8. This is a grieuous slaunder: Caluine only saith, that it was necessarie, that Christ should not onelie suffer in body, but euen abide the wrath of God in his soule for the sinnes of the world, which inforced him, and not his bodilie paine, to crie out vppon the crosse, that hee was forsaken of his father. This is neither heresie nor blasphemie: but sound doctrine and agreable to scripture.

Our Rhemistes also in diuerse places haue a [...]ing at that reuerend and learned pastor M. Beza, and finding no iust matter to vpbraid him withal, they thus fondly picke quarrels against him.

Heare (say they) what a principall sectmaster, with his blasphemous 73 mouth or penne vttereth, saying: In the verie best times, such was partlie the ambition of Bishops, partlie their ignorance and foolishnesse, that the [Page] verie blinde may easely perceiue, Sathan verely to haue beene president of their assemblies. And in the margent they note Beza [...] blasphemie against the first general Councels, Rhemist. act. 15. sec. 10. In this place Beza speaketh not one word against the first general councels, but against the assemblies of proud & vnlearned light-headed Bishops of Greece, which liued in those best times, whereof it is manifest by the Church stories, that many of them were heretical and blasphemous. It is a loose argument: Beza saith, there were wicked Bishops in the best times, Ergo he blasphemeth against the first generall councels.

That Beza saith Melchisedeches priesthoode was wholly spirituall, Annot.74 Hebr. 8. sec. 3. He saith not, that Melchisedeches priesthoode was onely spirituall, as the spirituall priesthoode of the faithfull is: but that Melchisedeches priesthood was figuratiue, hauing a spirituall relation to Christes eternall priesthoode, Fulk. ibid.

But no maruell if they make not daintie to slaunder the ministers of the gospell, when they dare open their lying mouthes against christian princes, and offer violence to the Lordes annointed: As Bellarmine most slaunderously giueth out of our gracious Soueraigne: I am reipsa Caluinistis 75 in Angliamulier quaedam summus Pontifex est: And nowe in trueth, a certaine woman in England taketh vpon her to be chiefe Bishop of the Caluinistes. Bellarm. de notis Ecclesiae. lib. 4. cap. 9. A foule and a disdainefull slaunder: Whereas our prince doth not vsurpe vpon the office of Bishops and ministers: but as all godly princes haue done, as Dauid, Hesekiah, and others: she thinketh that it belongeth to her princelie charge, to haue a care of Religion, and to looke to the house of God. Beside these slaunders, which they haue raised concerning the opinions and doctrine of our Church, they haue deuised and forged lies also concerning other matters.

Staphylus and furious Surius say, that Luther learned his diuinitie of the 76 deuill. An other maintaineth, that he has borne of the deuil. An other that he died of drunkennesse. vid. Fox pag. 1257.

Bellarmine reporteth out of railing Cochleus, that Luther died sodainely:77 for saith hee, hauing supped verie daintily, and being made merrie with good cheere, and with his ieastes made al at the table to burst foorth into laughter, he immediatelie sickened, and died the same night. Bellarm. lib. 4. De notis eccl. cap. 17. And he maketh himselfe pretie sport in telling a lying tale out of the same Cochleus: how Luthers bodie being clapt in lead, in the midst of winter, in the frost and cold, sodainly beganne so to stincke, that the verie smell pearced the lead, and whereas they were purposed to conuey his corps to Wittemberge to be buried, theyA great vntruth, for Luthers body lyeth buried at Wittemberge in the Chappell of the Castle there. were constrained to leaue it by the way. lib. 4. De notis eccles. cap. 14. They may be ashamed to forge such shamefull lies, for neither was Luthers death sodaine: who [Page] had an old infirmitie hanging vpō him, being accustomed to be much troubled with oppression of humors in the orifice or opening of his stomach. Neither died he the same night, but the next morning betweene 8. and 9. of the clocke: Reported by Melancthon, who better was acquainted both with Luthers life and death, then any papist of them all. Luther made a most comfortable end, & made a most sweete praier before his death, which is rare, I thinke, with the popish sort, consul. Fox Pag. 864.

The rest, which they report of his body is as true, as that which they fained 78 of M. Bucer, that he should denie at his death, that Christ our Messiah was come, Fox Pag. 1257. colum. 2. whose maner of death D. Redman that preached at his funerall and many other English men knewe to be contrarie, to their vngodly reportes.

Of like credite is that foule sorgerie of M. Caluins departure, as Bellarmine, 79 though not the deuiser therof, yet blusheth not to be the reporter. That Caluine calling vpon the deuill, blaspheming and swearing gaue vp the ghost, and that he accursed the day and houre, when euer he began to apply him selfe to studie and writing, Bellarm. lib. 4. De notis eccles. cap. 8. Whose eares now would not tingle, to heare these malicious and deuilish reportes of so godly a man? as though M. Beza, who was an eiewitnesse both of his life and death, and hath penned the storie thereof, could not better testifie for this matter, then they, which haue al by hearesaie. Wel, M. Caluin liued well, and died the Lordes seruant: whatsoeuer these blacke-mouthed, and cankred-harted papistes say to the contrarie: It were better for them rather to make Balaams wish, that they also may die the death of the righteous, then thus to blaspheme Gods Saintes.

As though we were ignorant of their popish custome and practise in 80 belying the seruantes of God: When Horsey that wicked Chauncelour, had with his owne handes murthered Rich. Hun in the prison, was it not giuen out, that he had hanged him selfe? Fox pag. 867.

How cruellie was the congregation at Paris persecuted, and most 81 vilely slaundered of thē? Ann. 1558. The priestes and friers in their rayling sermons perswaded the people, that the Lutheranes assembled together to make a banquet in the night, and there putting out the candles, they went together, Jacke with [...]ill, as they said, after a filthy & beastly maner. Other Sorbonistes accused them, that they maintained, there was no God: and denied the diuinitie and humanitie of Christ, the immortalitie of the soule, the resurrection of the dead, and briefly all the articles of true religion, Fox pag. 927. with such like malicious misreportes and slaunders, the auncient Church in the primitiue time was slaundered, who were accused of incest, conspiracie, sacrificing of infantes, putting out of candels and filthy whoredome, with such like, Fox pag. 36.

Therefore it neede not seeme strange vnto vs, that the enemies of the [Page] Church, doe in these daies also whet and sharpen their tongues against the professors of the trueth: especially, seeing that they, which doe euen now scourge and afflict vs with their scorpion tongues, are not ashamed to speake broadly, yea and vntruly of the primitiue Church: for these are the Rhemistes owne wordes: In the primitiue Church, when Infidels dwelt among 82 the Christians, and oftentimes came to their publike preachinges, it was both vnprofitable and ridiculous to heare a number talking, teaching, singing psalmes, one in this language, an other in that, all at once, like a blacke Sauntes. Annot. 1. Corinth. 14. sect. 5. Although there were some disorder among the Corinthians, yet it is lewdly done generally to charge the whole primitiue Church: And (thinke ye) these men haue not a verie reuerent opinion of the labours of the Apostles, that compare the publike exercises of the Corinthians, who were a Church planted and founded by S. Paule, to a blacke Sauntes?

Barke on now ye papistes, and seeing you spare neither Apostle, pastor, nor minister, neither primitiue and auncient, nor present and now being Church, say on still as ye doe, that the protestants tende euery day more and more, to Atheisme, and Antichristianisme, Rhemist. 2. Thessa. 2. sect. 14. That the protestantes haue forsaken Christ, the protestantes are become Iewes, the protestantes wil be circumcised according to Moses law, the protestantes require to haue the paschal Lambe, the protestantes tell the people there is no hell at all: the protestantes at their next proceeding wil vtterly denie God, Har ding, praefat. ad defens. apolog. ex Iuello. Well yee slaunderous mouthed hypocrites, if Ieremies saying were not verified vppon you, Thou hast a whores forehead, thou wouldest not be ashamed. 3. 3. ye might well blushe, and shew al your blood in your face, when you inuent such vnchristian slaunders against vs, which the worlde crieth shame vpon, and your owne consciences accuse ye of. Wee haue no other shielde to holde vp against these iniuries of yours, but the prophet Dauids, saying with his words in the person of our Church: As he loued cursing, so let it come vnto him: and as he loued not blessing, so shall it be farre from him: as he clothed him selfe with cursing like a rayment, so shall it come into his bowels like water, and like oyle into his bones. Let it be vnto him as a garment to couer him, and for a girdle, wherewith he shall alway be girded. Let this be the rewarde of mine aduersarie from God: and of them, that speake euill against my soule. Psal. 109 vers. 17. 18. 19. 20.

Heare ye also what Bernard saith: Gladius anceps lingua detractoris: Nec verò huiusmodi linguam ipso mucrone, quo dominicum latus confossum est, crudeliorem dicere verearis: haec enim non iam examine Christi corpus fodit, sed facit examine fodiendo: A slauderous tongue is a two edged sword: And such a tongue, we need not doubt to cal more cruel, then the speares point that peirced our Lordes side: for this doth not pierce or wound the dead [Page] [...] [Page] [...] [Page] bodie of Christ, but slayeth and woundeth it to death: serm. de triplici custodia. Thus yee papistes, shew your selues greater enimies to Christ, in slaundering his Church, then if ye had thrust his body through that hanged vppon the crosse: for then his bodie was first dead before it was pierced: But you doe rent and wound the liuelie bodie of Christ now which is his Church: I pray God, giue you grace, if yee belong vnto him, to repente you of this wickednes. And thus much also concerning the slaunders and malicious reportes giuen out by papistes against our Church.

The 3. part of the manifold vntruthes, forgeries, and bold denials of papistes; of manifest vntruthes Part. 3.

IT followeth now in the third place, hauing alreadie sufficiently discoursed of their personal slaunders, which they vomite and spue vp either against our Church in general, or against some particular members thereof: that now we lay open to the worlde, their vntruthes and lies, which in heapes are coyned and forged out of their shoppes, that whereas they accuse vs of lying, saying most scornefully, That lies are as common with heretikes, as lice with beggers. Harding, it may euidentlie appeare to the world, whetherDefens apolog 597. of twaine be the greate lyers: And first of their forgeries. Neuer anie Heretikes were more cunning, or had better dexteritie, in forging of writinges, and foisting bookes of their owne deuising and making, vnder the name of other authors.

First the Canons of the Apostles, as they call them, which are fathered 1 vpon the Apostles, are but bastard writinges, falsely going vnder their name: for in the last canon the gospell written by S. Iohn is numbred among the bookes of the newe testament, which is confessed by all to haue beene penned by the Euangelist, after the death of all, or most of the Apostles: How could then these Canons (as they affirme,) be deuised and published by the Apostles them selues assembled together? Againe, those Canons of the Apostles, doe recken 3. bookes of the Macchabees amongest the canonicall scripture: But the papistes them selues receiue but two: if then they were perswaded them selues, that they were the verie Canons of the Apostles, how durst they disagree from them in opinion? Plura apud Whitacher. controu. 1▪ de scriptur. cap. 4.

The constitutions also of the Apostles, the collection whereof is ascribed 2 [Page] to Clemens, seemeth to be but a forged booke: conteining many thinges false and friuolous: as lib. 6. cap. 14. He bringeth in Iames the brother of Iohn, writing and speaking with the rest of the Apostles, many yeares after his death. Lib. 6. cap. 7. he calleth Philip, spoken of Act. 8. an Apostle: but lib. 8. cap. 52. he maketh him but a Deacon.

Of the like credite are the counterfeit writinges which passe vnder the name of Abdias, Ignatius, Hippolytus, Policarpus, as it may appeare by the homely stuffe contained in them. Abdias prescribeth a most superstitious 3 obseruation of Lent fast, not onely in abstaining from all flesh-meates, but also from all carnall copulation betweene man and wife.

The same Abdias is also contrarie to himselfe, for he affirmeth that Paule suffered 2. yeares after Peter: And saith further that Paule, after Peter was crucified, remained in his custodie at Rome mentioned in the Acts of the Apostles, which was, as Hierome saith, the 3. or 4. yeare of Nero: so that by this account, there must be 10. yeares space betweene the suffering of Paule and Peter, for it is confessed by all writers, that Paule suffered the 14. that is the last yeare of Nero.

Ignatius saith in his epistle to the Philippians, that if any man shal fast on 4 Sunday, or Saturday, he is a murtherer of Christ: so hoat this counterfeit father is, about his counterfeit traditions.

Of the like authoritie is Policarpus epistle ad Philippen: which is gathered 5 out of the Apocryphall constitutions of counterfeit Clemens.

Hippolytus booke is too ful of fables, then to be thought to be that auncient 6 Martyrs worke: for writing of Antichrist, he saith, he shalbe no man, but a deuil in the shape of man: that Iohn the Euangelist shal come with Henoch and Helias, before the comming of Antichrist: that Antichrist shal bring deuils with him in the shape of Angels, and commaund them to carie him vp to heauen, with other such stuffe.

Now commeth in that vncleane dunghil of decretals, which are falsely attributed to those good Bishops of Rome, that suffered in the great persecutions in the primitiue age of the Church, for the testimonie of Iesus: As wee may strongly coniecture by the matter and substance of those decretals.

The epistle fathered vppon Alexander doth euidentlie appeare to 7 be counterfeit by the date which it beareth: when Traianus and Helianus were Consuls. But there was neuer anie Helianus Consull with Traianus, Fulk. 1. Tim. 4. 13.

Euaristus Bishop of Rome is saide to haue decreed, that no priest 8 should be ordained without a title. But it is not like, that the Church of Rome was in those daies of persecution deuided into cures and parishes, [Page] whereof they shoulde haue their titles: And this constitution seemeth rather to take his beginning at the Councell of Chalcedone, where it was enacted, that no priest, no entituled should be ordained: neyther is there any mention made in that place of any former decree prouided by Euaristus, Fox pag. 39.

To Zepherinus be 2. epistles ascribed, one written to the Bishops of 9 Sicilia, the other to the Bishops of the prouince of Egypt: which containe no manner of doctrine or consolation fit for those times, but certaine rituall decrees to no purpose, which argue the said epistles, neither to fauor of that man, nor to tast of the time: for the poore persecuted Bishops in that time, were so farre from hauing any lust or leisure to seeke for any primacie, or to driue other Churches to appeale to the sea of Rome, or to exempt priestes from the accusation of lay-men, as in those epistles is to be seene, that they would haue beene glad to haue had any couert at all, to put their heades in.

Calixtus Bishop of Rome and martyr, hath 2. epistles decretall appointed 10 him: wherein these ordinances amongest other are founde, that no action or accusation against the teachers and prelates of the Church should be admitted. And in the ende of the epistle hee confuteth the error of them which hould, that they which are fallen, are not to be receiued againe. But Nouatus was the first author of this error, wo followed in Cornelius time, after Calixtus: how then is it like that Calixtus could confute him? And againe concerning actions and accusations,Plura Fox pag. 58. it is not like that the time of so grieuous persecution would serue them to commense any law against their Bishops.

Vrbanus followeth, to whome also is ascribed an epistle decretall (comming 11 out of the same forge) containing not one worde of consolation fitte for those times, but certaine straite preceptes for not transporting or alienating of the goods of the Church, and to pay truely their offeringes, which they vowe and such like.

But it is not like that in those heauie times of persecution, the Church was so greatly enriched (the constitution for tithes and oblations being not yet ordained) and when as men sought generally rather to spoyle and take from the Churche, then to giue vnto it, that there needed such straite prouision for disposing of Church goods.

Pontianus, who succeded Urbanus, and was banished for the name of 12 Christ, is fained in his epistles decretall thus to write: That God hath priestes so familiar with him, that by them he accepteth the offeringes and oblations of other, and forgiueth their sinnes and reconcileth them vnto him. What could be said more of Christ, whome the Scripture maketh our onely mediator and aduocate?

[Page]The decretall epistles of Fabianus Bishop of Rome, are euen as good 13 stuffe as the rest of that sort: vnto him are ascribed these ordinances: as of accusations against Bishops, of appealing to the Sea Apostolike, which decrees, how vnfit and vnbesitting they were those times of persecution, we haue shewed before: as also of not marrying within the fift degree, of communicating thrise a yeare: whereas Augustine, lyuing after this Fabian, almost 200. yeares, writeth thus of this matter, Omnibus diebus dominicis communicandum suadeo & hortor: Vpon euery Lords day I doe perswade and exhort all men to communicate: De eccles. dogmatib. cap. 54. How then is it like that Fabian decreed the contrarie of manie yeares before? Also it is to bee seene, that the most part of the third Epistle standeth worde for word in the epistle of Sixtus the third, who followed almost 200. yeares after him: Beside the vnseemely doctrine conteyned in the end of the epistles, where hee contrary to the tenor of the Gospell applyeth remission of sinnes (onely due to the bloode of Christ) vnto the offerings of bread and wine by men and women euery Sunday in the Church.

Cornelius succeeded next to Fabianus, who is slaundered with 2. epistles decretall, which are apparant to bee none of his, both by the stile, which 14 is most rude and barbarous (but Hierome reporteth of him, that hee was a verie eloquent man) and partly also by the matter: for in the first he writeth to all Ministers and brethren of the Church concerning the lifting vp of the bodies and bones of Peter and Paul, De catechumenis, & transposed to Vaticanū. In the second writing to Ruffus a Bishop of the east, he decreeth that no cause of Priests or Ministers be handled in any strange or forraine Court without his precinct, except only in the court of Rome by appellation. Who seeth not now by this litle, that these epistles were rather forged by the ambitious latter Bishops of Rome, who labored altogether to aduance the dignitie of their Sea, then by Cornelius, whom the troubles of the Church would not suffer to thinke of any such matter? And it is verie like, that he would haue interserted some word of comfort and consolation fit for those times, and made some mention of the great stirres betweene him and Nouatus: whereof there is not one word, in these decretals.

Vnto Lucius Bishop of Rome is referred by Gratian, distinct. 81. Ministri, 15 this constitutiō, that no Minister whatsoeuer, after his ordination, should at any time reenter into the chamber of his owne wife. Such homely stuffe is not like to haue proceeded from those good Bishops, that died in Christs cause.

Vpon Stephanus Bishop, are also fathered certayne epistles decretall,16 which by this may be gathered to be none of his. In the end of the second [Page] epistle, hee saith thus: Which thing is forbidden both by lawes ecclesiastical, and also secular. But what secular lawes could bee in that time in fauour of Bishops, as that no accusation should be laid against them, till they were restored to their estate? when as the Iudges were all then heathen, and their lawes tending to the destruction of the Christians and their faith. Againe in the 5. canon of the said epistle, he intreateth verie solemnlie of the difference betweene Primates, Metropolitans & Archbishops, which distinction, of titles and degrees rather sauouring of ambition, then of persecution may verilie giue vs to suppose, that these epistles were not written by that Stephanus. Fox pag. 67.

Of the same stamp are the epistles ascribed to Caius Marcellinus, Eusebius, Milciades, Bishops of Rome.

Caius in his epistle decretal, willeth and commandeth all difficult questions 17 in all prouinces whatsoeuer emerging, to be referred to the Sea Apostolike: How is it like that this was decreed by Caius, when as aboue an hundred yeare after, ann. 420. in the 6. Councell of Carthage, where Augustine was present, this priuiledge was denied to the sea of Rome, and the contrarie concluded, that no appeales should bee made thither from forraine countries, Plura apud Fox pag. 96. col. 2.

The epistle of Marcellinus, to get more authoritie with the reader, is admixed 18 with a great part of S. Pauls epistle to the Ephesians word for word. And how is it like that Marcellinus, which died in the 20. yeare of Dioclesian, could write of consubstantialitie of the diuine persons, when that controuersie and terme of consubstantialitie was not heard of in the Church, before the Nicene Councell, which was 23. yeares after him? Fox ibid.

Eusebius in his decretall epistle writeth thus, In sede apostolica extra maculam 19 semper catholica seruata est religio: That is, in the Apostolike Sea, alwayes the catholike religion hath beene preserued without any spotte or blemish. And yet his late predecessor Marcellinus, within his time and remembrance, did fall grieuously in sacrificing to Idols, though afterward hee repented thereof, and was condemned for the same, and expulsed the citie by the Councell of 300. Bishops. How then could Eusebius (this fault and error of his predecessor beeing so fresh in memorie) so report of the Apostolike Sea, that it was neuer stayned with any blemish in the faith? therefore it is apparant, that it was none of his doing.

The decretall epistle also of Milciades, bewrayeth it selfe to be counterfeite:20 wherein the forged author sheweth how much more worthie the popish sacrament of confirmation is then baptisme.

Thus I hope, it is a cleare case to anie man, that is not wilfully blinde, that those decretall epistles, are but forged and bastard writings, & those holy Bishops and Martyrs to be falsely reputed the authors thereof: considering [Page] that the matter therein conteyned neyther seemeth to be agreeable to those times, nor yet besitting the grauitie of their person: Beside these counterfeite decretals of the Bishops of Rome, they haue also many other of the like inuention.

In the decrees of Gratian, Distinction. 10. Quoniam, Is set foorth vnder Ciprians 21 name, Ciprianus Iuliano imperatori, Ciprian to Iulian the Emperor: wherein it is affirmed, that the imperiall dignitie is subiect to the papall dignitie, as the inferior to the superior. But Ciprian lyued not in lulian the Apostata his time, not by 200. yeares: wherefore this is a lying glosse.

Siluesters constitution, whome I should before haue recyted amongst 22 the number of the Bishops of Rome, That the Corporal, whereupon our Lords bodie lyeth vpon the altar, must bee pure and plaine linnen, seemeth also to come out of the same forge, for the papistes practise is contrarie: they lay it vpon a guilt patten, and they haue a certayne poke for reseruation, lyned indeed with linnen, but the out-side is silke, gold, siluer and pearles.

Dionisius booke de Eccles. Hierarchia, which commonly is thrust vpon 23 Dionisius Areopagita, who was conuerted by S. Paul, is worthily suspected not to bee of that authors doing, for his writings coulde not haue beene vnknowen to Eusebius, Hierome, Gennadius, who continued the catalogue of the principall writers of the Church for 500. yeares after Christ. And Dionisius Bishop of Corinth, who lyued in the raigne of Commodus, about ann. 185. writing of Dionisius Areopagita, declareth how hee was first conuerted to the faith by S. Paul, as it is in the Actes of the Apostles, and afterward was made Bishop of Athens: But of his booke de Hierarch, he hath not one word, Euseb. li. 4. ca. 23. Gulielmus Gracinus did read in his open lecture in the Church of S. Pauls, this book de eccl. Hierarch: who at the first entrance vehemently inueighed against those that held opinion, that Dionisius Areopag. was not author of that booke: but after a fewe weekes, being better aduised, hee altered his minde, and protested openly, that in his iudgement, Dionisius Areopag. mentioned in the Actes, was not author of that booke, Ex Erasm. ad Parisiens.

Historia passionis of S. Andrew & S. Martialis epist. ad Burdegalens. 24 25 are but counterfeite fables, Fulk. Hebr. 10. sect. 9.

No better is that pamphlet, which goeth vnder Linus name, intituled 26 De Petripassione. Which if it were true that is there reported: Peter was most iustly condemned, for entysing and leading away women from their husbands: Beza annot. Iohn 21. v. 19. against the doctrine of Christ and his Apostles.

The Liturgie of S. Iames, is but a late deuised toye, for Balsamon patriarke 27 of Antioch sayth, that the Liturgie of S. Iames was not extant in his [Page] time, but vtterly worne away. Fulke annot. 1. Corinth. 11. sect. 10.

No maruell then, if these good fellowes make it not dayntie to belie the auncient Bishops and Martyrs, with phantasticall and forged pamphlets, seeing that they presume without blushing, to vtter their forgeries, both of the Apostles themselues and vnder their names: not much vnlike to the olde heretikes the Manichees, and others, that scattered abroade hereticall deuises vnder the Apostles names, as the Apocalypse of S. Paul, whereof S. Augustine maketh mention, Tract. in Iohann. 98. Another booke of S. Thomas the Apostle, Augustine epist. 38. Certayne Epistles fathered vpon the Apostles, August. in Psalm. 47. Yea they conteyned not them selues here, but in their foolish conceyte deuised fables more auncient then the floode, as the booke of Henoch: whereof Augustine speaketh, de ciuitat. Dei. lib. 18. cap. 38. And yet were more impudent: for they alleadged an Epistle, which they say was of Christes owne writing: August. cont. Faust. lib. 28. cap. 4. I would now our aduersaries did not giue vs occasion, by these imaginarie and decoytfull writings of theirs, which they would notwithstanding to bee reputed as sound and substantiall, to compare them in this respect, to those heretikes of elder time.

Let vs now see what other phantasies they haue, which doe maske vnder the name of later writers.

In the Liturgie (that beareth the name of Chrysostome) which the papistes 28 call Chrysostomes Masse, as it is set foorth by Cla [...]dius du Sanctis, there is a prayer for Pope Nicholas, and the Emperour Alexius, whereof the one was neare 500. yeares, the other 700 yeares after Chrysostome: Iudge therefore (Christian reader) whether it bee likely to bee Chrysostomes.

The Liturgie bearing the name of Basill▪ sheweth it selfe to bee none 29 of his, because it obserueth not that forme of doxologie, that is, prayse to the holy Ghost, with the prepositiō [...] which Basil doth so earnestly maintayne to be deriued from the Apostles tradition, de Spirit. sanct. cap. 27. 28.

There are 4. bookes interserted among Cirils commentaries vppon 30 Iohn, which were composed by Iodocus Clictouaeus, to supplie so many bookes of Cirils wanting: yet are they commonly alleadged by our aduersaries in Cirils name.

Paulinus Bishop of Nola his epistles forged: For epistle 1 [...]. hee writeth 31 thus of the wood of the crosse: That it hath such an incorruptible vertue, that it susteyneth no diminishing, but continueth, as though it had neuer beene touched, men daily taking part of it. Which is so grosse a fable that the Censors appointed according to the Councell of Trent, in their Ind. expurgat. commanded it to be put out.

How many bookes are foysted into Augustines workes, it were to long to [Page] rehearse: for as he in number of his workes exceeded any one of the auncient doctors of the Church beside, which are reckoned to 232, bookes, beside his homilies, and epistles, which were more then as many againe: So foolish men haue presumed to be most bold with his writings, defiling his learned workes with ridiculous additions of their owne. All I cannot, neither is it needful in this place to recite: onely for some trial of the matter, I will set downe these fewe.

The questions, Veteris & noui testamenti, are none of Augustines, for 32 quest. 21. it is affirmed that Melchisedech was the holy ghost, which opinion is heresie with Augustine: and in his booke de haeresib. he numbreth the Melchisedechians amongest other heretikes. Therefore Augustine is not the author: and this Bellarm. confesseth, De sacrament. lib. 2. cap. 10. yet is the authoritie of this booke vrged by our Rhemistes as sound: Annot. 1. Corinth. sec. 5.

Saint Augustine not the author of the serm. de sanctis, for the author of 33 these homilies alleadgeth the testimonie of Isidorus, who liued about 200 yeares after Augustine.

August. ser. 91. and 251. none of Augustines: the author saith that the 34 mightie men, when they come to Church, compell the priest to make short his masse: this manner agreed not with Augustines age.

The booke de visitatione infirmorum, none of his: Erasmus saieth it is the 35 speech of a brabler, neither learned nor eloquent, and most impudently entituled to S. Augustine.

The 215. serm. de tempore, the treatise de rectitud. Cathol. conuersat. none 36 of Augustines. Fulk. annot. Galath. 4. sect. 2.

The booke de dogmatib. ecclesiastic. none of Augustines, for the author of 37 that booke excludeth those from orders that had eyther more wiues then one, or one concubine. By this rule Augustine could neuer haue beene a Bishop, for he had two cōcubines. And many other beside these are found to be counterfeit bookes, as he that wil take the paines to peruse Erasmus censures vpon Augustines workes, shall easily finde.

The last forgery, which I will charge our aduersaries withall in this place,38 shalbe concerning the donation of Constantine, vpon the which the Bishop of Rome doth ground his supreame dominion and right ouer al the political gouernmēt of the west partes. The which said donation is but a forged and deuised deede, or instrument of their owne.

For the donation saith that Constantine was baptised at Rome of Siluester, and the 4. day after his baptisme, this patrimonie was giuen before his battaile against Maximinus and Li [...]inius. Here are manie vntrueths couched together. 1. Because the trueth of the storie of Constantines baptisme is otherwise reported by Eusebius, Hierom, [Page] Ruffin, Socrates, Theodoret, Sozomen, that Constantine was baptized at Nicomedia, not at Rome, and by Eusebius Bishop of Nicomedia, not by Siluester, and not before that battaile, but in the xxxi. yeare of his raigne, a little before his death. 2. whereas the saide donation giueth iurisdiction to the Bishop of Rome ouer the 4. patriarchall seas of Antioch, Alexandria, Constantinople, Hierusalem: how could this be done before his battell with Maximinus, when as the citie of Constantinople was not yet begunne? So this forged donation, neither agreeth with itselfe, nor with others. Plura apud Fox. pag. 105.

All this notwithstanding, which we haue not barely and nakedlie affirmed, but I trust, sufficientlie prooued, and to the indifferent Reader by more then probable argumentes demonstrated, that our aduersaries haue vsed much deceit, in conueying false and forged writinges, vnder auncient authors names, yet they will needes beare the worlde in hand, that there is no such matter, but that they are those authors proper and peculiar workes. Whereupon they are boulde in euerie controuersie, as they haue occasion, to presse vs with their light and vaine authorities:

As the constitut. of Clemens, alleadged by the Rhom. annot. Luk. 4. sec. 1. Ignatius, Math. 4. sec. 2. & 1. Peter. 2. sect. 6. Hippolytus. Math. 24. sec. 5. Policarpus. Act. 6. sec. 1. Decret. Alexandri. 1. Timoth. 4. sec. 13. Milc [...]adi Fabian. Act. 8. sect. 6. Dionisi. Areop. ibid. S. Andrew, S. Martial. Hebr. 10. sect. 11. Leiturg. Iacob. Basil. Chrysost. 1. Corinth. 11. sect. 10. Iodoc. Clicton. for Cirill. Iohn. 11. sect. 1. Paulinus. Iohn. 19. sect. 2.

August. serm. de sanct. Act. 1. sect. 7. de rectit [...]d. cathol. conuers. de visitation. infirmor. serm. de tempor. Galath. 4. sect. 2. de ecclesiastic. dogmatib. 1. Corinth. 11. sect. 7.

Thus we see both the great boldnes of our aduersaries, in vrging such authorities which they knowe to be counterfeit, as also the apparant weakenesse of their cause, that are constrained to vse such beggerlie shiftes. But let them vse and vrge these stragling runnagate and fatherlesse bookes neuer so much, wee will still holde vs to this point, wherein they shall neuer be able to disproue vs, that they do deceiue them selues, and abuse the world, in making men to beleeue that they are the fathers owne writinges. Wee say therefore of these, and of all such other bookes, as Augustine did of that, which went in Henoehs name: Libriisti ob nimiam antiquitatem reijciuntur: These bookes are too old to be true: De ciuitat. dei. lib. 18. cap. 38. And concerning some of them, as those which are fathered vpon the Apostles, and them that followed in the next age, as Augustine saith of the epistle, which the Manichees ascribed to Christ: Si aliqua huiusmodi epistola fuit, ab eis proferri [Page] potuit, qui illi adhaerebant: So if they wrote any such bookes, it is like they would haue brought them to light, that were the Apostles schollers, cont. Faust. lib. 22. cap. 79. And of them all, and the rest of that sort, wee pronounce this sentence with the same father: Quae proferuntur ab errantibus sub nomine ipsorum, quia non sunt ipsorum, improbantur, nec acceptantur ab ecclesia: Those bookes which are brought forth vnder the name (of the Apostles, and other auncient writers) because they are not theirs, are reiected, and not receiued, or acknowledged of the Churche, in Psal. 130.

Thus hauing in part declared (so much as I thought necessary for the matter in hand) how deceitfully our aduersaries haue dealt with the worlde, giuing them, Quid pro quo, as wee say, one thing for an other, in falsely entituling their friuolous pamphletes, with graue and good authors names: I will spende a little time, before I leaue this place, to shewe how they haue not onely thrust vppon those auncient doctors and fathers false writinges, but haue also falsified their good woorkes, by putting in, and putting out, by clipping, chaunging and altering, lines, wordes, sentences: And no maruaile then, if by such cunning (rather cousoning sleightes) they make those good authors to speake what they list them selues.

Ann. 420. There was a councell held in Africa, by 217. Bishoppes,39 called the 6. councell of Carthage, whereat Augustine was present: vnto this councell sent Zosimus then Bishop of Rome certaime messengers with fower requestes or demaundes, whereof this was one: that it might be lawfull for Bishops or Priestes to appeale from the sentence of their Metropolitanes, and also of the councel, to the sea of Rome, alleadging for him selfe certaine wordes, as he pretended, taken out of the Nicene councell. Hereupon the councell sent their Legates to Cirillus patriarke of Alexandria, for the auncient copies in Greeke of the Nicene councell: wherein they found no such canon as was pretended: but the contrarie, howe the decrees of the Nicene councell had committed all and singular persons Ecclesiasticall, vnto the charge of their Metropolitanes. Thus then, to beginne this game withall, the Bishops of Rome them selues are proued to bee forgers and falsifiers of auncient writinges. Plura apud Fox. pag. 10.

Canisius reporting Augustines wordes, for the continuall succession of 40 the Bishops of Rome from Peter, alleadgeth onely the former part of the sentence: Cathedra quid tibi fecit Ecclesiae Romanae, in qua Petrus sedit, & in qua hodie Anastasius sedet? What hath the sea of the Church of Rome offended thee, wherein Peter sometime sat, and Anastasius now sitteth? but he craftilie leaueth out that which followeth: Vel ecclesiae [Page] Hierosolymitanae, in qua Iacobus sedit, & in qua hodie Iohannes sedet? Or what hath the sea of Ierusalem offended thee, wherein Iames sometime sat, and Iohn nowe sitteth? these wordes he cunningly suppresseth, because they made little for him. Canis. oper. catechistic. cap. de praecept. eccles. artic. 9.

Christoforson translating Eusebius storie into latine, where Nouatus 41 is brought in, thus adiuring the people that came to the oblations, holding both their handes in his: sweare to me by the bodie and blouds of the Lorde Iesus, that thou wilt not leaue me and go to Cornelius, and he refused to distribute vnto them, till that, they swearing vnto him, in steade of Amen, to be saide at the receiuing of breade, shoulde aunswere, I will not returne to Cornelius. Christoforson, I say comming to these wordes, craftilie leaueth out the name of breade: because the author so calleth it in plaine termes after consecration. Christofor. lib. 6. cap. 43.

The Rhemist. 1. Corinth. 10. sec. 8. speaking of their popish sacrifice 42 of the Masse, alleadge the authoritie of Ciril. Alexand, in concil. Ephesin. Anathem. 11. where he should call it: The quickening holy sacrifice, the vnbloody hoast and victime. But this is a false forgerie, for there is no such worde found there. Likewise in the same place they quote Tertullian de coron. militis. Chrisost. homil. 41. in 1. Corinth. Ciprian. epist. 66. August. Enchirid. 109. That the Masse is a propitiatorie sacrifice for the liuing and dead, which is founde to be a great vntrueth: for those authors in some of these places speake of praier for the dead, but of any such propitiatorie sacrifice not one word. Fulk. ibid.

Gregor. Nyssen. oration cap. 37. is made to speake much of the transmutation 43 of the bread in the sacrament, and it is often repeated: but there is no such thing found in many auncient copies. And Nicephorus writeth, that many things were foisted into him by heretikes Niceph. lib. 11. cap. 19.

The wordes of Ciprian de vnitat. Eccles. are falsified by Pammelius, for 44 whereas Ciprian writeth thus: Uerilie the rest of the Apostles were the same thing that Peter was, endued with equall fellowship, both of honor and power, but the beginning proceedeth from one, that the church may be declared to be one. But the Rhemistes according to their corrupt edition, reade thus: But the beginning proceedeth from one, the primacie is giuen to Peter, that the Church of Christ may be shewed to be one, and one Chaire. Fulk. Iohn. 21. sect. 4.

In like sort haue the papistes corrected, as they say, but in deede corrupted 45 other writinges of the auncient fathers, and especially Bertram amongest the rest, who is a great enemie to their popish opinion of transubstantiation. They meane to deale with him, as with other ancient writers, In whom, say they, we beare verie many errors, and extenuate them, excuse them, and verie oftentimes by deuising some pretie shift wee doe denie them, [Page] and doe fayne some commodious sense vnto them, when they are opposed against Index expurgat. p. 11. vs, This is the iudgement of the vniuersitie of Doway, in their owne words approoued by the Censors according to the Councell of Trent. And thus they meant to haue filed, nay rather defiled althe auncient writings, where they seemed to contradict them, as it appeareth in their Index expurgatorius, lately printed to their perpetual shame, which they purposed to keepe in secret: Hee that will resort to that booke, shall not want proofe of their Popish falsifying of writers.

And it were to bee wished, that they would haue stayed here, (though this bee shamefull enough, onely to haue defaced the writinges of men: but when they take vpon them to correct and amend the sacred Scriptures, which are the Lords owne writings, who will not crie out against so great impietie?

As Dan 11. 37. Where the text according to the Hebrue is: Hee shall not 46 regard the Gods of his fathers, nor the desires of women. Bellarm. readeth cleane contrarie, taking vpon him to correct the text, Erit in concupiscentijs mulierum, He shalbe giuen to the pleasures of women.

Whereas S. Paul sayth, Tit. 3. 10. Reiect him that is an heretike after once 47 or twise admonition: Bellarm. denieth the text, and saith it should rather be thus read, after once admontion, De laicis cap. 22.

Likewise where the true reading is agreeable to the originall, Galath. 48 2. 9. Iames, Cephas, and Iohn: Bellarmne, not well content that Iames should be named before Peter, sayth the more auncient reading is thus, Peter, Iames, and Iohn. De Roman. pontif. lib. 1. cap. 18.

Iudith cap. 5. ver. 18. The text sayth, That the Temple of the Iewes had bene 49 cast downe to the ground: Bellarmne, to make his opinion stande, that the storie of Iudith fell out before the captiuitie, saith flatly that these words are supposititia, are foysted into the text. And this booke of Iudith, though it be not with vs, yet is Scripture with them. Bellar. lib. 1. de verb. dei 12.

Leuit. 18. 16. Whereas the text is plaine, Thou shalt not discouer the 50 shame of thy brothers wife: There steppeth me foorth a bold & shamefull papist, and saith plainely: Illud praeceptum vitio scriptorum superadditum, That this precept was put into the text through the default or ouersight of the writer. Iohan. Maior. in 4. sentent. distinct. 40. qu. 3.

And as they are not ashamed thus boldly and wickedly to defaulke & clippe from the Scriptures, so an otherwhile, they will bee so saucie as to adde thereunto, and put to of their owne.

Thus Pope Sixtus the 4. added this clause to the salutation of Marie,51 which is commonly called the Aue Marie: hayle Marie full of grace, the Lord is with thee, blessed art thou amongest women, then followeth that blasphemous addition, Et benedicta sit Anna mater tua, de qua sine macula tua pro cessit caro virginea, And blessed is Anna thy mother, of whom thy Virgines [Page] flesh hath proceeded without blot of originall sinne, Fox 800. col. 2.

So in the Idolatrous canon of the Masse, they haue thrust in (Enim) into 52 the words of institution: HOc enim est corpus meum, For this is my bodie: that they might haue fiue consecratorie words, as they call them, whereas the Gospell affoordeth them but foure.

Likewise in the same canon: the Gospell saith, who the same night 53 that hee was betrayed: but they contrary to the trueth of the scripture, say thus: Who the next day afore hee suffered.

The like libertie also and boldnesse Hosius an other Arch-papist vseth 54 in corrupting of scripture, who to prooue popish satisfaction, In steed of sanctificationē, readeth, satisfactionem: where S. Paul sayth, Exhibeamus membra Hosius in confess. cathol. fidei de sacram. poenitent. nostra seruire iustitiae in sanctificationem, Let vs giue our members to serue righteousnesse vnto sanctification, Rom. 6. 19. Hee saith altering the text, vnto satisfaction.

So also Stapleton, an english papist, and reader now of Popish diuinitie at Louaine, to prooue that wee are bound to receyue, whatsoeuer the 55 Church deliuereth vnto vs, abuseth to that end a certaine place of S. Paul, Galat. 1. 8. 9. Alleadging it thus, Si angelus de coelo euangelizaret praeterquam quod ab ecclesia accepimus, &c. If an angel should euangelize or preach otherwise, then wee haue receyued of the Church, or then the Maisters of the Church haue preached to vs, let him bee accursed, Lib. 2. defens. authorit. eccles. cap. 7. sect. 8. Whereas S. Paul maketh no mention at all of the Church, or Church-maisters.

Thus wee see, what great libertie the Papistes take vnto themselues, in 56 chaunging, and chopping, minsing and mangling, not the writings onely of men, but euen of the holy Ghost. Who, if they shall persist in these fraudulent practises, and not reuoke, what hath eyther of ignorance or hereticall fraud fallen out of their penne, I will not doubt to compare thē to the old Manichees, who likewise affirmed that many things were foysted into the writings of the Euangelistes and Apostles. As that Iohn 5. 46. Had yee beleeued Moses, yee would haue beleeued me. Christ say they, would not so speake of Moses: for hee saith, that all that went before him, were theeues. Iohn 10. But Christ in that place speaketh of hirelings onely, he condemneth not faithful shepheards that went before him, August. lib. 16. cont. Faust. That also seemeth (they say) to bee thrust in, Math. 5. That Christ sayth, He came to fulfill the law, when as he neither obserued their ceremonies, nor offered sacrifice according to the law. To this Augustine answereth: That these were but figures, Quarum figurarum veritas Christus. Of which figures Christ was the trueth: he therefore fulfilled the law, in that he was the verie bodie and substance of the types and figures of the law, cont. Faust. lib. 18. cap. 17. That place also they would haue to bee forged, Math. 8. Many shall come from the east, & sit downe with Abraham, &c. [Page] Because say they Luke hath it not. Augustine aunswereth, that the Euangelistes are not contrarie one to the other, if one set downe that which the other hath omitted. cont. Faust. lib. 33. I pray ye now, how farre are they from the practise of these heretikes, which do take vpon them to amend and correct the text of scripture, by putting in and pulling out, adding and detracting: which our aduersasaries (as I haue shewed) are in some measure guiltie of? Wee proceede now to that which followeth.

The bould and shamelesse denials of Papistes of manifest truthes, Part. 4.

AS we haue alreadie receiued some taste of our aduersaries railinges, slaunders, forgeries: so we wil now be so bould as to reach our handes to this fourth dish of their first course, which is their too free denial of apparāt truthes, & too forward affirming of open & manifest vntruthes: for the first, we finde plentifull store, in our countriman M. Hardinges garden, that we neede seeke no further.

First, it was neuer said, nor thought by the Catholikes (saith he) that all 1 religion dependeth vpon the popes authoritie, defens. apolog. pag. 57. And yet Cardinall Cusanus writeth thus: Veritas adhaeret cathedrae: The trueth cleaueth fast to the popes chaire. Ad Bohem. epist. 2. The Canonistes say: Constat ecclesiam ideo esse vnam, quia in vniuersali ecclesia vnum est caput supremum, scilicet papa: It is plaine that therefore the Church is one, because in the whole vniuersal Church, there is but one supreme head, and that is the pope. ex Iuello pag. 61. What doe these else affirme, but that althe popish religion dependeth of the vnitie of their head, which is the pope?

That the pope should succeede Christ in his whole substance, that is, his 2 whole power: there hath not bene any such fond saying vttered by their diuines. Hard. pag. 106. defen. apolog. Yet these wordes were spoken, and allowed in the councel of Laterane held vnder pope Iulius: Tibi data est omnis potestas in coelo & interra: Vnto you is giuen al power in heauen and earth. And Panormitane is suffered to say, Papa potest omnia, quae Deus potest: The pope is able to doe whatsoeuer God is able to do, Panor. de elect. ca. licet.

He denieth that there is any such Canon to be found in the councel of 3 Carthage, that no Bishop should be called the highest Bishop. And yetDistinct. 99. primae. they are the very wordes of the councel, as they are cited by Gratiane. Vniuersalis autem, ne Romanus pontifex appelletur: Let not the Bishop of Rome him selfe be called the vniuersall Bishop.

He denieth that pope Zosimus to maintaine the supremacie of his sea,4. corrupted the Nicene councell. Neuer did any honest man say it from the beginning of the world: No man euer said it but Illyricus & Bale. pag. 162. [Page] Whereas the storie is plaine, for the councell of Carthage sent to the Bishops of Constantinople, Alexandria, Antiochia, and receiued authenticall copies from them in Greeke of the Nicene councell: the popes onely copie was found to disagree from the rest. It is therefore easie to see, by whom the Canons of the councel were corrupted, & to what purpose. In the councel of Florence, Marcus the Archbishop of Ephesus saide, in the name of the rest of the Bishops of the Greeke Church, who were aboue 17. in number: Nonne vides, reuerende pater, summum pontificem Zosimum, falsū decretum ad tantum Conciliū pro re tam magna misisse? Do you not see, reuerend father, that pope Zosimus the high Bishop sent vnto so worthy a councel, for a matter of so great waight, a false decree? cōcil, Florēt. sess. 20. How dare then M. Harding affirme, that neuer any honest man said it?

We denie vtterly, that any man after that he hath receiued holy orders 5 may marrie: Neither can it be shewed that the mariage of such, was euer accounted lawfull in the Catholike Church. Hard. pag. 203. yet S. Hierome saith of his time: Quasi non hodie quo (que) plurimi sacerdotes habeant matrimonia: As though now a daies very many priestes are not maried: Aduers. Iouinian. lib. 1. And Damasus testifieth, Complures inueniuntur, qui de sacerdotib▪ nati Apostolicae sedi praefuerunt: Many are found that being priestes sonnes ruled the Apostolique sea of Rome: as pope Syluerius, pope Deusdedit, popeDistinct. 37. legunt. Adriane 2. pope Iohn 15. and diuers other, ex Gratian. M. Harding therefore hath faced vs out here in denying so euident a trueth.

We say plainely that S. Augustine affirmeth purgatorie, and that it cannot 6 be shewed, where he doubteth of it. Hard. pag. 354. And yet Augustine writeth thus, speaking of purgatory: Tale aliquid etiā post hanc vitam fieri incredibile non est, & vtrum ita sit, quaeri potest: Some such thing to be after this life it is not incredible, & whether it be so or no, it may be a question, ad Dulcitium quaest. 1. Let any indifferent man now iudge whether Augustine doubteth of purgatorie or not.

That fornication was neuer allowed in the catholike Church, (he meaneth 7 the Church of Rome.) Hard. pag. 7. defens. apolog. Neither haue the Canonistes euer taught the people, that simple fornication is no sin. pag. 411. For triall of this matter, let vs heare what their canonistes say: Etsi notoria sit fornicatio presbyterorū, tamen non propter eā abstinendum est ab officijs illorum: Although the fornication of priestes be notorious, yet may no man therefore refraine from their seruice. distinct. 32. Nullus Iohan. Andre [...]. M. Harding himselfe calleth the open Stewes in Rome, a necessarie euil, forauoiding of other disorders that would be greater. Againe, Qui non habet vxorem, loco illius concubinam habere licet: It is lawfull for him that hath no wife, in stead of her to haue a concubine. distinct. 34. 15. qui. An other saith, Si clericus amplectitur mul [...]erem, laicus interpretabitur, quòd causa benedicendi eam hoc faciat: If a priest embrace a woman, a lay man must iudge, that he doth it with intent to blesse her. 11. quaest. 3. absit in glossa: By this it may appeare, [Page] what account the Church of Rome in time past hath made of fornication, and whether it were tolerated amongst them or not.

Harding saith, that the whores in Rome haue not free libertie of dwelling 8 in the haunted streetes, and pallaces, but onely in outhouses and bylanes: neither is it lawfull for them to ride in Coches or Chariots, but only to go a foote in the streetes: and that by their short vailes, a note of dishonestie, they are discerned from honest women, pag. 423. All these are descried to be manifest lyes and vntruthes: for the Cardinals gaue cleaneAn▪ 1538. contrarie information to Pope Paul the third: Meretrices in hac vrbe, vt matronae incedunt, mula vehuntur, habitant insignes aedes: the courtizans of this citie goe like honest matrones, being carried vpon Mules & dwel in the fairest houses, ex Iuello defens. Apol. 426. Thus we see what credite is to be giuē to master Harding, & what small conscience he maketh of a li [...].

Master Harding impudently denyeth, and so do other Papistes, that a 9 woman named Ioan was euer Pope of Rome, & that there is no such image representing a woman in trauaile, nor no such chaire for proofe of the Popes humanitie at his creation, neither that the Popes in their procession refraine to go that way, where the said Pope Ioane in the middest of a solemne procession fel in trauel, P. 428. Yet the storie is reported by Marianus Scotus that liued an. 1028. Sigibert. Gemblacens. that liued ann. 1100. Martinus Polonus, the Popes Penitentiarie, who wrote ann. 1320. witnesses of great antiquitie. B. Iuell reckoneth vp 16. authors beside, that report the same thing, & none of them all Lutherans. That there is such an image representing such a fact, & that the Pope of purpose refraineth that way, it is testified by Theodoricus Niemus the Popes Secretarie. And concerning the holow chaire of Porphyrie stone, which is kept for such an vse, Sabellicus doth report Enead. 9. li. 1. plura apud Iuell. P. 433. Now who is more like to be the lier, M. Harding, a new vpstart writer, or these so many auncient witnesses, I thinke, it is not hard to iudge.

He denieth the storie of Iohn Diazius death, how hauing bin a doctor of 10 Sorbona in Paris, & afterward conuerted to the Gospel, was most traiterously slaine by his owne brothers Alphonsus Diazius man at Nuburg in Germanie: how he was sent vp by his master with a carpenters axe to kill him, & so he did, his master Alphonsus waiting below, and the quarel was, because good Iohn Diazius would not returne to Poperie againe: this is the truth of the storie, as it is faithfully reported by Iohn Sleidan, li. 17. Yet M. Harding saith, we [...]el manie lies at once, P. 435. what now, wil not these good fellowes denie?

That the Pope euer cōmaunded any such seruice to be done vnto him,11 as that the Emperour should hold his stirrop, & lead his horse by the brydle, ye can neuer shew it by any credible witnesse, Harding Pag. 463. yet in the Popes own booke of Ceremonies, ca. 8. it is found thus writen: The Emperor cōmeth to the popes horse, & in honor of our Lord Iesus Christ, [Page] whose person in earth the Pope beareth: hee holdeth the stirrop till the Pope be mounted, and afterward he taketh the brydle and leadeth foorth his horse. This is the Popes owne prescription in his booke of Ceremonies. And therefore Pope Hadrian. 2. was angrie with the Emperour Frederike, for holding his stirrop on the wrong side, Gregor. Haimburgens. in appellat. Sigismund. It seemeth therefore, that the Pope looked for this seruice of duetie.

It is denyed that the Pope put in armes Henricus. 5. against Henrie the 12 fourth, his father, Hard. 469. Yet is it reported by an author of good credit, Paschalis Papa, Principes contra Henricum 4. concitauit, imo eius proprium filium: Pope Paschalis raised vp the Nobilitie against Henry the fourth, yea his owne sonne, Gregor. Haimburgens.

He denieth, that euer any of them taught, that Gods sayings and precepts 13 be voide, except the Bishop of Rome ratifie them, pag. 487. Yet are they the verie wordes of Siluester Prierias, master of the Popes pallace: A doctrina Romanae ecclesiae, & Romani Pontificis sacra scriptura robur trahit & authoritatem: The holie Scripture taketh strength and authoritie of the doctrine of the Romane Church, and of the Bishop of Rome: Siluest. Prier. contr. Lutherum.

He saith, it is a slaunder, that any of them should call the Scriptures 14 dumbe and vnprofitable, pag. 535. Whereas it is certaine, they be their owne wordes: One calleth the Scripture, mortuum atramentum, dead inke. Lodouic. in Concil. Trident. Another saith: Scriptura est res inanimis & muta, The Scripture is a dead and dumbe thing, Episcop. Pictauiens. Another calleth them Euangelium nigrum, the blacke Gospell, Eckius consul. Iuell. defens. Apolog. pag. 535.

It is denyed, that there is any such Canon in the olde Roman Councell, [...]5 16 that no man should come to seruice said by a Priest well knowen to keepe a Concubine. It is also false and slaunderous, that Concubines are let out to ferme to Priestes, Harding, pag. 559. Yet for the one, the words of the decree stand thus, Nullus audiat Missam presbyteri quem scit Concubinam indubitanter habere, Let no man heare the Masse of that Priest, whome hee vndoubtedly knoweth to keepe a Concubine, Distinct. 32. Nullus. And for the other, it is certaine, that the Bishoppe of Argentine hath a Florence by the yeare of euerie Priest, that keepeth a Concubine, and if shee beare a Childe, hee hath foure, Ex Iuell. pag. 559. apolog. defens.

These apparant vntruthes, and impudent denials, I thought good for example to note out of our countri-mans works. Who list to know more of his honest dealing, if he will resort to Bishop Iewels learned treatises, shall finde his desire satisfied both in this, and in all other matters, which he can require. And concerning M. Hardings great licentiousnesse in auouching [Page] falshods, the said reuerend father thus writeth of him: Note that master Harding in his 3. articles of aunswere to master Iuell, hath published69 Vntruthes in one book. threescore and nine great vntruthes, Defens. Apolog. pag. 597. in Margin.

Iudge now (good Christian reader) considering how easie and vsuall a thing it is with our aduersaries to denye whatsoeuer truth, neuer so manifest which they are pressed withall, if it may not be more truely saide of them, that their religion standeth onely vpon destructions and negatiues,1. Pet. 5. vers. 31. Rh [...]m. then of vs, whome the Rhemistes falsely accuse hereof. In deede, wee affirme and auouch boldly, that which is true, and denie and destroy heresie and falshood. But, I trust, they cannot, neither shall euer prooue against vs, that wee haue denied or gainsaid manifest truthes, as they haue done.

Vnto these strange denyals of open and euident truthes, ioyne also, if you please, their bold and strange affirmations of vntruthes.

That their doctrine of transubstantiation is no lesse auncient than the 17 Gospell it selfe, Harding, pag. 290. Whereas it is confessed by Gabriel Biel, a doctor of their owne; that how the bodie of Christ should be in the Sacrament, whether by changing of somewhat into it, or Christes bodie begin to be there together with the bread, Manentib. substantia & accidentib. panis, The substance and accidents of the bread remaining still, non inuenitur (saith he) expressum in canone Bibliae, It is not found in the Canon of the Bible. Gabriel. in canon. lect. 40. and D. Tonstall saith, liberum fuit ante Concilium Lateranum, before the Councell of Laterane it was left at libertie, namely, concerning the manner of the presence of Christs bodie, for euery man to thinke as he would, de Eucharist. lib. 1. pag. 46. And yet master Harding will needes beare vs in hande, that it is as auncient as the Gospell.

It hath beene an order from the beginning receiued, & hetherto continued,18 to haue the Church seruice in the Latine tongue, Hard. pag. 382. Whereas they them selues know the contrarie. In Augustines time, such a tongue was vsed as the people vnderstood: Loquendi (saith hee) omnino nulla est causa, si quod loquimur, non intelligunt, propter quos vt intelligant, loquimur, There is no cause why wee should speake at all, if they vnderstand not what wee say, for whose sake wee speake, that they might vnderstand vs, August. de doctrin. Christian. lib. 4. cap. 16.

He saith, Constantine gaue place to Siluester Bishop of Rome, when hee 19 was baptised, pag. 453. Whereas it is certaine, that Siluester was dead long before Constantine was christened, consul. Iuell. ibid.

That England receiued the true faith from S. Gregorie Bishop of Rome, 20 and was conuerted to the faith by Augustine his Legate, Hard. pag. 539. But it is manifest out of histories, that the faith of Christ had been planted [Page] in this land 400. yeares before the comming of Augustine, as Origen testifieth, Terra Britanniae consensit in religionem Christi: The land of Britannie hath consented to Christes religion, in Esech. homil. 4. who liued not much lesse than 400 yeare before Gregories time.

No maruell, if they affirme and maintaine many things contrarie to the course of all true histories: for they dare be as bold with Scripture.

Harding saith, that Christ neuer saide to any of the Apostles, as vnto 21 Peter, feede ye, pag. 118. When Christ said as much in effect notwithstanding to the rest: Receiue ye the Holy Ghost. And Christ said vnto all, Go & teach all nations, Math. 28. If Peter then had no more the Holy ghost than the rest: if he had no more authoritie to preach to the whole world than the rest: it belonged no more to Peter to feede the Lords flocke than to the rest: for what is it to feede, but to preach? what is it to feede, but to receiue the gifts of the Holy Ghost, to teach and instruct?

It is in vaine for you to say, that the Church of Rome hath erred, when 22 the Holy Ghost hath signified, that it cannot erre, Hard. pag. 485. But where euer, I pray you, did the Holy Ghost make any such promise? if in that place, as you beare vs in hand, where Christ saith: I praied for thee Peter, that thy faith should not faile: S. Augustine may answere you, Nunquid pro Petro rogabat, pro Iohanne & Iacobo non rogabat? did Christ praye for Peter, and did he not pray for Iohn & Iames also? in quaestion▪ nou. Testament. quaest. 75. And it is beside a seelie and childish argument, Christ prayed for Peter, that his faith should not faile, Ergo the Church of Rome cannot erre. Here then is another bold & true affirmation, without Scripture grounded vpon Scripture.

But what say yee to father Robert Bellarmine, hee lasheth out lustelye,23 and in plaine termes, belyeth the Scripture: Habemus (saith hee) in testamento veteri, Heliam & Helisaeum, ac filios Prophetarum sine vxoribus in hoc mundo vixisse: Wee haue in the olde testament, that Helias and Helisaeus, and the sonnes of the Prophets liued in this world without wiues, de Monachis, lib. 1. cap. 5. The text is flat contrarie, which affirmeth, that the sonnes of the Prophets were married, 2. King. 4. 1. And one of the wiues of the sonnes of the Prophets, cryed vnto Elisha, saying, thy seruaunt my husband, &c. Whether now is it more reasonable, that we should beleeue the Scripture, or Ballarmine?

But concerning the errors and vntruthes, which they hold and affirme directly opposite to scripture, we haue ordeined another place, (which followeth in the next Piller of Papistrie) more fully to handle them.

I will of purpose passe ouer manie other vntruthes and lies, which ourFox. pag. 865. aduersaries without shame haue forged: as how Cardinall Campeius saide openly to the Magistrates of Strausburgh, that the Greekes do not giue libertie 24 to their Priestes to marrie: which is a notorious lie: for their Priest [...] [Page] to this day make no vow of chastitie, Fox. P. 187. artic. 17. Likewise to let 25 passe how the Pope himselfe maketh a lowd lie in his Bull against Luther saying, that he offred money to Luther to come vp to Rome, whereas it is certaine, that there were 300 crownes giuen to ruffians & catchpoles to murder Luther, P. 1287. But I will not rub this sore too long: that which I haue alreadie said, may serue as a taste & trial of their lying spirite.

Vnto these vntruthes and lies, may be added also the fables and deuised tales, which go for currant among Papistes, which are not the least proppes and staies of Popish superstition.

Of this kinde is that fabulous storie, that the wise men which came frō 26 the East to worship Christ, were 3. Kings of Persia, whose names were, (as the tale goeth) Gaspar, Mel [...]htor, Baltasar, whose bodies were translated to Cullen, and there remaine. Here are many vntruthes, and vnlikelihoodes in this short tale. First, there was neuer but one King of Persia at once. Secondly, though the Magi or wise men were of great account with the Kings of Persia, yet were not the Kings called Magi. Thirdly, they returned Eastward, from whence they came: how then could their bodies be transported so many hundred, nay thousand miles? Fourthly, If their bodies lie buried at Cullen, how can they be at Millaine too? for they also lay as good claime to them. Yet for all this, the Rhemistes tell vs in good sooth, that it is a true storie, Annot. Math. 2. Sect. 4.

The like fiction they haue of Gregorie Thaumaturgus, who remoued a 27 mountaine to make roome for the foundation of a Church: yet verie soberly auouched by the Rhemistes, Math. 17. Sect. 6.

Such another proper tale: how Christ came in a Pilgrims weed to Gregories 28 ordinarie table of poore men, Rhemist. Heb. 13. Sect. 2. which fiction, that Christ in his humanitie should be seene vpon earth, is contrarie to the Scriptures, which testifie, that The heauens must conteine him til his comming againe, Act. 3. 21. Many such fables went for good paymēt amongst the Papists in times past in the daies of ignorance: but since that by the springing of the Gospell greater light is come into the world: they themselues begin to reiect diuerse of their Legend stories, which were not called in question before.

Bellarmine confesseth▪ that the stories which are reported out of Abdias, 29 & others, vt plurimùm non sunt prorsus indubitatae, for the most part may be doubted of. The stories also of S. George, S. Christopher, and S. Katherin, he iudgeth to be Apocryphall, and worthie of small credite: though hee would haue their persons still kept in memorie, Bellarmine, li. 1. de sanctor. beatitud. 20.

The tale, how thorough the prayers of S. Gregorie, the soule of Traian 30 the Emperour was deliuered out of hell, is reiected by Bellarmine▪ de Purgator. lib. 2. 8.

[Page]Yet our countri-man master Harding is somewhat strait laced, in iustifying all the Legend stories, which were wont to be read in their Churches, and saying that wee belie them, pag. 571. Yet Polidore Uirgil saith, Multorum diuorum vitas recitant, licet parum ad fidem scriptas, They read manie Saints liues, though not written according to the truth: And Lodouicus Viues, Legenda aurea plenissima est impudentissimis mendacijs: Their golden Legend, as they call it, is full of most impudent lies, Consul. Iuell. Defens. Apolog. pag. 571.

Thus much of our aduersaries shamelesse reiecting of truthes, and of their bolde bolstring out of vntruthes, as also of their fables & lies: which things if they shall persist still to auouch, I will say with Bernard: Iustius o [...] loquens talia fustibus tunderetur, quàm rationib. refelleretur: He that speaketh such vaine things, deserueth rather to be beaten with clubbes, than to bee confuted by arguments, Epist. 191. And as Augustine saith: writing against Petilian the Donatist. Quemadmodum, si mihi diceres, quod ego Petilianus sum, non inuenirem, quomodo te refellerem, nisi aut iocantem riderem, aut insanientem dolerem, hoc mihi nunc faciendum esse video: Euen as if thou shouldest say vnto mee, that I am Petilian, I could not tell how to refell thee, but either in laughing at thy folly, or mourning for thy madnesse: So must I be faine to doe nowe, contra Petilian, lib. 2. cap. 38. And so must we be faine to doe, when wee see our aduersaries to passe the boundes of modestie, and to violate the law of reason, in making true false, and false true, in calling white blacke, and blacke white, wee must needes doe one of these two, either to scorne their follie, or to bewaile their blindnesse and ignorance, and hardnesse of heart. And thus haue we the first Piller of Poperie, consisting of rayling, slaunders, forgeries, vntruthes and fables.

The second Piller of Papistrie, consisting of Blasphemies, opinions contrarie to Scripture, Heresies, ridiculous & absurd positions.

[Page]

The first part of Popish blasphemies.

THE Rhemistes do lay great blasphemies to our charge, writing in these words: No heretikes euer liker Antichrist than these in our daies, specially in blasphemies against Gods Church, sacraments, Saints, & all sacred things, Apocal. 1 [...]. Sect. 2. But I trust in God, for all their great words, that they shal neuer proue one blasphemie against vs. No be it knowen vnto them, that wee maintaine no blasphemies: they mistake the matter, they are themselues blasphemers, which do belch out blasphemies against God, & his Church, the Scriptures, and against all holie things. This then must be the issue, whether of vs be these notorious blasphemers, they or wee▪ thus therefore beginneth our plea.

First we will set downe their beadrol of blasphemies, which they haue vttered concerning the Scriptures.

Lodouicus a Canon of Laterane in Rome, pronounced in the late Chapter 1 of Trent: Scriptura est quasi mortuum atramentum, The Scripture is as it were dead Inke.

The Bishop of Poiters in the same Chapter, Scriptura est res inanimis & 2 muta, The Scripture is a dead and dumb thing, Iuell. pag. 521. defens. Apol.

Albertus Pigghius, sunt scripturae muti Iudices, The Scriptures are dumb 3 Iudges, Controu. 3. de Eccles.

Eckius calleth the scriptures, Euangelium nigrum, & theologiam atramentariam, 4 The blacke Gospell, and inken diuinitie.

Pigghius againe saith: they are as a nose of waxe, Nasus Cereus, to be 5 [Page] drawen euerie way, Hierarch. lib. 3. cap. 3.

Hosius speaking of Dauids Psalmes, when it was obiected that Dauid 6 the author therof, was no Bishop, but a temporall Prince: he maketh this heathenish & scornefull answere, Quidni scriberet, scribimus indocti docti (que) poemata passim, No great matter if he writ them: for as Horace saith: wee write ballades euery bodie, both learned and vnlearned, tagg and ragg, Hosius. li. 2. cont. Brentium. Thus he maketh the holy Prophet Dauid but a writer of ballades.

Siluester Prierias contr. Luther. thus writeth: Indulgentiae authoritate 7 scripturae non innotuere nobis, sed authoritate Romanae Ecclesiae, Romanorum (que) Pontificum, quae maior est: Pardons are not knowen to vs by the authoritie of the Scriptures, but by the authoritie of the Church & Bishops of Rome.

Apostoli quaedam scripserunt, non vt scripta illa praeessent fidei, & religioni 8 nostrae, sed potius vt subessent: The Apostles wrote certaine things, not that their writings should be aboue our faith & religion, but rather, that they should be vnder, Albert. Pigghius, Hierarch. lib. 1. cap. 2.

Gratian is not ashamed to say, that the Canons of the Councels are of 9 the same authoritie with the Scriptures, distinct. 20. can. decretales. And Gregorie. 1. epist. 24. saith, he doth reuerence the 4 generall Councels, as the 4 Euangelistes.

Yea, our Rhemists are not ashamed to protest, that whatsoeuer the pastors 10 & Priests do teach in the vnitie of the Church, is the worde of God, 1. Thessal. 2. v. 12. So saith another, Determinatio ecclesiae appellatur Euangelium: The determination of the Church is called the Gospell, Iohannes Maria, Uerractus editus. an. 1561. And Hosius, quod ecclesia docet, expressum Dei verbum est: whatsoeuer the Church teacheth (meaning the Church of Rome) it is the expresse word of God, lib. de express. verb. Dei. p. 97. Thus they make the decrees & ordinances of men, equall to Gods worde, nay aboue it, vt suprà, loc. 8.

It was obiected against certaine good Christians, by D. Benet Chauncellor 11 to Fitziames bishop of London, that vpon a certaine night, they did read certaine Chapters of the Euangelistes in English, containing in them diuers erronious, and damnable opinions & conclusions of heresie, Fox. pag. 804. Here behold, with Papists the Scripture containeth heresie.

Eckius thus said before the Emperour at the citie of Wormes, turning 12 him selfe to Luther: if he may once get this aduantage, to be conuinced by the Scriptures, we shall haue nothing certaine and established in Christendome, Fox. P. 851. Lo, the Scriptures with Papists breedeth vncertaintie of matters.

An. 1553 the Kings Lieuetenant at Lyons vttered these horrible blasphemies 13 vnto Lodouicus Marsacus; martyr: of the 4 Euangelistes, but two were pure, Mathew and Iohn; the other two Marke & Luke were but gathered out of the other. The Epistles of S. Paul, further saith hee, but that [Page] the Doctors of the Church had authorised them, hee would otherwise esteeme them no better than the fables of Aesop: ex Crisp. pantat. Fox. pag. 908. So also said Hermannus a blasphemous Papist, that the Scripture should be of no more credite than Aesops fables, without the approbatiō of the Church: Which his saying is defended by Hosius, lib. 3. de authoritat. scriptur. to be godly spoken.

The said Lieuetenant, to a maiden speaking somewhat of the lawe, vttered 14 these blasphemous words: Cursed be the God of that law, ibid. Fox. pag. Blasph. 908. What more vile blasphemie could any of the diuelish sect of the Manichees haue spued out?

The Bishop of Cauaillon in France, examining certaine Christians of 15 Merindoll, was angrie with them, when they made mention of some demonstrationBlasph. to be made out of the word of God: and in a furie cursed, and gaue him to the diuel that first inuented that meane, Fox. pag. 949. And yet Christ for the trial of truth, biddeth vs search the scriptures, Ioh. 5. No mar uei then, if these fellowes curse men, seeing they spare not Christ himself.

A certaine blinde Popish Doctour reasoning with master Tindall, 16 boldly said, We were better to be without Gods law, than the Popes, pag. 1076. Blasph.

Lodouicus the Prothonotarie, stepped vp in the Councell of Basill, and 17 said, There was no argument to be gathered of the Acts of the Apostles, whose Blasph. examples were more to be maruelled at, than followed, Fox. pag. 678. Lo here a great blasphemie, Scripture is not to be followed.

Andradius thus vnreuerently writeth of the Scriptures, to say no more:18 Neque in ipsis libris, quib sacra mysteria conscripta sunt, quippiam inest diuinitatis, quae nos ad credendum, quae illis continentur, aliqua religione constringat: In those books wherein the holy mysteries are written, there is not one iot of diuinitie, which by any force of religion can tie or binde vs to beleeue what is there contained: in 3. lib. defens. concil. Tridentin: A most impious and vngodly speech: for where is there els any true diuinitie to be found, but in those holie writings?

Cardinall Cusanus, scripturae, saith he, adaptatae sunt ad tempus, & varie intelliguntur, 19 ita vt vno tempore secundum currentem vniuersalem ritum, exponantur: mutato ritu, iterum sententia mutetur: The scriptures are applyed to the time, and may haue sundrie vnderstandings: so that at one time they may be expounded one way, according to the vniuersall currant order of the (Church) and the same rite or order beeing broken, they may haue another meaning, Cusan. ad Bohem. epist. 2. What heretike could haue said more than this, that the scriptures are mutable and changeable?

Our Rhemistes also shew great boldnes, in giuing their rash censures of 20 the holy writers: for these are their words: if the Euangelistes and other writers of holie Scripture, had not vsed all humane diligence to search out the truth of matters, the Holie Ghost would not haue assisted them, Act. 15. Sect. 10. And [Page] yet it is certaine, that S. Paul had the Gospell by reuelation, without the help at all of humane diligence, for he communicated not with flesh and bloud, Galath. 1. v. 16.

Againe, they saie, that S. Paul for feare of missing the line of trueth,21 notwithstanding he had the Holie Ghost, went to conferre with Peter & the rest, Rom. 12. Sect. 1. What is blasphemie, if this be not, to say, that the Apostle, who was perswaded he had the Spirite of God, 1. Corinth. 7. 40. was afeard to misse the line of trueth? how can this be, vnlesse it be imagined, that the Holy ghost was not sufficient to keepe him in the right line of trueth? In deede he went vp to conferre with the Apostles, not to receiue any further direction from them, for they did cōmunicate nothing with him, Galath. 2. 6. but that they might giue testimonie of their consent in doctrine with him, to stop the slaunderous mouthes of false brethren, who reported the contrarie.

And now, to fil vp the measure of their blasphemies, let vs heare, what 22 is credibly reported to haue bene vttered by no small person, but euen one of their late Popes, in the heating of his Cardinals: O quantum nobis profuit fabula ista de Christo, O what aduantage (saith he) hath this fable of Christ brought vs? ex Iuello. defens. Apolog. P. 273. Thus by these few examples, we may see, what blasphemous opinions many of the Papists (for we do not in this case charge them all) do hold concerning the scriptures: Some making humane ordinances equall vnto them in authoritie, some preferring them before scripture: others calling them hereticall bookes, vncertaine, mutable, mute & dumbe Iudges, & not to be followed in all things, with such like blasphemies: and these matters, not to be affirmed only by some of the lay-sort, but by their diuines, yea doctors, yea Bishops, yea, & Cardinals too, and not by one or two singuler men, but by a whole colledge, as the Rhemistes, yea, by the Pope himselfe, as wee haue seene, whom they preferre euen before Councels, & in whose brest, they say, all knowledge is locked vp. Now in the next place we wil collect suchBlasphem. cōcerning the Pope. blasphemies as are common amongst them, concerning the said ghostly father of theirs the Pope of Rome.

The Pope vnder Christ & in steed of Christ is the head of the Church,23 & a man may term him the vicegerent Bridegrome, Hard. pag. 99. If the pope then be the head, then is the Church his bodie: and so in deede Pope Athanasius calleth populos mundi, partes corporis sui, The people of the world the partes or members of his bodie, Iuell. pag. 657. But Paul maketh the Church the bodie only of Christ, Ephes. 4. 12. And as the Church Catholike cannot be the bodie of any other but Christ, so no man can bee the head thereof but Christ.

Another saith, Christus & Papa faciunt▪ vnum consistorium, & excepto peccato, 24 potest papa quasi omnia facere, quaepotest Deus: Christ & the pope make [Page] but one Court or Consistorie, and sin only excepted, the Pope in a maner can do al things that God can do, Pan ormitan. de election. Cap. Licet. Abb.

The Pope hath the heauenly disposition of things, and therefore may 25 alter and change the natures of things by applying the substance of one thing to another, cap. Quando de transl. Episc. tit. 7.

Againe, Papa, nec deus est, nec homo: The Pope is neither God nor man.26 And in another Glose, he is called, dominus deus noster Papa, Our lord god the Pope, Christoph. Marcell. said in the Councell of Laterane, Tu es alter deus interris, Thou art another God vpon earth. And in the late Tridentine chapter, they call the Pope terrenum deum, an earthly God, ex citation. Iuell. pag. 593.

In the late Councell of Laterane, one Simon Begnius B. of Modrusia, thus 27 said to Pope Leo, Ecce venit Leo de tribu Iuda, Radix Dauid: te Leo beatissime Saluatorem expectauimus, Beholde the Lion is come of the tribe of Iuda, the roote of Dauid, O most blessed Leo, we haue looked for thee to be our sauiour, Concil. Lateran. sess. 6. pag. 601.

In the late Chapter of Trent. Cornelius the B▪ of Bitonto said thus, Papa 28 lux venit in mundum, & dilexerunt homines tenebras magis, quàm lucem: the Pope being the light is come into the worlde, and men loued darknesse more than light.

The Pope suffered the Ambassadors of Sicilia to lie prostrate on the 29 ground, and thus to crie out vnto him, Qui tollis peccata mundi, miserere nostri, Thou that takest away the sinnes of the world, haue mercie vpon vs, Paul. Aemilius, li. 7. ex Iuello. What horrible and vnsufferable blasphemies are these, to attribute to the Pope, that which is proper onely to Christ? And how intollerable is the pride of this man of sin, to suffer such things by his flatterers and claw-backes, euer to be giuen vnto him?

That the Pope is the heart of the Church in quickening the same spiritually,30 that he is the wel-spring, from the which floweth all vertue and goodnes, ex epistol. Iohan. Huss. Fox. pag. 628.

That he is able to make newe articles, and abolish the olde, Friers of 31 Antwerp. ex Fox. pag. 929. col. 1.

The Canonistes say, Papa potest dispensare contra ius diuinum, The Pope 32 may dispence against the law of God, 16. q. 1. Quicunque, in glossa.

Papa potest dispensare contra ius naturae, The Pope may dispense against 33 the law of nature, 15. q. 6. authoritate in gloss.

Papa potest dispensare contra Apostolum, distinct. 32. lector. The Pope may 34 dispense against the Apostle.

Papa potest dispensare contranouum Testamentum, the pope may dispense 35 against the new Testament. Papa potect dispensare de omnib praeceptis veteris & noui Testamenti: the pope may dispense with all the precepts both of the old & new Testament, vt citatur à Iuell. pag. 59. defens. apolog.

[Page]That power which Christ had onely in habitu, when he was here vpon 36 earth, the Pope hath now, actu, that is, the vniuersall iurisdiction both of spirituall and temporal things: ex citation. Fox. pag. 791.

Maior honos debetur Papae, quàm angelis, Greater honor is due to the 37 Pope than to Angels, Antoninus.

If Prelates be called and counted of Constantinus for gods, I then being 38 aboue all prelates, seeme by this reason to be aboue all gods, wherefore no maruell, if it be in my power to change time and times, to alter & abrogate lawes, to dispence with all things, yea with the preceptes of Christ, Decretal. de transl. episcop. cap. Quanto.

Lastly, if the Pope do lead innumerable soules by flocks into hell, yet no man must presume to rebuke his faults in this world, dist. 40. ca. si Papa.

Thus haue we the opiniō of the popish Canonists of their high Bishop. He is the light of the world, the Lion of the tribe of Iuda, a God vpon earth, higher than the Angels, able to dispense with the lawe of nature, and the lawe of God: yea, in earth aboue all gods. What horrible and filthie blasphemies are these? Neuer did Antiochus, Nero, or Caligula, or who els commaunded themselues to be worshipped for gods vpon earth, euer arrogate so much vnto themselues. What neede wee nowe looke further for Antichrist? He doth euidently reueale him selfe: for heere we haue the aduersarie, that exalteth himselfe against all that is called God, and that sitteth in the temple of God, shewing himselfe that he is God, as S. Paul prophesieth of him, 2. Thessal. 2. 4. Let vs see further, what other blasphemies we can finde amongst them?

That the virgine Marie was conceiued without originall sinne, contrarie 39 to S. Paul, who saith, that God hath concluded al vnder sin, Rom. 11 32. Rom. 3. 23. all haue sinned: that shee hath no neede of remission of sinnes: that she was not iustified by Christ, being iust from her beginning: neither that shee gaue God thankes for expiation of her sinnes, or praied at any time for remission of her sinnes: Franciscan friers, Fox. P. 801. These grieuous blasphemies are confuted by the virgine Maries owne mouth: My soule reioyceth in God my Sauiour: Christ therefore was her sauiour: who was so called in no other sense, but because he should saue his people from their sinnes, Math. 1.

Cardinal Caietanus disputing against Luther, affirmed that saith was not 40 necessarie to him that receiueth the Sacrament. Fox. P. 845. A blasphemous vntruth, contrarie to scripture: For without faith it is impossible to please God. Hebr. 11. 6. Without the which no seruice of ours can be accepted before him.

That wee need not now to go to Iesus Christ, to haue him an intercessor,41 but to God alone, setting Iesus Christ apart, and so ought we verilie to beleeue, affirmed by D. Benet maister of the Sorbonistes, disputing with [Page] Frauncis Rebezies Martyr, ex Crispin. lib. 6. Fox 921.

In the towne of Perth in Scotland, Fryer Spense in his sermon affirmed,42 that prayer made to Saintes was so necessarie, that without it, there could bee no hope of saluation to man, ex regist. Scotiae. Fox pag. 1267. Thus Christ, we see, is displaced, and thrust out of dores, as whose mediation is not necessarie, and the idolatrous inuocation of Saints brought in insteed thereof.

That there are some men in this life so iust, that they need no repentance,43 affirmed by the Rhemistes, Luk. 15. sect. 1. for so they expound that place, ver. 7. of men that continue iust and godly, and are not penitent for their sinnes.

An other calleth marriage a prophanation of holy orders. Greg. Martin. 44 discouer. cap 15. sect. 11. Contrarie to the Apostle, who saith, that marriage is honourable amongst all men, Heb. 13.

Our heartes and inward repentance are open to the Angels and other 45 celestiall spirites in heauen, Rhemist. Luk. 15. sect. 2. And thus they blasphemouslie rob God of his honour, in attributing that to creatures, which is peculiar to his Maiestie: namely to bee a searcher and knower of our hearts, 1. King. 8. 39.

That wee may beleeue in Saintes, and that it is true of them, as saint 46 Paul sayth, How can they call on him, on whome they haue not beleeued? Rom. 10. 14. So we cannot pray to any Saint in heauen, vnlesse we beleeue, and trust that they can helpe vs, Rhemist. Rom. 10. sect. 4. A blasphemie contrarie to Scripture, which sayth: yee beleeue in God, beleeue also in me, Iohn 14. 1. God onely and his Christ is to be beleeued vpon.

That wee neede not maruell, if the image of our Ladie and the like do 47 stranger and greater miracles, then those which Christ himselfe did, Rhemist. Iohn 14. sect. 3. A monstrous blasphemie, that images worke stranger miracles then Christ himselfe.

Catharinus a great papist sayth, that the commandement in the lawagainst 48 Images, was but temporall, and to continue but till the establishing of the New testament, ex Bellarm. de imaginib. sanctor. lib. 2. cap. 7.

That there is a religious worshippe properly due vnto Images, yea as 49 they are considered in themselues, Et non solum vt vicem gerunt exemplaris, And not onely, as they represent an other thing. Bellarm. de imaginib. sanctor. lib. 2. cap. 21. Lo then by these popish doctrine, Images are to bee worshipped with diuine and religious worship, which the Angels themselues refuse, and is onely due vnto God. Reuelat. 22. 9.

That euery popish priest is after the order of Melchisedech, and that 50 the proper acte of Christes priest-hood, consisteth in the perpetuall offering of his bodie and blood in the Church: Rhemist. Heb. 7. sect. 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech, [Page] but after the order of Aaron: Heskius lib. 1. cap. 13. What intollerable blasphemie is this, to affirme that euery vile massing priest is after the order of Melchisedech, and to denie that Christ vpon the crosse, was in that act a priest of Melchisedechs order? And thus shall euery one of their shauelings be more properly a priest, then Christ.

In the idolatrous seruice of their Masse, they vtter blasphemies in 52 heapes: Wee beseech thee (sayth the priest) receyue this oblation, and yet they affirme, that it is the verie bodie and bloode of Christ: here then the priest is made a mediator for Christ. And agayne, Commaunde thou these to be brought by the handes of the holy Angel into heauen. But if it be the bodie of Christ, what neede it bee carried by an Angel? Let the Priest bow him selfe to the host, saying, I worship thee, I glorifie thee. Loe here they worship a peece of bread: In canon. Missae. And to conclude, they doubt not to say, that sacerdos est creator creatoris sui: That the priest doth make his maker, Iewelrespons. ad articul. p. 615.

It is not a sufficient satisfaction to beleeue that Christ hath abundantly 53 satisfied for vs, but God also must bee satisfied for our sins by the punishment of our selues. Concil. Tridentin. sess. 14. can. 13. A blasphemous assertion, that Christes satisfaction is not sufficient for vs.

Men can not bee saued, though they bee predestinate, vnlesse they 54 keepe Gods commandementes, Rhemist. Act. 27. sect. 3. By this speech, they seeme to insinuate, that a man predestinate of God, may misse of saluation: which is a blasphemous thought, for Gods eternall decree chaungeth not.

The Rhemistes alleadg this saying of Hierome, They follow the lambe, whither 55 soeuer he goeth, if the lambe be in euery place, then they that bee with the lambe, must be euerie where, you see, say they, how that blessed father refuted the Caluinistes before they were borne: Rhemist. Apocalyps. 6. sect. 1. Are not now the papistes I pray you become vibiquitaries them selues? nay worse then vbiquitaries, enclyning to the opinion of the omnipresence, not onely of the humanity of Christ, but euen of the saintes: which is a great blasphemie.

That confidence and assurance, that faithfull men haue of their saluation,56 they call a faithlesse persuasion, a most damnable, false illusion and presumption Rhemist. Rom. 8. sect. 9. A fond speciall faith and fiction. Rom. 4. sect. 9. yea they most wickedly say, that it is not fides Apostolorum, but fides demoniorum, not the faith of the Apostles, but the faith of Deuils. 1. Corinth. 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures: as where Saint Paul sayth, I am persuaded, or I am sure, that neyther death nor life, &c. shall bee able to remoue vs from the loue of God, Rom. 8. ver. 38. 39. And S. Peter, That wee should make our election and calling sure. 2. Pet. 1. 10.

[Page]A dead faith is a true faith, and the same which is called the catholike 57 faith, and in substance al one with that faith that iustifieth, Rhemist. Iames. 2. sect. 11. So by this reason, the faith of deuils and iustifying faith shal be all one in substance, for that dead faith, as the apostle sheweth, the deuils them selues may haue, for they beleeue and tremble. Iames. 2. 19.

The certaintie of remission of sinnes with a sure confidence and trust in 58 Christ, may be found euen amongest schismatikes, heretikes and wicked men. Coun. Trident. sess. 6. cap. 9. It appeareth by this, that they vnderstand not, what this sure trust and confidence meaneth, when so vnaduisedlie and grossely they affirme it to be found amongest wicked men. None can be affured of remission of finnes, but there followeth peace of conscience with God: And this peace none can haue but they which are iustified by faith, Rom. 5. 1. and none are so iustified but the righteous and faithfull.

That the decree & sentence which was pronounced by the high priests 59 & scribes against Christ, was iust and right. Hosius cont. Brentiū. lib. 2. And that it might & was truely pronouncod by Caiphas, that Christ was worthie of death: And thus wickedlie they take part with Annas and Caiphas against Christ. Some other papistes say, that they erred not in the sentence giuen against Christ: for he was in deede guiltie of death, hauing taken our sinnes vpon him, but the error was in the manner of their proceeding, which was done tumultuonsly and by suborning of false witnesses: And this (saith Bellarmin their great doctor) is Probabilis sentētia, a very probable opiniō, de concilior. authoritat. lib. 2. pag. 8. Yea they speake yet more plainly: Iudaei mortaliter peccassent, nisi Christum crucifixissent: the Iewes had sinned mortally, if they had not crucified Christ. distinct. 13. Itē, in margine.

An other saith: Petrus non fidē Christi, sed Christum salua fide negauit: Peter 60 denied not the faith of Christ, but his faith saued, hee denied but onely Christ. Copus. dialog. 1. pag. 51. Is not here good popish diuinity, that Christ may be denied, without deniall of the faith?

The Rhemistes affirme, that Christ did penance by fasting, solitarines,61 and conuersing with beastes. Mark. [...] sect. 6. This is great blasphemie, for Christ was free from sinne, & therefore needed no repentance.

That Lazarus and Abraham were both in hell, and not in the kingdome 62 of heauen before Christ. Rhemist. Luk. 16. sect. 1. A blaspemie contrarie to scripture, which saith, that the rich man onely was in hell. ver. 23. and not that Lazarus was in hell.6 [...]

They deny that Christ is [...], that is, God of himselfe. Rhemist. Iohn. 10. sect. 3. Whereas the scripture speaketh plainely, that, as the father hath life in himselfe, so likewise hath he giuen to the sonne, to haue life in himselfe. Iohn. 5. 26. what is it to haue life in himself, but to be God in himselfe?

The sufferings & passions of the Saintes, dedicated and sanctified in the 64 blood of Christ, haue a forcible satisfactiō for the Church & the particular [Page] [...] [Page] [...] [Page] members thereof: and are the accomplishment of the wantes of Christes passions. Rhemist. Coloss. 1. sect. 4. An horrible blasphemy against the merite & satisfaction of Christes death, as though it were not sufficient in it selfe to satisfie for al his members, but his wantes must be supplied by the satisfaction of others, contrarie to the scripture, which saith: that Christ by him selfe hath purged our sinnes. Heb. 1. 3. therefore not by any other, but sufficiently in his owne person.

Bellarmine saith, Non dubitantur multi esse fideles, qui nondum iustificati 65 nec redempti sunt: It is not to be doubted, but that there are many faithfull men, which are not yet iustified or redeemed: de Miss. lib. 2. cap. 22. resp. ad 4. obiect. yea he saith most blasphemously: Hominem cum vera fide damnari: That a man hauing a true faith, may for al that be condemned: De baptism. lib. 1. cap. 14. Great blasphemies contrarie to scripture, being iustified by faith (saith S. Paul) we are at peace with God. Rom. 5. 1. And we are saued by faith. Ephes. 2. 10. If then faith bringeth peace of conscience and saluation, how then is it possible that with this faith men notwithstanding should be condemned?

That we are not formaliter, that is formallie iustified by the righteousnes 66 of Christ. Bellarm. lib. 1. de baptis. cap. 21. resp. ad argum. 4. yet S. Paul saith, that Christ is our wisedome & righteousnes. 1. Cor. 1. 30. his righteousnes, is our righteousnes, what is this else but the verie forme, substance and matter of our righteousnes?

And againe saith he, sacrificium crucis non efficienter iustificat: Christes 67 sacrifice vpon the crosse, doth not iustifie as an efficient cause. de Miss. lib. 2. cap. 4. Thus Christes death is neither formal nor efficient cause of our iustification with papistes. I pray you then what is it? But the Apostle, I am sure saith otherwise: That Christ hath recōciled vs in the body of his flesh: Col. 1. 21. 22. he then that reconcileth, ransometh or redeemeth vs, what is he else but an agent efficient, & working cause of our redemption & reconciliation?

Bellarmine also saith: Accedente dei gratia vere possumus aliquo modo ex proprijs, 68 & ad aequalitatem, ac per hoo iuste & ex condigno satisfacere: By the grace of God, we may make satisfaction truely in some sorte, of our owne, and to a full equalitie, yea iustly and condignly, de poenitent. lib. 4. cap. 7. A most horrible blasphemie, that man may satisfie God by his owne proper workes, fully, according to the exact rule of iustice, Iob saith contrary, That man can not aunswere God one thing of a thousand. Iob 9. 3. Neither is this blasphemie much qualified, by saying, that wee may satisfie by grace: For these two, Gods grace, and our satisfactorie workes cannot stand together, as S. Paul sheweth: If it be of grace, it is no more of workes, for then grace were no more grace: but if it be of workes, it is no more of grace, for then worke were no more worke. Rom. 11. 6. Our saluation then can not be of grace and workes together, for the [Page] one excludeth the other. And I pray you to what purpose died Christ, if men receiue grace so fully to satiefie for them selues? If righteousnes be by the lawe (saith the Apostle) Christ died without cause, Galath. 2. 21. And euē this righteousnes of the Law was also of the grace & gift of God, for the Lawe is holy, iust and good, Rom. 7. 12. And euerie good gift is of God, Iam. 1. 17. Wherefore to say, that a man by working well euen of the grace and the gift of God, is iustified, is to make the death of Christ needelesse and in vaine. What greater blasphemie then, can be vttered by any heretikes in the world, then this?

Now in the last place commeth in wicked blasphemous frier Tecell, the 69 Popes pardoner: who made his proclamations openly in the Churches to the people in this sort, Although a man had laine with our Ladie the mother of Christ, and had begotten her with childe, yet were he able by the Popes power to pardon the fault. Sleidan. lib. 13.

Vnto these blasphemies afore rehearsed, we may adioyne such like popish stuffe, out of their Ladie Psalter, which was compiled by no small person among them, but euen by that Seraphicall doctor of theirs Bonauenture a Cardinall of Rome, who liued Ann. 1170. and was Canonized for a Saint, by Pope Sixtus, the 4. ann. 1482. In this blasphemous Psalter, such psalmes as the prophet Dauid endited to the honor of God, are applied by the foresaid Doctor to the praise of his Ladie. And therefore he in diuerse psalmes in steed of the name of the Lord, hath put in the name of our Ladie. Some fewe examples it shall not be amisse to see.

Psal. 4. Benedicta sis domina in aeternum, & maiestas tua in seculum, glorificate 70 eam omnes gentes: Blessed be thou o Ladie for euer, and thy maiestie for euer and euer, glorifie her all nations of the earth.

7 Domina mea in te speraui, de inimicis meis libera medomina: O my Ladie 71 in thee do I put my trust, deliuer me from mine enemies o Ladie.

11 Misericordia illius nostrorum aufer at multitudinem peccatorum: Her 72 mercie take from vs, the multitude of our sinnes.

13 Vs (que)quo domina obliuis [...]eris me, & non liberas me in die tribulationis? How 73 lōg dost thou forget meo Lady, & dost not deliuer me in the day of trouble?

25 Ad te domina leuau [...] animam, non praeualeant aduersum me laquei mortis, 74 ductrix mea esto ad patriam: To thee o Ladie, doe I life vp my soule, let not the snares of death preuaile against me, be thou my guide vnto my heauenlie countrie.

26 Iudica me domina: Iudge me o Ladie.75

31 In te domina sperdui, non confundar in aeternum: in manus tuas domina 76 commendo spiritum meum. In thee o Ladie doe I put my trust, let me not be confounded for euer: into thy handes (o Lady) I commend my spirite.

91 Qui habitat in ad [...]utorio matris dei, in protectione ipsius commorabitur: 77 Who soe dwelleth in the helpe of the mother of God, shall [Page] dwell in the shadow of her protection.

110 Dominus dixit dominae nostrae, Sede mater mea a dextris meis: The 78 Lord said to our Ladie, Sit here my mother on my right hand.

119 Miserationib. tuis plena est terra: The whole earth is full of thy 79 mercies.

127 Nisi domina aedific [...]uerit domum cordis nostri, non permanebit aedificium 80 eius: Except our Ladie shall builde the house of our heart, the building thereof shall not continue.

Exulta totum genus humanum, quia talem dedit mediatricem Dominus Deus 81 tuus: Reioice, o all mankind, because the Lord thy God hath giuen vnto thee such a mediatrix.

Obenedicta, in manib. tuis reposita est nostra salus: O thou blessed, in thy 82 handes is laid vp our saluation.

In nomine tuo omne genu flectatur coelestium, &c. In thy name let euerie 83 knee bend, in heauen, in earth, and hell.

Quemadmodum infans sine nutrice non potest viuere, ita nec sine domina nostra 84 posses habere salutem: Like as the infant can not liue without a nurse, so neither canst thou haue saluation without our Ladie.

Many such like blasphemies are contained in that Idolatrous and blasphemous psalter: for what greater blasphemie can there be, then to ascribe vnto a creature the titles, and honor due & proper vnto God onely? As that she is our mediatrix, taketh away our sins, edifieth our heartes, filleth al the earth with her mercies, sitteth at the right hand of God, that wee are to trust in her, that she is to be glorified, and all thinges to bowe the knee vnto her: How farre are they nowe from making a God of their Ladie? And thus they doe most presumptuously rob God of his honor, who will not giue his glorie to another.

Great store of such like blasphemies are euery where to be founde in popish treatises: my purpose is not to bring them al into the readers view, it were too long a peece of worke, and I thinke, needelesse: neither doe I in this booke promise or professe so much: but my intendment is onely in euerie place to giue the Christian Reader a taste, of the bitter and sower fruites of poperie. By this blacke, beadrol of blasphemies here rehearsed, it is no hard matter to gesse, of what spirite they are, from whom they proceede, and what manner of religion that is, which is fraught with such stuffe. No man (saith S. Paul) speaking by the spirit of God calleth Iesus execrable. 1. Corinth. 12. 3. If they therefore had the spirite of God, as they boast, they would not in such sort as they do, with such vile termes depraue the holy scriptures: nor so extenuate the precious death of Christ, adding other helpes, and supplies thereunto, nor so defile that onely propitiatorie sacrifice, which was once offered vpon the crosse, by foisting an other in the place thereof, namely that abominable Idoll of the masse, [Page] which they most blasphemously affirme to be the proper acte of Christes priesthood, yea more proper, then the offring vp of him self vpō the crosse. Doe not these grieuous blasphemies now, which they vtter, rebound vpō Christ, and tend to his dishonor? What then is this else, but to call Iesus execrable? Goe to then ye papistes: I wil say vnto you, as Augustine sometime requited Iulian the pelagian heretike: Nunc ergo, ne tui stomac hi follis indigesta maledictorum cruditate rumpatur, in hunc euome, si audes, calū niosas tuas vanitates, cont. Iulian. lib. 2. Now therefore, lest this filthie windbagge of thy stomacke should burst with the rawe & vndigested humor of such wicked speech, empty now thy stomacke, & vomite thy deceitful and peruerse vanities vpon him if thou dare. Ifye will not cease thus to cast vp & bewray your blasphemous thoughtes, know yee, that ye blaspheme not man, but ye haue opened your mouth against Iesus himselfe. And let this suffice for this part.

Popish assertions flat contrarie to scripture.

THe Rhemistes reprooue Caluine, for affirming, Christian 1 mens children to be holy from their mothers wombe. Annot. Rom. 5. sect. 8. Whereas notwithstanding the Apostle himselfe calleth them holy. 1. Corinth. 7. vers. 14. Not, that they are not guiltie of originall sinne, but because they are comprised in Gods couenant, and haue right to be baptized.

Nothing done by concupiscence without the consent of wil, can make 2 a man guiltie before God, neither can the motions of the fleshe in a iust man any whit defile the operations of the spirite, but make them often more meritorious, Rhemist, Rom. 7. sect. 9. flat opposite to S. Paul. I doe not the good thing, which I would, but the euil, which I would not, that doe I, Rom. 7. vers. 9. And in the 17. verse. Now then, it is no more I that doe it, but sinne that dwelleth in me. Here S. Paul calleth the motions or desire of the flesh, yea without consent of his wil, euill, and giueth it the name of sinne. How then doth not that, which is euill and sinfull, make vs guiltie before God, and defile the operations of the spirite?

Christians in their liues must seeke the streight way, but in religion the 3 auncient common way, Rhemist. Luk. 13. 3. A corrupt glosse contrarie to scripture, for it is the streight way that leadeth to life, whether in life or religion: the broade common way leadeth to destruction. Math. 7. 13.

That Iohns baptisme had not any spiritual grace, Rhemist. Iohn. 3. sect. 2.4 [Page] [...] [Page] [...] [Page] But the scripture testifieth that it had remission of sinnes ioyned vnto it. Mat. 3. 4. which is a spirituall grace.

That S. Paule was to be consecrated, ordered, and admitted by men.5 Rhemist. Act. 13. sect. 4. S. Faule witnesseth of himselfe the contrary, Paul an Apostle, not of men, neither by men, but (immediately) by Iesus Christ Galath. 1. 1. and verse 16. he saith, he did not immediately (being now called and appointed of Christ) communicate with flesh and bloode.

Faith, which iustifieth, is not the efficient, or instrumental cause of saluation.6 Rhemist. Galath. 6. sect. 4. But the contrarie is proued out of scripture, 2. Corinth. 5. 7. We walke by faith, and not by sight. As the eie then is the instrument, whereby wee behold thinges present, so is faith the organon or instrument of the soule, whereby we apprehend thinges absent and inuisible. That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued, through faith, and that not of your selues, for it is the gift of God: and not of workes. What else can be the meaning of this place, but that we are saued by grace, apprehended by faith? So that grace is the efficient cause, faith the instrumental: And least that any man should say, that faith saueth vs, as other vertues wrought in vs by grace, not by an apprehension of grace, but as a meritorious cause, as the Rhemistes affirme: the Apostle addeth, that faith is the gift of God, and therefore meriteth not: and he excludeth workes, euen workes of grace, ordained for vs to walke in, from beeing any cause of Iustification before God. And so faith also is excluded as it is an act or worke of the vnderstanding onely, and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof.

Whereas the Apostle saith, the gift of God is eternall life, Rom. 6. 23. 7 The Rhemists take vpon them to correct the Apostles wordes saying, thus: The sequele of speech required, that as he said, Death or damnation is the stipend of sinne, so life euerlasting is the stipend of iustice, and so it is. Rhemist. Rom. 6. sect. 8. What can be more contrarie to the Apostle then this? Life euerlasting, saith he, is the gift of God: Nay, say they, it is as properlie the stipend of righteousnes, as damnation is the stipend of sinne: but the Apostles declination from that sequele sheweth the contrarie.

Christes paines were of no account of their owne nature compared with 8 his glory. Rhemist. Rom. 8. sect. 5. A monsterous blasphemie, and contrarie to scripture, for if there were no comparison betweene Christes sufferinges and the glorie, which he hath purchased for vs by them, then his sufferinges were no satisfaction to Gods Iustice: Wherefore his passion being the passion of the sonne of God, was both a full satisfaction and a worthie desart of that glorie, which hee hath obtained for vs: Thou art worthie to take the booke and to open the seales thereof, because [Page] thou was killed, Reuelat. 5. sect. 9. Christ therefore in respect of his passion did fully deserue all that glorie, which hee hath obtayned for vs: but there is no desert, where there is not a proportion betweene the labour and the reward: yet wee affirme not, that Christ merited for him selfe, for his owne glorification was due vnto him, before the worlde was. Iohn 17. 5.

That our afflictions are meritorious of heauen, Rom. 8. 18. Saint Paul 9 sayth cleane contrary, that the afflictions of this time, are not worthy of the glory which shall be reuealed, ibid.

They deny, that the Iewes did receiue the trueth or substance of Christ 10 in their sacramentes, as we doe in ours, or that they and wee do eate and drinke of the selfesame meate and drinke, Rhemist. 1. Corinth. 10. sect. 2. and yet the Apostle saith plainely, That they did all eate the same spirituall meate, and all drinke the same spirituall drinke, for they dranke of the spirituall rocke which followed them, & the rocke was Christ. ibid. Doth not the Apostle now say here, that they did drinke the same spirituall drinke with vs? for Christ was their spirituall drinke, and so is he ours.

That where the Apostle sayth: This is not to eate the Lords supper. 1. Corinth. 11 11. 20. Hee meaneth not the Sacrament, which Christ instituted at supper, but the feastes of loue which were vsed in the primitiue Church: Rhemist. ibid.

And yet it is most manifest by the circumstance of the place, that S. Paul reprooueth them for the abuses in the Lords supper, and therefore putteth them in minde of the institution of Christ, verse 23. which had beene a matter impertinent, if hee in so saying (the Lords supper) had not meant the Sacrament.

That the force and efficacie of common prayer dependeth not vppon the peoples 12 vnderstanding, hearing or knowledge: and that the infant, idiote, and vnlearned man taketh no lesse fruite of diuine office, than any other, Rhemist. 14. sect. 10. And therefore it is not repugnant to saint Paul to pray in the latine (that is an vnknowen) tongue, ibid. sect. 15. Yet in trueth, S. Paul flatly condemneth the vsing of an vnknowen tongue, in publike prayers, and thankesgiuing: Hee, that occupieth the roome of the vnlearned, can not say Amen, at thy giuing of thankes, seeing hee knoweth not what thou saiest, for thou verilie giuest thankes well, but the other is not edified: And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding, that I might instruct others, then ten thousand words in a strange tongue. What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church?

That man hath a proper freedome and motion in his thoughtes, & doings,13 and all is not to be referred vnto God▪ 1. Corinth. 3. sect. 2▪ Rhemist. [Page] [...] [Page] [...] [Page] that man was neuer without free will, but it is made onely more free by grace, Rhemist. Iohn 8. sect. 2. That the Gentiles doe beleeue by their free will, Act. 13. 2. All this is flat opposite to scripture, Which saith, wee are not able to thinke a good thought of our selues, 2. Corinth. 3. 5. And that God worketh in vs both the will and the deed: Philipp. 2. 13.

That wee are not formally made iust by the righteousnesse of Christ 14 imputed vnto vs, but by a iustice inherent and resiant in vs. Concil. Trident. sess. 6. can. 10. Rhemist. Rom. 2. sect. 4. yea they condemne it as hereticall to say, that a man hath no iustice of his owne (to be iustifyed by) but the iustice onely of Christ, Rhemist. Philip. 3. sect. 3. And yet S. Paul sayth thus in plaine termes, That I might be found in him, not hauing mine owne righteousnesse, which is of the lawe, but that, which is through the faith of Christ, euen the righteousnes, which is of God through faith. Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse, and cleaueth onely to the imputatiue iustice of Christ, to bee iustified by: though wee denie not an inherent righteousnesse in the faithfull, but imperfect, not a meanes of their iustification before God, but the fruites thereof: and is no other, but that which we call Sanctification.

They doe set vp Idols or images to bee adored, and attribute vnto them 15 religious worship, contrarie to the scripture: Children keepe your selues from Idols, 1. Iohn. 5. 4. They doe vsually answere, that the Apostle speaketh of heathenish Idolles, not of theirs, which are Images, not Idols. Answ. The scripture indifferētly vseth both the greeke word [...] which is translated simulachrum, an Idoll, & the other word [...] Imago, an image, Rom. 1. 23. So that both Idolles and Images, are by the Scripture condemned.

The Apostle sayth, that Christ hath appeared but once to put away 16 sinne by the sacrifice of himselfe. Hebr 9. 26. and that hee hath but offered one sacrifice for sinnes, 10. 12. Yet they doubt not to say, that Christ is dayly offered in sacrifice, in their Masse: contrarie to the scripture, which sayth, Hee neede not to offer himselfe often. Heb. 9. 25.

That all sinnes whatsoeuer may bee remitted by penance, euen apostasie,17 and wilfull forsaking of the trueth, Rhemist. Heb. 10. sect. 11. And yet our Sauiour Christ sayth, that blasphemie against the holy Ghost shallMat. 12 32 neuer be forgiuen.

S. Iohn sayth, hereby shall yee knowe the spirite of God: euery spirite, that confesseth, 18 that Iesus Christ is come in the flesh, is of God: 1. Iohn 4. 2. Here the Apostle giueth a generall note for all times, to discerne false doctrine by: But the Rhemistes contrariwise affirme: That this marke will not serue for all times, nor in case of other false doctrines, but that it was then a necessarie note, Rhemist. in hunc locum.

That it is possible to keepe the law and commandementes of God in 19 [Page] this life, Rhemist. Rom. 8 sect. 4. But our Sauiour teacheth vs to say, wee are vnprofitable seruantes, when we haue done all that is commaunded vs. Luke, 17. 10.

They minister the Sacrament onely in one kinde to the people, wherein 20 their practise impugneth the institution of Christ, who gaue both bread and wine at his last supper: And saint Paul also rehearsing the institution, sayth, 1. Corinth. 11. 25. After the same manner also he tooke the cuppe: Where it is to bee noted, that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people, prescribing an vniforme order for them all in receyuing the Lords supper.

That there remayneth in the children of God an awe and feare of God,21 and his iudgementes, with mistrust and feare of hell and damnation, Rhemist. 1. Iohn 4. sect. 6. But the Apostle saith, There is no feare in loue, but perfect loue thrusteth out feare, and maketh vs to haue confidence in the day of iudgement. 1. Iohn 4. ver. 17. 18. Where loue is then, there remayneth no hellish feare: where confidence is, there can be no mistrust, but such a feare as is ioyned with loue and hope.

That it is not vnlawfull by Moses law, for the vncle or Auntes husband 22 to marrie his niece. Bellarm. de matrim. cap. 27. Yet it is by name prohibited that the Nephew should marrie his Aunt, the sister of his father or of his mother, Leuit. 18. 12. 13. The like reason is of both.

The Scripture saith, that Christ is the rocke, 1. Corinth. 10. 4. and that 23 there can be no other foundation of the Church but Iesus Christ, 1. Corinth. 3. 11. yet they say, that Peter is the rocke, and that Christ founded and built his Church vpon Peter, Rhemist. Math. 16. sect. 8.

The scripture sayth, that of the day and houre of Christes comming to iudgement, no man knoweth, neither the Angels of heauen, nor the Son of man, as he is man, Mark. 13. 32. But the papistes are bolde to assigne the verie day of his comming, iust 45. daies after the death of their Antichrist, who shall raigne, as they imagine, 3 yeares and a halfe before the comming of Christ, Bellarm. de Rom. pontific. lib. 3. cap. 9. And thus blasphemously they take vpon them to know more then either the Angels know, or Christ himselfe as he is man.

The scripture saith, when we haue done all that is commanded vs, wee 25 haue done but that which was our duetie to doe. Luke 17. 10. Yet Bellarmine cleane contrary, and that most blasphemouslie affirmeth: Possumus facere plusquam debemus, si consideremus legem nobis a deo impositam, & proinde possumus facere plus, quàm reuera facere teneamur, lib. 2. de Monachis cap. 13. Wee may, or are able to do more then we ought, if wee consider the lawe imposed vpon vs from God, and therefore we may do more then indeede wee are bound to doe: A great blasphemie ioyned with a notorious vntruth.

[Page]They denie that the sacramentes are seales of the promises of God,26 Bellarm. de sacram. lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision, which was a sacrament of the lawe, the seale of the righteousnes of faith: Rom. 4. 11.

Whereas Christ in the institution of the sacrament, said, after the giuing 27 of the bread, onely, Take ye, eate ye, but after he had giuen the cup, he said, Drinke ye all of this, Math. 26. 26. 27: They nothing doubt to affirme, but that Christ said as well, after the deliuering of the bread, Eate ye all of this: which they haue (say they) by Apostolike tradition: as he said, after the cup deliuered, Drinke ye all of this. And contrariwise they also affirme, that Christ said onely once, Hoc facite, do this, and that was after he had giuen the bread: whereas S. Paul notwithstanding rehearsing the institution of Christ, doth twise repeate these wordes, Hoc facite, both after the bread, and after the cup, as hauing bene twise vsed of Christ in the institution. 1. Corinth. 1 [...]. 24. 25. Bellarm. de sacram. Eucharist. lib. 4. cap. 25. And thus they will make Christ to speake that, which the scripture saith not he spake, only following blind tradition: & they wil denie Christ to haue vttered that which the Apostle notwithstāding witnesseth, was spoken by him.

That all Christians are not priestes alike before God, but some more 28 properly priestes then other: Rhemist. Apocal. 1. sect. 5. Whereas the scripture speaketh indifferently of all the faithfull: He hath made vs Kinges and priestes to God his Father, Apocal. 1. 6. For although there be a difference of orders amongest men, some are teachers, some to be taught, some pastors, some sheepe: yet this word [...] sacrificers or priests, is indifferently giuē to al Christians, & in this sense, none before God are more properlie priestes, then others, but all alike, & Christ Iesus an high priest for vs all.

In the Idolatrous sacrifice of the Masse, they affirme and practise many 29 thinges contrarie to scripture, 1. The scripture maketh this notable difference betweene the priestes of the lawe, and of the gospell, that among them there were many, because they were forbidden by death to endure: but Christ because he dieth not, but liueth euer, hath an vnchaungeable priesthoode: Heb. 7. 23. 24. Yet the papistes affirme that all their massing priestes are of Melchisedeckes order: and so contrary to the scriptures, they bring in a multitude of priests into the Gospel, as there was in the law.

2 The scripture saith, Where the remission of these thinges is, there is no more 30 offering for sin: Heb. 10. 18. But they teach, that their Masse is a sacrifice propitiatorie both for the quicke and the dead: as though remission of sinnes were not already obtained by the oblation of Christ.

3. Also the scripture saith, Without shedding of blood is no remission.31 Heb. 9. 22. how then can their sacrifice giue remissiō of sins, as they affirme, where there is no effusion or shedding of blood? for they cal it the vnbloody sacrifice▪ Bellarm. de miss. lib. 1. cap. 25.

[Page]Their doctrine and superstitious vse of priuate masses, where the priest 32 receyueth alone, the people onely gazing and looking vpon him, neither eating, nor drinking; is altogether repugnant to the vsage and doctrine of the Apostles: as Saint Paul witnesseth: Wee that are many are one bread, and one bodie, in as much as wee are all partakers of one bread▪ 1. Corinth. 11. 17. There ought to bee therefore many at the communion, which are made partakers of one bread.

They affirme that it is a necessarie thing to receyue the communion fasting:33 Bellarm. de miss. lib. 2. cap. 14. But the Apostle seeth no such necessitie in it, giuing libertie vnto those, that can not endure to fast, to eate at home before. 1. Cor. 11. 34. yet abstinence for them that are able, is conuenient.

That it is lawful for the parties married to be dismissed each from other,34 for diuerse causes beside fornication, as for heresie, for auoiding of offence, for the vow of continencie, Bellarm. de matrim. lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary, Whosoeuer doth put away his wife, except it be for fornication, causeth her to commit adultery. Math. 5. 32.

That the coupling in marriage, of a faithfull partie with an infidel, is 35 not onely, illicitum, but irritum, is not onely vnlawfull to be made, but being made is voide, Bellarm. de matrim. lib. 1. cap. 23. S. Paul teacheth the contrarie, The woman, that hath to her husband an infidel, if he consent to dwell with her, let her not put him away. 1. Corinth. 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie, if there be no other cause, actually void. Though we grant & acknowledge also with S. Paul, that it is not lawful for the faithful to match in marriage with an infidel. 2. Cor. 6. 14.

That it is not against the law of nature, for a man to marry his brothers 36 wife, neither that it is simplie prohibited in the law of Moses, but that in some cases it may be dispensed withal, Caietan. & Bellar. Bellar. de matrim. lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe, openly reproued Herod, saying, It is not lawfull for thee to haue thy brothers wife, Math. 14. Mar. 6. It is a generall reproofe, without any exception or limitation at al.

That we are not iustified onely by faith: yea they say that workes are 37 more principal then faith in the matter of iustification, Rhemist. Iam. 2. sect. 7. Flat contrary to the doctrine of the Apostle: Therefore we hould that a mā is iustified by faith, without the workes of the law. Rom. 3. 28. Workes are so far from being more principall then faith, that they haue not to doe at all, in the matter of iustification, before God.

That some sinnes are veniall & pardonable of their owne nature, & not 38 worthy of damnation. Rhemist. Rom. 1. sect. 11. Whereas the Apostle sayth, that the stipend of sinne is death, speaking generally of all sinne, Rom. 6. 23. yet both great & small sinnes are not onely pardonable, but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent, and study to amend.

[Page]The law by Christ, say they, is Ministratio vitae effecta, is made the ministration 39 of life. Andrad. lib. 5. And they call it verbum fidei, the word of faith. Trident. Concil. sess. 6. cap. 7. But S. Paule calleth it a killing letter & ministerie of condēnation. 2. Corinth. 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ, Galath. 3. 24. And he saith flatly, that the law is not of faith. Galath. 3. 12. How then dare they call it the worde of faith? vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning.

But it were too long to rehe arse all their opinions, which they maintaine 40 contrarie to scripture: such in a manner are all which they houlde, wherein they dissent from vs. Let these therefore suffice, for example sake, which we haue seene, and for the rest wee will take their owne confession: who doe not denie, but that they hold diuerse opinions, which are not grounded nor gathered out of scripture, as Gabriel Biel confesseth of transubstantiation: Non inuenitur in canone bibliae expressum: It is not found expressed in the canon of the bible, In canon. lect. 40. Likewise Siluester Prierias, Indulgentiae authoritate scripturae non innotuere nobis: Pardons or indulgēces are not known vnto vs by authority of scripture. lib. cont. Luth.

Bellarmine also graunteth, that single life is not imposed vpon ministers by the word of God, there being no precept, neither in the old or new testamēt that forbiddeth ministers to marrie: Declericis. lib. cap. 18. Againe in an other case he confesseth, that Matrimoniū inter fidelem & infidelē, non est iure diuino irritum: That mariage betweene a beleeuer & an infidel is not void orfrustrate by the law of God: & yet the papists generally hold the contrary, De matrimon. lib. 1. cap. 23. And many other such like opiniōs they haue, which in their iudgment are not found in scripture, but as we thinke, & are able to proue, are cōtrary to scripture: in so much, that it is a cōmon saying of their schoole-diuines: Thus wold I say, & thus would I hold being in schooles: but yet, (be it spoken here amongest our selues) It cannot be so proued by the holy scriptures: Ex Paralipom. Abbat. Vrspergens. Bellarmine also concerning the adoration of Images, saith, that in a sermon before the people it is not safe to affirme, that images are to be adored, Cultulatreiae, with religious worship: de sanctor. imaginib. lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe, it may be admitted, that images after a sorte and improperlie may haue that kinde of worship. cap. 23. Is not this now an holy religion, that in corners & secretly whispereth one thing as in the care, and publikelie maintaineth and teacheth an other?

I conclude then this place with that saying of Bernard, as he said of certaine superstitious orders of monkes: An regula non concordat euangelio, vel apostolo? alioquiregula iam non est regula, quia non recta: Doth not your rule agree with the gospell, or the Apostle? then is it no rule because it is not right. Apolog. Bernard. so may I say of this popish religion, ifit agree not [Page] to the gospell: Non est religio, quia nonrecta, It is no religion, because it is not right. But if they shall say vnto vs that their profession is agreeable to the worde of God, not that, which wee haue written, but to the vnwritten word, which are their traditions: I will shape them an answere againe out of Bernardes wordes: Qui vos audit (inquit Christus) me audit, ac si diceret, Iudicium meum inter obedientes, & contemnentes, non de mea secreta traditione, sed de vestra publica praedicatione pendebit: He that heareth you, (saith Christ) heareth me, as if he should haue said: I will iudge betweene obedient hearers, and contemners, not by my secrete tradition, but by your publike preaching. Epist. 77. How is it thē, that our aduersaries doe flie from the writinges and preachinges of the Apostles, to secret and vncertaine traditions, which (they imagine) were giuen by Christ? And here shall be an ende also of this part.

Heresies maintained and defended by papistes.

OVr purpose is here, as in the rest, to cleere and discharge both our selues and our cause, of and from those foule and false accusations of heresie, which our aduersaries doe blaspheme vs withal. The Rhemistes most wickedly match Caluinistes and Anabaptistes together. 1. Tim. 1. sect. 4. they maliciously cal the sectes of protestantes the idolatrie of this time, Rom. 1. sect. 10. Whereas it is well knowen to all the world, that we worship no images or Idols, as they doe, yea most wretchedlie they say, we passe all heretikes that euer were. Hebr. 13. sect. 3. Bellarmine obiecteth 20. seueral heresies against vs, Lib. 4. de notis eccles. cap. 9.

Wee wil then this doe: first examine those pointes particularlie, which they obiect for heresie: and this being done, we will afterward requite them with as many hereticall opinions, as they haue inuented against vs, but more iustlie, and with a great deale more trueth.

The first heresie, which the Iesuite obiecteth against vs, is of the Simonions,1 and heretikes called Eunomiani. The Simonians held opinion, that they were saued only by the grace of Simon their sectmaister, whom they made their Christ and sauiour. The Eunomiani taught that no sinnes could hurt them if they had faith: Such also, saith he, are the heretikes of this time, that would be iustified onely by faith. We aunswere, who seeth not with what impudencie, these thinges are obiected against vs? The Simonians said, they were saued by the grace of Simon: we by the grace of Christ: is it all one with papistes to be saued by Simons grace, and by the grace of Christ? their heresie therefore was condemned, not because they [Page] ascribed all to grace, but in that blasphemously they set vp Simon to be their sauiour. The Eunomians were such enemies to good workes, as Augustine testifieth, that they affirmed: Quod nihil homini obesset quorumlibet perpetratio peccatorum: That the committing of the most heynous sinnes could not hurt a man, Heres. 54. But God be thanked, we are not enemies to good workes: for we hold them to be necessarie, and without them it is impossible to be saued: for a liuely faith cannot be void of good workes: yet by them we are not iustified before God, neither in part, nor in whole. And if therefore they condemne vs as heretikes, because we affirme iustification by faith onely, let Augustine also go in the number of heretikes: Nostra fides (inquit) iustos ab iniustis non operum, sed ipsa fidei lege discernit. cont. 2. epist. Pelagian. lib. 3. cap. 6. The righteous are discerned from the vnrighteous by the lawe of faith, not of workes. Abraham non merito sui, tanquam ex operib. sed Dei gratia fide iustificatus est: Abraham was not iustified by any merite of his owne, as by his workes, but by the grace of God through faith. lib. 2. exposition. in Roman. cap. 20. 21.

Florinus the heretike affirmed, that God was the author of sinne: this 2 heresie Bellarmine chargeth Caluine withall, because he writeth thus, that they, which contemne the word of God, Their owne wickednes is the cause thereof: Sed in hanc prauitatem a Deo addicti sunt: But they are adiudged, or addicted vnto this wickednes by the appointment of God. Ans. 1. Augustine reporteth not this to haue bene the heresie of Florinus, but another, that he should hold: Deū malasnaturas creasse: That God had created things euil by nature: Haeres. 66. 2. We affirme also with Caluin, that men fal into sin not by Gods bare sufferance or permission onely, but by the iust decree & iudgmēt of God: & so the scripture saith, that God hardened Pharao his heart: Deus indurauit cor Pharaonis per iustū iudicium, & ipse Pharaoper liberum arbitrium: God hardened Pharaos heart by his iust iudgment, & Pharao hardened it himselfe by his own free wil vnto euil▪ de grat. & liber. arbtr. cap. 23. And in another place treating of those wordes of Dauid cōcerning Shemei, the Lord hath bid him curse Dauid: 2. Sam. 16. 10. he writeth thus: Non iubendo dixit, vbi obedientia laudaretur, sed quod eius voluntatē proprio suo vitio malā, in hoc peccatum iudicio suo iusto & occulto inclinauit: Not that God commaunded him to curse, for then his obedience were to be commended but because God by his secret and iust iudgment, did lead his inclined will (being euil of it selfe) vnto this sinne: If Caluine now be counted an heretike for so saying, let the scripture be blamed, that teacheth him so to speake: and let Augustine also take part with him.

Thirdly he obiecteth the heresie, which is ascribed to Origen, that Adam 3 vtterly lost the image of God by his fal, according to the which he was ereated. So Caluine affirmeth (saith he:) Per peccatum hominis obliteratā esse coelestem imaginem: That by the sin of man, the heauenly image was blotted [Page] out. Ans. 1. Caluine saith not, that the image of God was altogether lost & perished in man, but that it was corrupted onely & depraued: as S. Paul saith, Berenewed in the spirit of your mindes, Ephes. 4. 23. shewing that the very purest part of our nature was corrupted. 2. Augustine goeth further then Caluine: Natura tota fuit per liberum arbitrium vitiata: Nature was wholly corrupted by mans free will, tract. in Iohan. 87. Homo non peccauit in parte aliqua sed tota, qua conditus est, natura deliquit: Man offended not in any one part, but in his whole nature, wherein he was created, he sinned: Vitiato ergo libero arbitrio totus homo vitiatus est: Free will being therfore corrupted, man wholly, or in euery part became corrupt. Hypog. lib. sen. articul. 3.

Fourthly Bellarmine obiecteth the heresie of the Pepuzianes, who do permit 4 women to be priestes: So Luther teacheth (saith he) that a woman or a boy may as well absolue in the sacrament of penance as a Bishop or a priest. And now in England saith he, a certaine woman is the Caluinistes chiefe bishop: speaking thus in contempt of our gracious Soueraigne.

Ans. 1. Luther is belied by the Iesuite, he saith onely, that where a priest cannot be had, there a Christian man or womā may stand in as good steed: but he maketh no mention of boies. Fox pag. 1281. articul. 13. condemned by Leo the x. By this we may see what small credit is to be giuen vnto the Iesuite, in citing & quoting the opinions or sayings of protestants. 2. We acknowledge no sacrament of penance, and therefore whatsoeuer Luther thought of that sacrament, it is no matter to vs. But the other is a foule lie, and a monsterous slaunder vttered of our Prince: for her Maiesty doth not take vpon her any part of the pastoral office of Bishops or other ministers: She neither handleth the word nor sacramentes, nor exerciseth ecclesiastical discipline, nor ordaineth ministers, neither doth any thing else properlie incident to the office of ecclesiasticall persons. The Church of England doth giue vnto her that lawfull power, that Christian princes alwaies had: as to ordaine & constitute ecclesiasticall lawes, to see that ecclesiasticall persons do faithfully execute their office and charge, and to prouide for the encrease and establishment of true religion.

3. They might here haue remembred them selues, how that sometime indeede, a woman was their chiefe Bishop, Dame Ione by name, that sat 2. yeares in the popes chaire at Rome, though for shame, and yet with out shame they denie so manifest and plaine a storie. 4. yea they them selues are the heretikes, that allow women to execute the office of Ministers: for in a case of necessitie, as they call it, they hold it lawfull for lay men, and women, yea heretikes and infidels to baptize, and consequentlie in BaptismeConcil. Florea. to giue remission of sinnes: wherein they goe further then euer Luther did, who alloweth Christians onely and faithfull men or women to supplie the want and absence of the priest or minister, not heretikes or infidels: the Iesuite therefore might heere haue plucked [Page] himselfe by the nose, who so affirmeth, and not haue twitted, or cast an other in the teeth with that heresie, which hee himselfe mayntayneth: Bellarm. de baptis. lib. 1. cap. 7.

In the fift place hee obiecteth the heresie of Proclus, who affirmed, that 5 concupiscence verily was sinne, and that sinne did raigne in those that were borne anew.

Ans. First that sinne reigneth in the faithful that are regenerate we, vtterly denie, being so taught by S. Paul, Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate, & that the cōcupiscence or lust of the flesh euen in them is sinne, wee learne out of the same Apostle, who doubteth not to call Lust sinne: I knew not sinne, but by the law: and presently he sheweth, what sinne hee speaketh of, I had not knowen lust, except the law had said, thou shalt not lust, Rom. 7. 7. likewise ver. 14. 17. 20. of the same chapter, he giueth it the name of sinne. So Augustine calleth concupiscence, Per peccatum accidens malum, an euill brought in by sinne: Hypognost. articul. 4. And againe, Aduersus libidinem si certas, malum est: this is a signe that concupiscence is euill, because we striue against it, cont. Iulian. lib. 3. chap. 21. To affirme then, that concupiscence is sinne, and properly euill of it selfe, is by Saint Pauls rule no heresie.

In the next place, hee compareth vs to the Nouatians, who denied 6 that the Church had any power to reconcile men vnto God but onely by baptisme: Such are wee, he saith, because wee take away the Sacrament of penance.

Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes, to those that fell after baptisme: But wee affirme no such thing, holding no sinne to be irremissible, but blasphemie against the spirite, according to the scripture: and that it is neuer too late for men, while they liue here vpon earth, to repent them of their sinne, and returne vnto God: all this wee graunt, and yet acknowledge no sacrament of penance.

Secondly, if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance, receiuing onely two, the sacraments of Baptisme and the Lords supper: let Augustine beare vs companie, who acknowledgeth no more, Dormiente Adam fit Eua de latere, sic de Christi latere effluebant aqua & sanguis, sacramenta, quib▪ firmatur ecclesia. While Adam slept Eua was made out of his side, so out of Christes side issued water & blood, the sacraments, whereby the Church is established.

In the 7. place Bellarmine obiecteth the heresie of the Sabellianes, which 7 affirme one person onely to be in God, and not three: of this opinion was Michael Seruetus, saith he. Answ. True it is, that this impious wretch Seruetns for this, and such like heresies, was worthily put to death at Geneua. Is it not then great impudencie, for the Iesuite to vpbrayde vs with those heresies, which he himselfe knoweth, are condemned by vs, and iudged [Page] worthie of death? So diuerse amongest them, haue bene discried of heresie, yea diuerse of their pope-holy fathers: Marcellinus sacrificed to Idols, Liberius subscribed to the Arians: Honorius 2. was a Monothelite: Siluester the 2. a Magitian, and Necromancer: Iohannes the 22. affirmed, that the soules of the dead see not God before the resurrection. These and diuerse heresies haue bene found, euen in the popes chaire: Woulde they now thinke them selues wel dealt withal, if we should charge their whole Church, with these heresies, that haue bene maintained by some amongst them? yet this hard measure they offer vs, in blaming our whole Church for Seruetus heresie and such other.

Eightlie, the Iesuite chargeth vs, with the damnable heresies of the Manichees.8 First, they did not ascribe the beginning or cause of sin vnto free will, but vnto the prince or God of darknes: But wee, saith the foule mouthed Iesuite, are worse then the Manichees, for we make God the author of sinne. Ans. Here this malicious man doth shamefully belie vs: for which of vs euer said that God is the author of sinne? or who euer denied, that mans free will was the cause of sinne? A free will we confesse in man to doe euill, without constraint or enforcing, but not free at all, to make choice of good, as Augustine confesseth: Liberum arbitrium non est idoneum, quae ad Deum pertinent sine Deo aut inchoare aut peragere, cont. Pelag. hypognost. articul. 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God. Secondlie, saith the Iesuite, the Manichees did accuse the fathers and patriarkes of the olde testament: so saith he, doth Caluine and the rest. Ans. The Manichees did not onely condemne the patriarkes, but reiected also the olde testament: But wee both receiue the law & the prophets, as the oracles of God: neither dowe condemne those holy persons, as wicked men, though wee excuse not all their infirmities: but say with Augustine: Sic ita (que) regis Dauid legimus peccata, sed legimus etiam rectè facta, cont. Faust. lib. 22. cap. 66. As we read of Dauids sinnes, so wee also reade of his wel doing: and againe, Nos scripturas sanctas, non hominum peccata defendimus: We maintaine and defend the holy scriptures, and not the sinnes of men, cont. Faust. lib. 22. cap. 45. We aunswere them further, as Augustine doth the Manichees: Be it, saith he, that the patriarkes & prophets were such euil men as the Manichees slaunder them to be: Etiam sic non dico electis eorū, sed ipso etiam deo illorum demonstrarentur meliores: Yet in that case being, we can easely shew, that they are much better, not onely thē their chiefe doctors & ringleaders, whom they cal elect, but then their God, whom they imagine to be polluted & defiled, with mixing him selfe with the kingdome of darkenes, &c. Ibid. cap. 98. So we say to our aduersaries: that if we should yeelde, that the patriarkes had greater infirmities, then in deede they had, yet confessing that their soules after death were presently receiued vp to heauen, we should more honor them, then [Page] the papistes, who, howsoeuer they magnifie their holy and vertuous liues, yet allow them no place in heauen till the comming of Christ, but thrust them downe into a place of darkenes, which they affirme to bee a part and member of hell. Wherein they doe offer the vilest disgrace, to those holy men, that can bee.

Ninthly, Bellarmine accuseth vs of Donatisme: The Donatists denied,9 that the Church consisteth of good and bad, and so (saith hee) doe wee. Answ. Wee confesse that the visible Church vppon earth hath not onely good, but bad therein: and therefore is compared to a house, wherein are vessels of al sorts: to a barne floore, which hath both chaffe & corne: to a nette, that conteyneth both good and bad fishe. But the holy inuisible Catholike Church consisteth only of the elect, & such as shal be saued, for which Church Christ gaue himself, to sanctifie it, & make it vnto himselfe a glorious Church, That it should be holy & without blame, as Saint Paul saith: Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith: Illa Columba, vnica, pudica, casta, sine macula & ruga, non intelligitur nisi in bonis, iustis, sanctis: That Doue, which is but one, chast, vndefiled, vnspotted, without wrinkle, is not vnderstood but of the good, righteous, holie, De baptism. lib. 6. cap. 3. Bernard also saith: Sponsa est ecclesia electorum, congregatio iustorum: The spouse is the Church of the elect and the congregation of the iust. Cantic. 68. Yet neither Augustine, nor Bernard were for so saying counted Donatistes.

10 Bellarmine layeth Arrianisme to our charge, because they in no wise 10 receiued vnwritten traditions. Answ. If this be a point of Arrianisme, then Augustine was an Arrian, who writteth thus of a certaine booke that treated of saint Thomas: Cui scripturae licet non credere, non est enim in catholico canone: Which booke, it is lawfull for vs not to beleeue, because it is not in the catholike Canon of the scripture. Therfore we are not bound to beleeue more, then is contained in scripture, and so consequently no vnwritten, and vncertaine traditions.

Our kinde countrimen of Rhemes, doe charge vs with a deeper point of Arrianisme, because wee affirme that Christ was our priest and mediator both as God and man: for this were, say they, to make Christ his fathers priest, and not his sonne, and so inferior vnto him, Heb. 5. sect. 4.

Answ. In the office of the priesthood of Christ. 2. thinges must bee considered, a ministerie, and authoritie: the ministeriall part of his priesthood, as his obedience, his sufferinges and sacrifice, Christ executed as he was man: but the authoritie of reconciling vs to God, he wrought both as God and man: So saint Paut sayth, that Christ through his eternall spirit offered himselfe, Heb. 9. 14. Therefore not as man onely. And Augustine, Diuina humanitas, & humana diuinitas mediatrix: The diuine humanitie, and humane diuinitie is our me diatrix: Homil. de ouib. cap. 12. Bernard [Page] also though a writer in a corrupt time, might easily haue resolued them in this point, Sicut mediator noster duas naturas humanitatem scilicet & diuinitatem coniunxit in vnapersona, ita singula eius opera, ad hanc siue illam necesse est pertinere naturam: quicquid ergo miseriae passus est, ex homine contraxit, quicquid potenter operatus est a patre habuit: As our mediatour hath ioyned two natures, the humanitie and diuinitie in one person, so all his workes must necessarily be referred to either one of them: whatsoeuer he suffered in weaknesse he tooke of his manhood, what soeuer he wrought in power, hee receiued of his father, Serm. de verb. sapient.

11 Bellarmine thrusteth vpon vs as an heresie, that opinion of Aerius, 11 that no prayer or oblation is to bee made for the dead, which was, saith hee, in time past in the auncient Church condemned for an heresie.

Ans. Wee denie not, but that diuerse of the auncient writers did incline too much this waye, to maintaine and commende prayer for the dead: yea, and Augustine seemeth somewhat to bee infected with this errour, though sometime his speech soundeth to the contrarie, as where he saith, Pompa funeris, agmina exequiarum, viuorum sunt qualiacunque solatia, non adiutoria mortuorum: impleant ergò homines ista erga suos postremi muneris officia: The pompe of funerals, the rites and solemnities of buriall, are comfortes of the liuing, no helpe to the dead: let men therefore perfourme this last duetie to their friends, De verb. Apost. serm. 34. But prayer and supplication pertaineth to the rite of buriall: ergo, it auaileth not the dead. And if the honest buriall of our friendes be the last duetie wee owe vnto them, the duetie of praying for them afterward is cut off. But whatsoeuer some auncient writers thought of this point, wee do rather credite the Apostles wordes, who saith, That euerie man shall receiue according to the things done in his bodie, 2. Corinth. 5. 10. Therefore it is in vaine to praye for the dead, seeing they cannot vndoe that which was done in their flesh, or do what was left vndone. If Aerius then held no woorse opinion than this, wee see no cause, why they shoulde condemne him for an heretike.

12 Now followe the heresies of Iouinian, which the Iesuite with open 12 mouth casteth vpon vs.

The first of Iouinians heresies was this: Hee affirmed, that a man once endued with faith, can no more sinne: And so Caluin (saith hee) affirmeth, that faith once had cannot be lost.

Ans. First, who seeth not the Iesuites bad dealing: as though it were all one to saie, The faithfull cannot sinne, (which Iouiuian affirmed, but wee instantly denie) and to holde, that the faithfull cannot loose their faith.

Secondly, that true faith, whereby wee are iustified, once graft in a [Page] faithfull mans heart, cannot be lost, and vtterly extinguished, though it may sometime be hid, and lie as it were a sleepe. Wee learne out of the Scripture, The giftes and calling of God are without repentance, Rom. 11. 29. Whome Christ loueth, he loueth to the ende, Iohn. 13. 1. Augustine also saith, Horum fides, quae per dilectionem operatur, profectò, aut omnino non deficit, aut siqui sunt, quorum deficit, reparatur, antequam vita ista siniatur: Their faith, which worketh by loue, either faileth not at all, or if it doe, it is repaired before their life be ended, de correption. & grat. cap. 7. Bernard also saith, Iustus quis est? nisi qui amanti se deo, vicem rependit amoris; quod non fit, nisi reuelante spiritu per fidem homini aeternum Dei propositum super sua salute futura: Who is a iust man? but he, who seeing God to loue him, loueth again; which cannot be, but by the spirite reuealing by faith vnto a man the eternall purpose of God concerning his saluation to come, epist. 108. By faith then a man commeth to knowe his election: but his election cannot change, therefore neither can that faith in him bee lost, by meane whereof he knoweth his election. The second heresie of Iouinian was, that he affirmed fasting not to be meritorious. Ans. A monstrous heresie sure: let Augustine then the heretique speake, Dona sua coronat Deus, non merita tua: God crowneth his owne giftes, and not thy merites: De grat. & liber. arbitr. cap. 6. And againe, Ita (que) vita bona Dei gratia est, & vita aeterna, quae vitae bonae redditur, dei gratia est, A good life is the gift of God, and life eternall the reward of a good life, is the gift also of God, ibid. ca. 8. If life aeternall then be a gift of fauour, it is not of det, Rom. 4. 4. Where then is there any place for merite?

The third heresie of Iouinian, that hee should make the married state equall with virginitie, which he chargeth vs withall. Ans. True and vndefiled virginitie wee preferre alwaies as the more noble and excellent gift in them to whom it is giuen. But wee doubt not to saie, that mariage is better in those that cannot containe. And generally, wee dare preferre the honest mariage of Christians, before the proude and fained virginitie of manie Monasticall votaries: As Augustine saith, Melius est humile coniugium, quàm superba virginitas: Lowly and humble mariage is better than proude and hautie virginitie, Psal. 99.

The fourth heresie of Iouinian was, that Marie in the birth of Christ lost her virginitie: of this heresie the Iesuite accuseth Bucer, because hee saith, that Christ did open in the birth the wombe of his mother.

Ans. First, the Iesuite here playeth false plaie: for it is not all one, to saie, Marie lost her virginitie, and that holy ba [...]e opened her wombe: the one Bucer affirmeth, the other he neuer thought. Secondly, and is this (I pray you) such an hereticall point in Popish diuinitie, that Christ opened his mothers wombe? whereas they are the flat wordes of the Euangelist, Luke. 2. 23. where he sheweth, how Iesus was brought to Ierusalem [Page] to be presented vnto the Lorde, as it is written in the lawe of the Lord, Euerie man child, that first openeth the wombe, shall be called holy vnto the Lord: But how could this accordingly be verified of Christ, if he had not opened the wombe? Hierome also so writeth, clausas portas vuluae virginalis aperuit, Christ opened the closed passages of the virgins womb▪ And Augustine seemeth so to say, speaking in the person of Christ, Ego viam meo itineri praeparaui: and againe, Transitu meo illius non est corrupta virginitas: I prepared or made a way for my passage, and by my passing thorough, her virginitie was not corrupted, de 5. heresib. cap. 5. There was therefore a way made and prepared, and as it were laid open for Christ to passe thorough, which was no more an hinderance or losse to Maries virginitie, than that shee went with childe, and bare Christ in her wombe, till her monethes were expired: and thus much for Iouinians heresies.

13 Bellarmine chargeth vs with foure heresies of Uigilantius, as he termeth 15 them: but neither Vigilantius was an heretike, nor his opinions heresies, nor yet condemned of the fathers. Hierome in deede was much offended with him, betweene whome there was great contention: but Augustine doth not count him among the number of heretikes.

1 The first paradox, or singular opinion of Vigilantius was, that the reliques of Saints were not to be reuerenced or worshipped. Ans. If this be heresie, Augustine also was an heretike: Nec tamen nos martyrib. (saith he) templa, sacerdotia sacra aut sacrificia constituimus: quoniam non ipsi, sed Deus eorum, Deus nobis est, honoramus sanè memorias eorum, tanquam sanctorum hominum: Neither do we set vp temples, priestes, or erect sacrifices to Martyrs, because, not they, but their God, is also our God: we do honour the remembrance of them, as of holy men, De ciuit. Dei, lib. 8. 27.

2 The second opinion of Vigilantius obiected against vs, is▪ that Saints are not to be inuocated, or called vpon in prayer. Ans. This heresie is confirmed by the Scripture: Call vpon mee, in the day of trouble (saith the Lord) Psal. 50. 15. God onely, and no other, is to be called vpon. Let Augustine also go for an heretike, if this be heresie: Vni Deo, & martyrum & nostro sacrificium immolamus, ad quod sacrificium sicut homines Dei, quimundum in eius confessione vicerunt suo loco & ordine nominantur, non tamen a sacerdote inuocantur: We do immolate or offer sacrifice vnto one only God, both of the Martyres & ours, in the which sacrifice, they as holy men of God, that by their faithfull confession ouercame the world, are named in their place and order; but they are not by the Priest or Minister prayed vnto, de ciuitat. Dei. lib. 22. cap. 20. And what sacrifice Augustine meaneth, he sheweth els where, writing thus: Sipro suis peccatis humilitatis, & miserationis, & orationis sacrificium verè immolare non negligunt Deo suo, tales imperatores Christianos dicimus [...]oelices: If they do not neglect truely to immolate or offer vnto their God, the sacrifice of humilitie, sorrow, and prayer, [Page] such Christian Emperours wee count happie, De ciuitate Dei, lib. 5. 24. Prayer then is the proper sacrifice of Christians, wherein it is not lawfull (as hee saith) to call vpon Martyrs.

3 Vigilantius thirde heresie was, saith the Iesuite, that it was lawful for Ecclesiasticall persons to marrie, and to haue wiues. Ans. A sore heresie, whereas the Iesuite confesseth els where, that there is no precept to be found, either in the olde or new Testament, that forbiddeth the mariage of Ministers, De clericis, lib. cap. 18. How then call they that heresie, which is not contrarie to the word of God, nor condemned by the same? Augustine also holdeth this perilous heresie, quaest. 127. ex vtro (que) mixtim, or who so was the author of those questions: Sanctus Petrus vxorem habuisse cognoscitur, vt primatum acciperet inter Apostolos, non ei obstitit generatio filiorum: Hinc Apostolus eum, qui vxorem habeat, si in caeteris seruet mandata, sacerdotem fieri debere & posse ostendit: S. Peter is knowen to haue had a wife, and the begetting of children was no hinderance to his primacie among the Apostles (a primacie of order he meaneth,) Whereby the Apostle sheweth, that lie which hath a wife, if in other things he keep Gods commaundements, may and ought neuerthelesse to be made a Priest or Minister.

4 Vigilantius fourth heresie, as it pleaseth Bellarmine to call it, was, that it profited not a man to leaue all his riches, and to betake himselfe to a religious, that is, a Monasticall life: and the same, saith he, is defended by vs. Ans. Is not this a great heresie? As though it were an euil thing to be rich, or riches might not be well vsed. S. Paul biddeth not rich men cast away their riches; but that they do good, and be rich in good works, 1. Timoth. 6. 18. So saith Augustine, Diuitiae seculares, si desunt, non per opera mala quaerantur in mundo: si autem adsunt, per opera bona seruentur in coelo: Worldly riches, if they be wanting, do not seeke them by euill doing, in the worlde: and if thou haue them, by good workes, lay them vp in store in heauen, epistol. 1. epistolar. 21. And againe, speaking of Lazarus he saith, Non est in hoc Lazaro meritum paupertatis, sedpietatis: There was not in Lazarus any merite or worth of pouertie, but of godlines, in Psal. 51.

14 In the next place, the Iesuite laboureth by his cunning to intangle 14 vs with the heresies of the Pelagians, but he speedeth no better here, than he did in the rest.

The first Pelagian heresie is, they denied that there remained any originall sinne in the faithfull. Of this heresie, the Iesuite falsely accuseth Bucer, Zwinglius, & Caluin. Ans. First, the Papistes themselues rather are guiltie of this heresie, who affirme, that concupiscence in the regenerate is no sinne, nor against the commaundement, Rhemist. annot. Rom. 6. 8 What is this els, but to take away originall sinne cleane? which if it be at all, must of necessitie be sin. Secondly, Bellarmine did not here remember [Page] that olde saying, Mendacem oportet esse memorem: a lyer had neede to haue a good memorie: for a little before, Haeres. 5. he accuseth the Protestants, as if they should affirme, that sinne, euen in the regenerate, raigneth, and is aliue: but here he casteth vpon vs the cleane contrarie opinion, that wee should holde, no originall sinne at all to remaine in the faithful. See, so well the Iesuite agreeth with himselfe. Thirdly, Our opinion then concerning originall sinne is this: that it neither ruleth in the regenerate, nor yet is cleane extinguished; but as Augustine confesseth, Concupiscentia Lex peccati cum paruulis nascitur, in paruulis baptizatis a reatu soluitur, ad agonem relinquitur: Concupiscence the law of sinne commeth with children into the worlde, the guilt thereof is loosed in baptisme, but yet it remaineth still, that wee may haue somewhat to striue against.

The seconde heresie of the Pelagians was, that euerie sinne was mortall and worthie of death, which the Iesuite also saith is affirmed by vs.

Ans. First, Augustine, in none of his large and learned treatises, which hee wrote against the Pelagians (with whose heresies hee was as well acquainted as either Hierome, or any els) doth charge them with this opinion. Secondly, And no maruell; for if this were a point of Pelagianisme, hee was a Pelagian himselfe, who thus writeth, Inexcusabilis est omnis peccator, vel reatu originis, vel additamento propriae voluntatis, siue qui nouit, siue qui ignorat: Quia & ipsa ignorantia, in ijs, qui intelligere noluerunt, sine dubitatione peccatum est, in ijs, qui non potuerunt, paena peccati: Euerie sinner is left without excuse, either by the guilt of originall sinne, or by default of his owne will: whether hee that sinneth of knowledge or of ignorance: for ignorance it selfe, in those, which refuse to vnderstande, is sinne without doubt, in those that can not, the punishment of sinne. Ergo in vtrisque, (saith hee) non est iusta excusatio, sed iusta damnatio: Therefore in both, there is no iust excuse, but iust damnation, Epistol. 105.

Here Augustine is of opinion, that euen the least sinnes, those which proceede of ignorance, are in themselues mortall, if God should deale with vs in the rigour of his iustice: As the Scripture testifieth, The wages of sinne is death, Rom. 6. 23. which wordes are generally pronounced of all sinne: Can it then be heresie in vs, to affirme by the worde of God, that all sinne is mortall?

15 Bellarmine accuseth Beza of Nestorianisme: that hee shoulde affirme,15 two persons or hypostases to be in Christ, which was the heresie of the Nestorians.

Ans. Whatsoeuer Beza hath thought or write in times past, as that there are two hypostaticall [...]nions in Christ; one of his diuine and humane nature: the other of his soule and bodie, it is not nowe materiall, as Saint Paul sayeth, what they were in times past, it maketh no matter to [Page] mee, Galath. 2. 6. Beza holdeth now no other opinion of the person of Christ, than the Church of God euer helde: for these are his own words: Fatemur, inquit, personam filij ab ipso momento, quo caro ipsius concepta fuit, vnitam fuisse humanae naturae inseparabiliter, ita vt non sint duo filij Dei, sed vnus sit proprie Dei filius, Iesus Christus, verus Deus, verus homo: Wee confesse, that the person of the sonne, from the verie first moment of the conception of his flesh, was so inseperablie vnited vnto the humane nature, that there are not now two sonnes of God, but one onely sonne of God properly, Iesus Christ verie God, and verie man, lib. confession, articul. de Iesu Christo, cap. 22. This is sound and Catholike doctrine: and the same is the confession of Augustine: Fatemur Christum carnem, animam quo (que) humanam verbo vnigenito coaptasse, quod esset vna persona, vt Christus est verbum & homo, sed & ipse homo anima & caro: Wee do confesse, that Christ hath so ioyned his humane flesh and soule to the onely begotten worde, to make one person, that the same Christ should be both the worde and man, but man consisting both of soule and bodie: de Trinita. Unitat. cap 7. This then is our beleefe, that there are two natures in Christ, the diuine, and humane: but both these do concurre to make one person.

16 The sixteenth heresie, which he obiecteth, is al one with the twentieth:16 to that place therefore we referre it.

17 The Eutychians were condemned for heretikes, because they taught,17 that there was but one nature in Christ, his humane nature being absorpt of his Godhead, of which opinion (saith Bellarmine) is Swinckfeldius, &▪ Brentius, who affirmeth, that the humanitie of Christ is euerie where. Ans. First, what haue wee to do with the Swinckfeldians, or the vbiquitaries? it is nothing to the Protestants, what they holde. The Papistes come neerer the vbiquitaries, than protestants: for it is their common opinion, that the bodie of Christ in one moment may be in a thousande places at once, and more, if it happen at one time the Masse to be celebrated in so manie places: I praie you, how can this be, vnlesse you say with the Lutherans and vbiquitaries, that Christes bodie is euery where? Secondly, concerning this matter, our opinion is this, that it is a blasphemous assertion, to say in the abstract, Humanitas Christi est vbi (que), The humanitie of Christ is euery where: but yet it is true in the concrete, in concreto, Christus homo est vbique: The man Christ is euerie where; so that we neither destroy the natures by confounding them, nor dissolue Christ by separating and disioyning them.

18 Xenaias the Persian, first openly taught, that the images of Christ & 18 the Saints, are not to be worshipped, so say the Protestants, Bellarmine. Ans. First, it is not true, that Xenaias first published this doctrine: the Apostles were long before him, who warne vs to take heede of idolatrie, which is worshipping of images, Paul. Rom. 1. 23. 1. Iohn. 5. 21. Augustine [Page] also maintaineth this doctrine, Illud (inquit) quod sedere pater dicitur, non flexis poplitibus fieri putandum est: t [...]l [...] enim simulachrum D [...]o nefas est Christiano in templo collocare: Whereas God the father is said to sitte, we must not thinke it is by bowing of his knees: for it is a heynous sinne to erect such an image vnto God in the temple of Christians, De fid. & Symbol. cap. 7. Yet such images of God the father are euery where to be seene in Popish Churches. And againe he saith, Nobis vnus colendus & dilig [...]dus Deus praecipitur, qui fecit haec omnia, quorum illi simulachra venerantur, vel tanquam Deos, vel tanquam signa & imagines Deorum: We are commaunded to worship one onely God, which made all these things: the pictures or portraitures whereof they worship either as Gods, or as the images or resemblances of God, De doctrin. Christian. lib. 3. cap. 7. Images then are not to be worshipped, no not in the remembrance of God. What is become now, I pray you, of Xenaias heresie?

19 The Iesuite here hath found out a newe heresie of the Lampetiani, 19 who should say, that Monasteries ought to be free from perpetual vowes, that the parties might at their choice goe backe from their vowes. So, saith he, doth Luther hold and the rest.

Ans. Is not this now a damnable heresie? As though it were not lawfull for those which haue rashly vowed, and aboue their strength, euen by the rules of the Gospel, to be sorie for their rashnes: and feeling their owne weaknesse, to desire to be loosed from their vow, and to take heed, that they do no more presume beyond their strength: As if a man hath foolishly vowed to liue a single life, and afterward is inflamed with lust, and seeth he cannot containe, the Apostle giueth him leaue to marrie, To auoide fornication, let euery man haue his wife, 1. Corin. 7. 2. He speaketh of all, that cannot otherwise auoide fornication, haue they vowed, or not vowed. Augustine giueth his sentence of the vowes of fasting, saying thus: [...]eiunia legitima in necessitate soluta, non faciunt reos, si stomachi fuerit causa, [...]ut infirmitatis febrium: Lawfull fastes being broken for necessitie, as if the stomacke be weake, or the partie sicke, do not make men guiltie of offence, ex veteri Testament. quest. 61. If the vow of fasting may be broken, because of the weaknes of the stomacke: why not the vow of continencie also for the frailtie of the flesh? Yea, Augustine disswaded Bonifacius a secular lord, who had vowed and purposed with himselfe to become a Monke, Cupiebas te in ocium sanctum conferre, & in ea vita viuere, in qua serui Dei Monachi viuunt, vt autem non faceres, quid te reuocauit, nisi quia considerasti ostendentibus nobis, quantum prodesset Christi Ecclesiis, quod agebas? you were desirous to haue giuen your selfe to that holy vacant life of Monks: from so doing what els withdrewe you, but that you considered, as I shewed you, how much your seruice did profite the Churches of Christ? epist. 70.

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[Page]This Boniface did fight in defence of the faith against the barbarous infidels: See then, S. Augustine taketh it to be no fault to dissuade a man frō perfourming that, which he had vowed with him selfe. Heare also what a later writer saith, whome the Papistes challenge wholly to be theirs:Bernard. Non arbitror Deum, saith he, exigere quodcun (que) sibi promissum bonum, si pro eo aliquid melius fuerit persolutum: I do not thinke that God wil exact euerie thing vowed or promised vnto him, if in steede thereof we perfourme somewhat that is better, epist. 57. But the married estate is better than the single life to him that cannot containe: wherefore such an one doth not euill, if after his vow he marrie. Againe, Id promittere nos in nostra professione non credimus, quod certum est non posse tener [...], lib. de dispens. We do not take vpō our selues to promise that, when we enter into our profession, which it is certaine cannot be kept. Wherefore, men ought not to make absolute vowes of single life, but so farre as they shall bee able to contayne. Necessitas, (also saith hee) non habet legem, & ob hoc exeusat dispensationem: Necessitie hath no law, and therefore excuseth a dispensation or loosing of the vow, ibid. Let these men go for heretikes togither with vs, if it be heresie to say, that rash vowes vpon necessitie may bee broken or dispensed withall.

20 Two other heresies remaine: the first, which is the sixteenth in 20 number of certaine that are namelesse, who affirmed, that the bodie of Christ remained not in the Eucharist, if it were kept till the next daye. The other of those, who should say, that the Eucharist was a figure onely of the bodie of Christ: and both these heresies, as he calleth them, are, saith he, maintained by vs.

Ans. First, wee do not say, that the Eucharist is a bare signe of the bodie of Christ, but that Christ is verily present with all the benefites of his death to the faithfull, and worthie receiuer. Secondly, yet wee vtterly denie, that the same flesh which Christ tooke of his mother, which hanged vpon the crosse, and where withall hee ascended vp into heauen, is now really, substantially, and carnally present in the sacrament at all, much lesse that it remaineth there afterward. Neither for so holding ought wee to be counted heretikes: for Christ saith, my wordes are spirite and life, the flesh profiteth nothing, Iohn. 6. Vpon the which words Augustine thus writeth, Spiritualiter (inquit) intelligite, quod loquutus sum: Non hoc corpus, quod videtis, manducaturi estis, & bibituri illum sanguinem, quem fusuri sunt, qui me crucisigent: sacramentum vobis aliquod commendau [...], spiritualiter intellectum viuificabit vos: You must spiritually vnderstande, that which I say: You shall not [...]ate this bodie which you see, nor drink my bloud, which they shall shed, that shall crucifie me, I haue commended vnto you a certaine sacrament, it being spiritually vnderstood, shall quicken you, in Psalm. 98. So Bernard saith, writing of the Eucharist, [Page] Cibu [...] iste non est ventris, sed mentis, non vadit in secessum, sed tendit in excelsum: This is not the foode of the bellie, but of the minde: it goeth not into the draught, but tendeth to heauen: Serm. de coenadomint. But if the flesh of Christ were verily eaten, as other materiall meates are, it must needes go into the bellie, and so into the draught, which as the Scripture saith, is the purging of all meates, Mark. 7. 19. Againe he saith, Christum habemus, non quomodo Angeli in praesentia maiestatis, non quomodo Apostoli in visione humanitatis, sed quomodo eum etiam nunc habet ecclesia in fide & sacramentis: Wee haue Christ, not as the Angels haue him, in the presence of his maiestie, not as the Apostles in the sight of his humanitie, but as the Church now hath him in faith and the sacraments, Serm. in fest. Martin. The presence of Christ then in the sacrament is no otherwise, than by faith: therefore hee is not carnally present▪ for faith is not of things present, but hoped for, Heb. 11. 1. Thus are wee with other auncient fathers without cause, by the new-fangled Papistes, condemned as heretikes. Their mouthes wee cannot stoppe, yet prooues they neuer shall haue any against vs.

Thus, as wee see, the Iesuite hath almost runne himselfe out of breath, in following vs with open crie of heresie: might and maine hath hee laboured to charge vs with twentie heresies: but hee hath tolde as manie vntruthes, and lies. Let any indifferent man now consider, how the Iesuite hath paltred with vs.

First, he obiecteth those heresies, which we our selues condemne, & that they know, as the heresies of Seruet. haeres. 7. and of Swinkfeld. haeres. 15.

Secondly, he forceth those heresies vpon vs, which doe with better right rec oyle vpon themselues, as haeres. 14. & 17.

Thirdly, he slaundereth vs with those opinions which we holde not, as Luther, haeres. 4. Caluine & Bucer, haeres. 14. Beza, haeres. 15.

Fourthly, he calleth those heresies, which we doubt not to defende, as Catholike opinions, howsoeuer they displeased some of the olde writers: Such is that of Aerius, that prayer is not to be made for the dead, haeres. 11. And that of Vigilantius, that the reliques of Saints are not to be adored, nor themselues to be prayed vnto, haeres. 13. All the rest for the most part, which the Iesuite calleth heresies, are by Augustine defended & maintained in his works: As therfore Hierome said to Augustine, epist. 11. inter epist. Aug. Si me reprehendis errantem, patere me quaeso, quasi errare cum talibus. If you reprehend me for my error, giue me leaue to erre with such notable men: After hee had alledged diuers auncient writers of his opinion: So if wee were in some errour, as wee are not, neither shall the Iesuite euer prooue it against vs, hee might somewhat beare with vs, because wee erre and are deceiued with Augustine. Although in deede, as Augustine aunswereth Hierome: Puto, quia cum his errare nec te ipse patieris: [Page] I thinke you would not willingly your selfe erre, no not with these worthie men, epist. 19. So neither will wee with Augustine, Hierome, or any other willingly (by Gods grace) maintaine any error, much lesse heresie.

Thus, I trust, we haue for this time, and for our purposed breuitie, sufficiently aunswered the Iesuite: hee hath hitherto but spent his breath, & laide his nettes in vaine. The pitte of heresie, which they digged for vs, them selues (as it shall now appeare) are fallen into: Wee will therefore, seeing the Iesuite hath first prouoked vs to this cumbate, a little requite his kindnes, and bestowe vpon him and his fellowes a full scoace of heresies, not deuised or imagined by vs, but such as were condemned by the fathers of the Church for heresies, and are nowe either in part, or in whole maintained by the Church of Rome. And herein I will rather follow Augustine, than either Epiphanius, or Philoster, to whom the Iesuite seemeth to be more addicted: for Augustine hath written more exactly, and with better iudgement of this argument than either of them. And of Philoster, Augustine giueth this censure, Multas haereses commemorat, qu [...] mihi appellandae haereses non videntur: he reckoneth vp many heresies, which seeme to mee not worthie the name of heresie, haeres. 80. But now to the purpose.

First, Marcelline the companion of Carp [...]crates that monstrous heretike,1 was noted also of heresie, because shee worshipped the images of Iesus and Paul, and offered incense vnto them, August. haeres. 7. So it was concluded in the second Nicene Councell, that the image of God is to be adored with the same worship that is due vnto God, which idolatrous decree is defended by Thom. Aquinas, Bonauenture, Caietanus. Bellarmine also alloweth censing and burning of odors before images, lib. 1. de sanctor. beatitud. cap. 13. which is a part of diuine worship: for therefore Hesekiah brake downe the brasen serpent, because the people burned incense vnto it, 2. King. 18. 4.

Secondly, the heretikes called Heracleonitae, did after a new sort purge 2 and redeeme their dead, by anointing them with oyle & balme, haeres. 16. So the Papists haue excogitate a sacrament of extreme vnction, wherein they annoint their sicke with oyle for remission of their sinnes, their eyes, their nostrels, eares, mouth, hands, reynes & feete: of this popish custome of aneeling, see the Rhemist. annot. Galath. 4. Sect. 2. Iam. 5. Sect. 14.

Thirdly, the heretikes called Caiani, did highly extol Iudas, as a diuine 3 and holy man, and they counted his wicked act in betraying of Christ, for a singular benefite, August. haeres. 18. So some of the Papists haue written, Iudaei mortaliter peccassent, nisi Christum crucifixissent: the Iewes had sinned mortally, if they had not crucified Christ, distinct. 13. look before Blas. 59.

4 The heretiks called Taciani, did cōdemn mariages, & made no better 4 account of them, than of fornication, neither do they receiue any maried [Page] person into their order, haeres. 24. That the Papistes are not farre off from this heresie, it appeareth both by their doctrine and practise: First, for their doctrine, thus they write, That the order of the Priesthood is prophaned by mariage, Greg. Martin, discou. cap. 15. Sect. 11. Whereas the Apostle saith, Mariage is honourable amongst all men, Heb. 13. The Rhemistes also are not a whit ashamed to say; that the mariage of Priestes is the woorst sort of incontinencie, Annot. 1. Cor. 7. Sect. 8. Pope Siricius, epist. ad Himerium. Taraconens. applyeth that saying in the Scripture against marriage: Qui in carne sunt, Deo placere non possunt: They that are in the flesh, cannot please God. Now, as their doctrine is, so is their practise: whereby they do not onely make fornication equall to mariage, but euen preferre it. It was one of the greeuances of the Germanes, exhibited to Cardinall Campeius: that the Bishops and their Officials, did not onely suffer Priestes for their money to haue Concubines, but compelled continent and chaste Priestes to pay their tribute to the Bishop, and so it might be lawfull for them to liue chaste, or keepe Concubines, Fox, pag. 862. But honest mariage in Ministers, they punished with death: as anno 1525. Petr. Sponglerus was condemned to die for no other cause, but that hee had married a wife, ex Oecolampad. Thus it is manifest, both by the doctrine and practise of the Church of Rome, that they do not only with these heretikes, match fornication, and honest mariage together, but giue it the preferment before mariage.

5 The Cataphriges did make or mingle their Eucharist with the bloud 5 of children, haeres. 26. The Papistes much like vnto them, haue shewed the people in the sacrament the bloud of Duckes and Pigeons, making the people beleeue, that it was the bloud of Christ: as here in Englande, the bloud of Hales, which men from all partes of the lande came in pilgrimage vnto many yeares, taking it to bee the bloud of Christ, was in the ende found to be but the bloud of a Drake, and openly shewed at Paules crosse by the Bishop of Rochester, the King himselfe being present, Fox. 1188.

6 The Pepuzians allow women to be priestes, haeres. 27. So the Papistes 6 suffer women to execute the priestes office in baptizing of children, vide suprà, haeres. obiect. 4.

7 The Catharistes did so name them selues, as being pure and cleane,7 haeres. 38. Such are the Papistes, which affirme, that some are so iust in this life, that they neede no repentance, Rhemist. annot. Luk. 15. 1. That iust men in this life may keepe the lawe of God, and by their iustice be free frō the curse therof, Galat. 3. Sect. 4. That habitual concupiscence without consent of will, is not properly forbidden in the law, neither doth make vs guiltie before God, Rom. 7. Sect. 5. 10. Do not these men nowe in effect say, that they are pure and cleane in this life?

[Page]8 The heretikes (Angelici) were so called because they worshipped 8 the Angels, haeres. 39. which sect Epiphanius (saith Augustine) thought to be worne out and extinguished. But if Epiphanius were now aliue, hee should see this heresie reuiued by the Papistes: for they doe maintaine the worship and adoration of Angels, Rhemist. Apocal. 3. Sect. 6. & Annot. in cap. 19. 22.

9 The heretikes called Apostolici, did not receiue into their communion 9 those that had wiues, or proper possessions, haeres. 46.

10 The Hierachites did receiue onely Monkes and Nunnes to their 10 societie, haeres. 47. Papistrie sauoureth strongly of these heresies: for professed Monkes are with them the deuoutest men, how impure soeuer their life be: in so much, that the profession of Monkerie hath obtained amongst them the name of religion: the rest that liue in the world, they call seculares & mundanos, secular men, and of the world. The Rhemistes affirme, that Monkes come neerest to the imitation of Christ, 1. Thessal. cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer, or the Sacraments, but ought to abstaine from all matrimoniall actes, 1. Corinth. 7. v. 5. & 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra, cap. 4. where it was decreed, that if any man make difference of a married priest, & by occasion thereof refraine from his oblation, should be accursed. Lastly, the Apostolici, would in no wise suffer those, which had vowed single life, afterward to marrie, though they found themselues vnable to keepe their vow, Epiphan. haeres. 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie, Annot. 1. Corinth. 7. v. 28.

11 The Euchites did nothing els but pray, & helde, that it was not lawful 11 for Monks to labour with their handes for the sustenance of their life, haeres. 57. The Papists encline to both those heresies: for first, what els do their Monks & Nunnes, but mumble vpon their beads a certaine stint of praiers in the Latine tongue, which most of them vnderstand not, at all times & houres almost both of day & night: as they haue their Nocturns, & Primes, their morning, euening, midnight seruice: their third, sixt, and ninth houres, Rhemist. annot. act. 10. sect. 6. Secondly, we see, that most of the Cell-birds, both cockes & hennes, Monkes & Nunnes, I would say, do liue idlie: and they beare them out in it: for religious men (say our Rhemistes) such as they count their Masse-munging Monkes to be, are not bound to worke, annot, 2. Thess. 3. Sect. 2.

12 There is another heresie, saith Augustine, or sect, that walketh with 12 bare feete, because God said to Moses, put off thy shooes, haeres. 68. So among the Papistes, there are sectes of sryers, that go barefoote, as their friers Flagellantes, & Franciscans.

13 The Priscillianistes did make the Apocrypha, that is, bookes not 13 canonical, of equal authoritie with scripture, Haeres. 70. So do the papists: [Page] the bookes of Tobie, Iudith, the Machabees, & others, which are not found in the Canon of the Hebrue, they make them bookes of Canonicall scripture, and part of the word of God: yea their blind and vncertayne traditions, they are not ashamed to call the worde of God vnwritten. And yet further, whatsoeuer, say they, the Pastors of the Church doe teach beside scripture, in the vnitie of the Church, is to bee taken for the word of God, Rhemist. annot. 1. Thess. 2 sect. 2.

14 There were certaine heretikes that helde, that by Christes descending 14 into hell, the incredulous, and vnbeleeuers, beleeued, and that all were deliuered thence at his comming, Haeres. 79. This heresie, I see not howe the papistes can shift off from them selues, who doe all generally vnderstand that place of Saint Peter. 1. Epistle 3. verse 19. of Christes descending into hell. Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde, who perished in the waters, and afterwarde remayned in prison, onely eight persons beeing saued in the arke. If Christ then should deliuer all these incredulous persons, how can they auoyde this heresie, that Hell was in a manner emptied by the descension of Christ?

15 The Coluthians affirmed, Deū non facere mala, that no euil was wrought 15 by God, contrary to that saying of the scripture: Ego Deus creans mala, I am the God that createth euil: Shall there be euill in a citie, and the Lord hath not done it? Amos 3. 6. August. haeres. 65. This heresie the papists are not free from, who affirme that Christs death was not Gods acte otherwise then by permission in respect of the malice of the Iewes, Act. 4. sect. 2. Whereas theAct. 4. v. [...] scripture saith, it was done by Gods hand & counsell, which is more then permission: and so indeed God did not onely permit, but vse the malice of the Iewes most holily and most iustly to bring his purpose to effect. The Rhemistes also affirme, that sinne standeth not with Gods will, intention nor honor, Annot. Rom. 3. v. 4. True it is, that sinne is against the reuealed will of God in his worde, but nothing can come to passe against the secret wil & determination of God: Neither is God the author of sinne, which proceedeth from mans owne corruption, but as it is a demonstration of his iustice in the punishment thereof, as Augustine saith: Creat Deus mala poenas iustissimas irrogando. God createth euil, by inflicting of most iust punishment, Haeres. 66. The papistes then, which deny that euill any way commeth from God, encline to this heresie of the Coluthians.

16 An Arch-heretike called Marcus, did hold, that Christ did not verily 16 suffer, and indeed, but in shew onely & appearance. Haeres. 14. The Apollinaristes also affirmed, that Christ tooke humane flesh without a soule. August. Haeres. 55. I pray you how far are the papists from this heresie? who affirme, that Christ suffered not in soule: Nay the Rhemists hold it to be a blasphemous assertion so to say, Annot. Hebr. 5. ver. 7. What is it else, but [Page] eyther with Marcus to say, that Christ suffered but in shew, and that hee felt nothing in soule, when hee cryed out vpon the Crosse, my God, my God, why hast thou forsaken me? (for if there were no such matter indeed, Christ must haue vttered these wordes onely in outward shew and pretense) Or else they must fall into the Apollinaristes heresie: for why did Christ take vppon him our flesh and soule, but to redeeme man that was lost, both in body and soule? And therefore hee must needs haue suffered both in bodie and soule: for if there were no vse of the humane soule in the worke of our redemption, you might as well say with the Apollinaristes, that Christ had no soule at all: Thus Augustine reasoneth: si totus homo perijt, totus beneficio saluatoris indiguit: si totus beneficio saluatoris indigebat, totum Christus veniendo saluauit. Cont. Felician. ca. 13. If the whole man both body and soule were lost, hee wholy had need of a Sauiour: & if hee wholy needed a Sauiour, Christ by his comming did wholly saue him: Ergo it followeth, that Christ must wholly haue dyed and suffered in body and soule to redeeme man (for our redemption was wrought by his death) that was lost in body and soule.

17 The Anthropomorphits did imagine, that God was in shape and 27 proportion like a man, Haeres. 50. Do not our Rhemistes sauour stronglie of this heresie, which allow the Image of God to bee pictured in their Churches like an olde man with gray haires? Annot. Act. 17. ver. 29.

18 The heretikes Seleuciani, or Hermiani, denied that Christ did sit at 28 the right hand of God in his flesh, but that hee had left or put off his flesh, and placed it in the Sunne. Haeres. 59. The papistes now, though in words they affirme not this, yet by a necessary sequele of opiniō, they must leaue Christ without his flesh in heauen, as often, as they would haue it present in the masse: for it seemed an absurd thing euen to those grosse heretikes, that the body of Christ should bee in many places at once: for if they had knowen the shiftes, which papistes now haue found out, to establish their Reall presence, who doubt not to say, that the body of Christ may bee in many places: to place Christes flesh in the Sunne, they needed not to haue remooued it out of heauen: They might haue said he was in both places at once. Yet here in the Seleuciani seeme to be more reasonable then papists, that they haue prouided so glorious a place for the body of Christ, euen the beautifull tabernacle of the Sunne: but the other thrust the flesh of Christ into a narrow roome, & bring him within the compasse of a thin cake, or put him into a boxe, and housse him in their bellies, yea send his bodie to a viler place then so, euen to the draught, where their bellies are purged, as some of them haue beene driuen to graunt: But that the flesh of Christ cannot bee in many places at once, Augustine sheweth, writing thus vppon those wordes in the Gospell, What if you see the Sonne of man ascending where hee was before? Illi put abant eum erogaturum corpus suum, [Page] ille autem se dixit ascensurum in coelum, vtique integrum. They imagined that Christ would haue bestowed his bodie amongest them, but he faith, he will ascend into heauen, that is to say, whole and found. tract in Iohan. 27. If so be then Christ doth now bestow his bodie in earth, in Augustines iudgement he cannot be whole in heauen.

19 The heretikes called Abeliani, thought it not lawfull for their sect 19 to liue without wiues, and yet they neuer vsed nor kept companie with their wiues. Haeres. 87. Do not the papistes come neere them, which hold that their priestes, which were maried before orders, ought not afterward to haue accesse to their wiues, yet are they their wiues still? Rhemist. act. 21. sect. 1.

20 The Pelagian heretikes did hold three pernicious opinions. First that 20 a man may be perfect in this life and keepe all the commaundementes. Haeres. 88. So the Rhemistes say, it is possible to keepe Gods commaundementes. Annot. Iohn. 4. sect. 1. Secondlie, the Pelagians say, that grace is giuen onely vnto men to this end, that they may doe more easely those thinges, which they are commaunded to doe, by their owne free will. Haeres. 88. So the Rhemistes say, that man was neuer without free will, but hauing the grace of Christ, it is truely made free. Annot. Iohn. 8. sect. 2. What is this else, but that his free will is made more free, and that grace helpeth him not wholly to worke, but more easely onely? Thirdly the Pelagians holde: Gratiam Dei non ad singulos actus dari: That the grace of God is not needefull to be giuen at euery assay, but that their free will in most thinges is sufficient: August. Epistol. 106. So the Rhemistes say, that though the Gentiles beleeued specially by Gods grace, yet they beleeued also of their owne free will. Acts. 13. sect. 2. What say they now else, but that a man may beleeue by his owne free will without grace?

21 The Manichees condemned the eating of flesh as beeing vncleane 21 and impure: Haeres. 46. So the papistes at certaine times forbid the eating of flesh. And heerein perhaps they differ from the Manichees, They held that flesh was vncleane by creation, the papistes by reason of the curse: for God cursed the earth, and not the waters, say they: and therefore vpon fasting daies fishe is preferred before flesh. Durand. lib. 6. cap. de alijs ieiunijs. So they both agree in this, that flesh is a thing vncleane and impure: for if they had not so thought, why did not the popish Bishop of London Stokesly rather suffer the pigge to be eaten, which was found in one Frebornes house in Lent time, his wife great with childe longing for a piece thereof, then commaund it as an vncleane thing to be buried in Finsburie fieldes, and so the good creature of God to be spilled and lost? Fox pag. 1585.

22 There was also another most blasphemous opinion of the Manichees 22 [Page] for they held, that the partes and members of Christ were dispersed euerie where, and that in their meates and drinkes, they did deliuer the members of Christ, which were tied and bounde in the creatures:August in Psal. 104. Tales, saith Augustine, sunt electi eorum, vt non sint saluandi a Deo, sed saluatores Dei, liberant enim membra Christi, cum manducant: The elect amongest them (for so they call their principals and ringleaders) are such, that they looke not themselues to be saued of God, but professe rather to be the sauiours and redeemers of God: for they doe set at libertie, as they imagine, the members of Christ in their daily eating. Compare now the opinion of the papistes with these heretikes: see if they be not cosen germanes: for as they made them selues, Saluatores Christi: The sauiours of Christ: so is it a saying among papistes, that, Sacerdos est creator creatoris sui: That the priest doth make his maker, by fiue wordes speaking in the masse. But herein the papistes goe beyond the Manichees: for they deliuered the bodie and members of Christ from the prison of the creatures, and sent them vp to heauen: but the papistes bring them down from heauen, and close them in the creature vnder the shape of breade and wine.

23 Lastly there was a notable heretike one Rhetorius, who affirmed, that 23 all other heretikes did, Rectè ambulare: Walke the right way, and holde the trueth. Haeres. 72. But this seemeth so absurd a thing to Augustine, that he doth not giue credit vnto it: Who if he were now aliue, woulde not thinke it so incredible a thing: for excepting those heresies, which haue beene raised concerning the natures of Christ, & his person (where notwithstanding the papistes are not free from error) what heresie hath there bene held about the officies of Christ, his kingdome, priesthoode and propheticall office, which is not this day, either in whole or in part, maintained by the Church of Rome? as it may partly appeare by that which we haue said alreadie.

And thus, I thinke, we haue in some measure recompensed our aduersaries courteous dealing, who so kindly vpbraid vs with heresie: Let all the world now iudge who are neerest cosens to heretikes, they or we. Wee may say vnto them as Augustine sometime to the Donatistes: Videsne, quemadmodum ista non sententia sua sed vesica, non solum inani sono, verumetiā in capite vestro crepuerit? Doe ye not see, how this their vaine sentence & puffe of a bladder, hath giuen a cracke, and is broken vppon their owne head? cont. Petilian. lib. 2. cap. 101. So this stormy blast of heresie, which they haue puffed at vs, is blowen vpon their owne faces: and they onely are found to be the heretikes. If they speede no better in other matters, the worst end of the staffe is like to be theirs. And this shall suffice for this part.

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Of the grosse absurdities and inconueniences of Popish Religion.

WEe will nowe (the Lord assisting vs) lay together some of those absurd and vnreasonable positions, which are boldly without shame affirmed by our aduersaries, hauing alreadie sufficiently detected and discouered their blasphemies, opinions contrary to scripture, together with their heresies. And herein the papistes doe bewray such ignorance and blindnesse, that wee neede not doubt to say, as it is alleadged by the holie Apostle, That God hath giuen them the spirit of slumber; eies, that they should not see▪ and eares, that they should not heare to this day, Rom. 11. 8: And as in an other place the same Apostle prophesieth: God shall send them strong delusion, that they should beleue lies. 2. Thess 2. 11. But now to the matter in hand.

They affirme that no general councel is of sufficient authoritie without1 Absurd the allowance of the pope: And that he is in such sort aboue al councels, that he cannot though he would, submit him selfe to their sentence. Bellar. de concilijs lib. 2. cap. 11. & 14. But the scripture saith, he that refuseth to heare the Church, let him be vnto thee as an heathen man, or publicane. Math. 18. 17. Therefore if the pope shal refuse the sentence of the Church assembled in generall councels, he is no better, by the voice of Christ, then an heathen. The papistes being further vrged, that if the pope were aboue councels, there shoulde bee no waye to resist a wicked pope. Bellarmine aunswereth like a Clerke, that there is no other remedie left in such a case, but to pray to God, who will eyther conuerte or confounde such a pope. Lib. 2. de Concil. cap. 19. An answere as absurde, as the opinion is: for by this meanes the Church shall runne into ruine and decay, when it is in mens power to helpe it, which is nothing else but to tempt God, then to depend of his extraordinarie worke, when he hath appointed an ordinarie meane of redresse.

That to haue beene twise maried, is a greater let and impediment to the 2 election of a Bishop, then either adulterie or fornication, Bellarm. de clericis. lib. 1. cap. 24. Whereas these are euery where prohibited in scripture, but not one place can be shewed, where second mariage is forbidden.

That a man may attaine vnto a greater measure and higher degree of 3 the loue of God, then is commaunded in the law: Thou shalt loue the Lord thy Godwith all thy soule, with all thy strength, Bellarm. de Monach. lib. 2. cap. 6. respons. ad Melancthon. Whereas it is certaine that it is not possible for vs to loue God in such perfection as we ought, and are commaunded▪ much lesse can we do more, then is our duety to doe. Luk. 17. 10.

[Page]That it is not lawfull for a votarie to marrie, though he were sure by 4 mariage to cure some mortall or deadly disease, that otherwise is incurable, Bellar. de monachis lib. 2. cap. 32. resp. ad. 4. rationem. Yet S. Paul counsaileth Timothie to drinke wine, whereas his manner was to drinke water, not for any mortal disease he had, but because of his infirmitie and weaknesse onely. 1. Timoth. 5. 23. And all such vowes, as are made rashy to the hurt and hinderance of our selues or others, may better be broken, then kept, because they offend against the lawe of charitie. Leuitic. 5. 4. 1. Samuel. 25. 22. Dauid breaketh the oth or vowe, which he had rasblie made in his anger.

That Christ was, Verèmendicus: A meere begger, and wanted both the 5 vse, and dominion of temporall thinges, Bellarm. de monach. lib. 2. cap. 45. But Augustine according to the scriptures saith: Nisi putetis, quia dominus petebat & indigebat▪ cuiseruiebant angeli, qui de quin (que) panibus tot millia pauit: Vnlesse ye thinke (saith he) that Christ begged, & was in want, vnto whom the Angels ministred, and who was able of fiue loaues to feede so many thousand: in Psal. 146.

This opinion, which the Iesuite holdeth, that Christ was a begger, was condemned by Pope Paulus. 2. for heresie. Ann. 1465. ex histor. sca. mundi. Howe dare hee then controule his Pope holy fathers determinate sentence?

Diabolus odit imagines: The deuill himselfe hateth and cannot abide an 6 image. Bellarm. de imaginibus sanctor. lib. 2. cap. 12. yet S. Paul saieth, what is offered or sacrificed to Idols, is sacrificed to deuils. 1. Corinth. 10. 20. He doth so abhorre an image that who so worshippeth them, doth the deuill great seruice.

Whensoeuer wee see either a maunger to be painted or grauen to represent 7 the natiuitie of Christ, or a post or piller to represent his scourging, Non carent veneratione sua: There is some religious reuerence to be done vnto them: Bellarm. de sanctor. imaginibus. lib. 2. cap. 30. So in the Iesuites iudgment euerie Alehouse painted cloath, shewing any such picture, must be adored and worshipped.

That the sacrament doth conferre grace: Ex opere operato, by the very 8 worke that is wrought, that is, the externall action, not for the worthines of the minister or the receiuer. Neither doth faith giue efficacie to the sacrament, no more then the drines of the wood is the cause that it burneth, which is the fire. Bellarm. lib. 2. de effect sacrament. cap. 1. not. 4. These are foule absurdities: as to thinke, that any action of it selfe pleaseth or is acceptable vnto God without faith, contrarie to the scripture, Hebr. 11. 6. And to make the sacramentes to be more principall then faith, whereof they are but seales. Rom. 4. 11. And faith being the verie life of a righteous man. Rom. 1. 17.

[Page]Thata Pagane or Infidell may baptize in a case of necessitie or extremitie,9 Bellarm. de Baptism. lib. 1. cap. 7. A verie absurde thing that one by Baptisme may be receiued into the Church and made a member of Christ, by him that is not in the Church nor of the bodie of Christ nor euer was: Whereas Christ said onely to his Apostles; Goe and teach al nations, baptizing them, &c. Math. 28. 19.

That it is very probable that Iohn Baptist vsed no forme of words at 10 all in his baptisme, Bellarm. de sacram. Baptis. lib. 1. cap. 20. Which is an absurd saying, and contrary to S. Paul, who testifieth of Iohn, that he baptized the people, saying vnto them, That they shoulde beleeue in him, which should come after him, that is, in Iesus Christ, Act. 19. 4.

That the Apostles were first made priests in the institution of the Lords 11 supper, and Bishops afterwarde, when Christ was risen from the deade. Bellarm. de sacram. Confirmat. cap. 12. resp. ad. 2. argum. But what neede they be ordained priestes or Bishops, who already were called to be Apostles, which is the first and chiefest office in the Church? Ephes. 4. 11. And includeth other inferior functions: for the Apostles together with their Apostleship were made pastors, and doctors & Bishops to, if you wil, of the Church, so that they needed not any new inuesting to these functions.

That the Bishop is the onely pastor of his diocesse, and that inferior ministers 12 & teachers are not pastors properlie. Bellar. de Concil. lib. 1. cap. 15. Yet S. Peter maketh Elders, Presbyteri, (as they translate,) priestes, to be the proper pastors of their seuerall charges: Feede the flocke of God, which dependeth on you. 1. Pet. 5. 3. But if a particular flocke or congregation depend on their teacher and instructer, then is he properly their pastor.

The regiment of the Church is easier then the gouernment of the common 13 wealth: Facilior est gubernatio ecclesiastica, quam politica: Bellarm. de Roman. pontif. lib. 1. cap. 9. respons. ad obiect. 4. Here the Iesuite bewraieth his great ignorance, seeing there is no greater charge, thē that which concerneth the soules of men: the care wherof Bellarmine confesseth not at al to belong to the politicall or ciuill magistrate. And therefore S. Paul crieth out in admiration of this waightie and wonderfull calling: Who is sufficient for these thinges▪ 2. Corinth. 2. 16. And therefore calleth the care, which he had of the Churches, a trouble & a cumbrance. 2. Corinth. 11. 28. It is not therefore so light and easie an office, as the Iesuite thinketh, to haue charge of mens soules.

Tantum abest (saith Bellarmine) vt negatio Petri obsit primatui, vt potiùs 14 eum confirmet: Peters deniall of Christ was so far from hindering his primacie, that it did rather further it. De Roman. pontific. lib. 1. cap. 28. A greate absurditie: for it was so sarre from being any helpe or furtherance to Peter, that it had bene sufficient without the great mercie of God, to haue hindred his saluation. And if Peter receiued such a benefite by his [Page] deniall of Christ, he might haue spared some teares, and not haue wept so bitterly for his fault.

Whereas we alleadge against our aduersaries, that it is like that Peter 15 was not at Rome when S. Paul wrote his Epistle to the Romanes, because he is not remembred amongest so many, in the Apostles salutation, cap. 16 They shape vs these and the like aunsweres: It might be that Peter at that time was out of the towne, or that there were special leters sent to Peter beside, or this epistle might be sent enclosed to S. Peter by his means to be deliuered to the Church, Rhemist. annot. Rom. 16. sect. 4. Who seeth not the absurditie and insufficiencie of these aunsweres?

That Peter failed in charitie, when he denied Christ, and not in faith, & 16 if he failed in faith, he lost the confession of faith, not faith it selfe, Bellarm. de Roman. pontif. lib. 4. cap. 3. But how I pray you can a man faile in charitie and not in faith, seeing a liuely faith alwaies worketh by loue? Galath. 5. 6. and can not be separated or diuided from it. And it is as absurd a thing to say, a man may loose the confession of his faith, and yet keepe his faith sound: for these two are the principall fruites of faith, to Beleeue with the heart, and confesse with the mouth, Rom. 10. 10. And where either of these is wanting, there cannot be a right & perfect faith.

That the pope as he is pope can not erre: And yet whether he may erre 17 or not: Est ab omnibus fidelibus obedienter audiendus: He is obediently to be heard and followed of all the faithfull, Bellarm. de Rom. pontific. lib. 4. cap. 2. What an absurd thing is this, to binde the Church absolutely to obey a man, as wel when he erreth, as when he erreth not: S. Paul durst require no more of the Corinthians but to follow him as he followed Christ. 1. Co. 11. 1.

In the late deuised doctrin of their imagined Antichrist, our aduersaries 18 are driuen to graunt many absurdities. 1. That Antichrist shal come of the tribe of Dan, Rhemist. 2. Thess. 2. sect. 8. Whereas it is certaine that the tribes of the Iewes are now shufled together, & the distinction of their kinreds & families is not kept: for if in Ezra his time after the captiuity their genealogies were not perfitly known, and therefore some were put from the priesthood, Ezra. 2. 62. how much more now, the Iewes hauing beene dispersed in the worlde almost 16. hundred yeares, is it like, that their petigree and descent from their fathers is not obserued?

2 Antichrist, say they, shall haue his imperiall seate at Ierusalem, and 19 reedifie againe the temple, and commaund circumcision to be vsed. Bellarm. lib. 3. de pontif. cap. 13. This is a great absurditie contradicting the trueth of scripture: for Haggai the prophet calleth the temple builded by Zorobabel the last house, 2. 10. But if it shal be the third time erected, how was that the last?

3 That Antichrist shall raigne but 3. yeares and an halfe: and yet in 20 this space shall fight with the three Kinges of Lybia, Aegypt, Aethiopia, [Page] and persecute the Christians through the whole worlde, Bellarm. cap. 16. But let any man say: how is it possible that in so short a time Anti-christ should conquere and subdue the whole world? In the which space a man can hardly compasse, or goe through the world.

The popish religion preferreth the rich before the poore, euen in spirituall 21 matters. Ideo in hoc solo casu melior est conditio diuitis, quam pauperis, quia habet vnde suffragia fiant pro ipso. In this case only the estate of the rich is better then the poore, because hee hath, where with all suffrages shoulde be made for him: that is, hee is able to giue largely for Masses. Albert. Mag. de offic. missal. tract. 3. But the scripture biddeth otherwise, that wee shoulde not haue respect vnto the rich, that hath a golde ring, or weareth gay apparell. Iam. 2. 2.

The signe of the crosse euen by the very act and making of the signe,22 though it be done by a Iew, Infidel or pagane, is offorce to driue away the Deuill, Bellarm. de imaginib sanct. cap. 30. Yea, but carnall weapons, such as the signe of the Crosse is, profit not good Christians against their spirituall enemies. 2. Cor. 10. 4. how much lesse Paganes or Infidels.

The Iesuite maketh two representations of the death of Christ: there is 23 simplex repraesentatio, a simple & plaine representation, and that is in the sacrament of the Eucharist: and there is repraesentatio ad viuum, a full and liuely representation of Christ, & that is vpon good Friday, when Christs death is set foorth by diuers gestures, actions, instruments, copes and vestmentes. Bellarm. lib. 1. de Miss. cap. 1. But how absurde a thing this is, euery man may see: that the representation of Christes death in the Sacrament, instituted of the Lord himselfe to be a shewing foorth of his death, should be but a plaine and simple representation: and the other deuised by man, being done without a Sacrament, should bee called a liuely representation: What is this else, but to set the spirit of God to schoole, as though a more liuely shewing foorth of Christes death could bee deuised by man, then was ordained by Christ?

It is not necessarie (they say) in euery Sacrament to haue a visible signe,24 and therefore the wordes of absolution (which are audible, though not visible) may bee the externall signe in penance. Bellarm. lib. 1. de poenitent. cap. 11. See what an absurde saying this is: for by this reason the preaching of the word may be a sacrament, because there is an audible sound.

Likewise in the Popish Sacrament of matrimonie, the Iesuite maketh 25 the parties contracted, both the matter of matrimonie, and the Ministers, and the forme to be these words: I take thee &c. Bellarm. de matrim. cap. 6. Here are two great absurdities: for first the preachers & Ministers of the word only are the dispensers of the mysteries & sacraments of the Church, 1. Cor. 4. 1. therfore the parties themselues cannot be the ministers of matrimony, which they say is a sacramēt. Secondly it is not euery word that [Page] sanctifieth but the word of God. 1. Timoth. 4. 5. but these wordes, I take thee, &c. are no part of the word, therefore they haue no power to sanctifie.

The Rhemistes holde opinion, that Henoch and Elias doe yet liue in 26 their bodies in Paradise: Apocal. 11. sect. 4. But paradise is nowe no other place but heauen, 1. Corinth. 12. 2. 4. But there (they say) Henoch and Elias are not, for they shal come againe in their own persons (as they hold) and resist Antichrist, and in the end be stayne of him: but bodies once glorified in heauen, can no more die, neither are subiect to violence: If then they bee not in heauen, they are not in paradise, which is no other place but heauen. Let now any indifferent man iudge, how handsomely these things agree together.

That the Angels shall be are the signe of the Crosse before Christ comming 27 to iudgement, Bellarm. de sanctis, lib. 2. ca. 28. This also is a phantasticall conceite of theirs, without any ground of Scripture, or anie good reason.

But of all other popish absurdities, these are most grosse and palpable, which they are driuen to confesse about their deuise of transubstantiation in the Eucharist.

First, they doe graunt, that the body of Christ may bee and is in many 28 places at once locally and visiblie, that his flesh is at the same time in heauen, and in earth in the Eucharist, Bellarm. de sacram. Eucharist. lib. 3. cap. 4. Yet the Angell sayth contrary, Hee is risen, for hee is not here. Math. 28. 6. Which had beene no good argument, if Christes bodie be in many places at once.

Secondly, they further affirme, that Christes body in heauen, and at the 29 same time in earth▪ are not sundry bodies, or diuers partes of one body, but one whole body, not deuided or discontinued from it selfe, Bellarm. ibid. Thus they make Christ a monstrous body, that can fill heauen, and earth, and indeed they in so saying, destroy his humanitie.

Thirdly, they graunt that the body of Christ is in the Sacrament with 30 all his partes and dimensions, hands, face, feete. Bellarm. lib. 3. de Eucharist. cap. 7. But what an absurde and impossible thing is this, that the body of a man, as of three cubites in height, and hauing other dimensions answearable to the proportion and stature of an humane body, should bee inclosed in a thinne wafer cake, such as they vse in their Eucharist, not a spanne in breadth, without destruction of the partes and dimensions of the bodie?

Fourthly, that one and the same body of Christ, in the same instant, may 31 bee sayd to bee, Sursum, deorsum, Aboue and belowe, Remotum, propinquū, Neare vnto the earth, and farre distant from it, that it may bee in motion in one place, and yet rest and bee at quiet in an other, as the soule in the [Page] body, as it is in the feete, is neere to the earth, as in the head, it is further off, Bellarm. de sacram. Eucharist. lib. 3. cap. 4. These are absurdities contrary to the rule of reason, that contradictorie speeches should in one instant be true of the same bodie or subiect. And what is heresie, if this bee not, to resemble and compare the fleshe of Christ to a soule or spirit, that as the soule is in the body in no certayne place, but euery-where, so the flesh of Christ should bee in the world? for this followeth of the Iesuites comparison betweene the soule of man, and the flesh of Christ.

5 Corpus Christi incipit esse in altari, (sayth Bellarmine) per conuersionem 32 panis in ipsum, The bodie of Christ beginneth to be in the altar by the cō uersion or turning of the bread into his body, Lib. 3. de sacram. cap. 4. What great blasphemie is this, to affirme that Christes fleshe is made of bread? for these are their owne wordes, that the bread is not annihilate, that is, turned into nothing, but into the body of Christ. And Bellarmine also confesseth, that Christes body in the Eucharist is made of bread, as the wine was of water by our Sauiour Christ, Iohn 2. But in that myracle it is certayne the water was the matter whereof the wine was made, for otherwise Christ would not haue bid the seruauntes fill the water-pottes with water, if hee had purposed to create wine of nothing rather then to chaunge water into wine. Bellarm. de sacram. Eucharist. lib. 4. cap. 24. Thus Christ by popish diuinitie shall haue a breaden body.

6 That after the words of consecration, there remayne onely the accidentes 33 of bread and wine, as their colour, taste, roundnesse and such like, the substances of thē being changed: And so they confesse against the rule of nature and reason grounded vpon scripture, that accidentes haue a being and substance of their owne without a subiect, Harding defens. apolog. 305. pag. And it is the generall opinion of all papistes: So in their opinion there may bee the whitenesse, roundnesse and taste of bread, and yet no bread: the rednesse, tartnesse and other properties of wine, and yet no wine. If a man then should aske, what round or whyte or red thing is this? they can not say bread or wine, for there is none left: Neither will they say, that the body of Christ is eyther white or red, and thus are they driuen to their shiftes. Whereupon some of their schoole-men haue sayde, Accidentia illa sunt in aēre, tanquam in subiecto: The accidents are in the ayre as in their subiect, De consecrat. distinct. 2. Species, in glossa.

7 They are the accidents of bread & wine, which are eaten, & chawen,34 or rent by the teeth, Bellarm. lib. 1. de sacram. Eucharist. cap. 11. respons. ad argum. 5. And which goe downe into the bellie, and nourish and feed the body, Harding defens. apolog. pag. 305. Thus by popish philosophie, the accidentes of wine make a man drunke, the accidentes of breade may feede a man and make him fatte, without eyther bread or wine.

8 That Christ would not haue the externall figures and shapes of the 35 [Page] elementes chaunged, but remayne still, because man woulde abhorre to eate humane flesh in the proper shape, Bellarm. lib. 3. de sacram. Eucharist. cap. 22. But what an absurde thing is this? as though Christ would commaund any vnseemely thing, or contrarie to humanitie. And how could the Apostles commaunde the Gentiles to abstaine from strangled, and from blood: Actes 15. when as by their doctrine they did cate daily in their assemblies the raw flesh and blood of Christ?

9 If the consecrate host, as they cal it, chaunce to putrisie and corrupt,36 or to be burnt with fire, or deuoured of a Mouse, or any other vermine by the negligence of the priest, they say, it ceaseth to bee the body of Christ, and that God in that verie instant supplyeth some other matter, Bellarm. lib. 3. de Eucharist. cap. 24. ad argum. 6. Or else it returneth into the nature and substance of bread againe, as other papists affirme, Fox p. 496. So there is no lesse myracle wrought by occasion of the priestes negligence, then was before by the words of consecration. And it is not enough for God to worke miracles for men, but euen for Mise also: yet Bellarmine telleth vs very soberly, that all this is done, Sine miraculo, without a miracle: But how I pray you, can bread be turned into flesh, & flesh againe into bread without a miracle?

10 Yea some of them are not ashamed to write thus, Si Canis vel porcus 37 deglutiret hostiam consecratam integram, non video quare corpus domini, nō simul traijceretur in ventrem canis vel porci: If a Dogge or a Hogge shoulde deuoure a whole consecrated host, I see no thing to the contrarie but the body of Christ may passe withall into the bellie of the dogge or hogge, Alexander Halens. part. 4. quaest. 25. memb. 1. And the allowed Glosse sayth: Corpus Christi potest euomi, The bodie of Christ may bee spued or vomited vp agayne: De consecr. distinct. 2. Si quis in Gloss.

11 They suffer not the lay people to bee partakers of the Cuppe, but 38 to receiue in one kinde onely, alleadging these and such like weighty causes, as the danger of spilling, sheading, and shaking the bloud out of the cup, or the souring, or else sticking vppon mens beardes, and such like, Bellarm. lib. 4. de Eucharist. cap. 24. Fox▪ pag. 1150. Are not these (thinke you) matters of great moment and importance, to frustrate, and make voyde the institution of Christ?

Vnto these and such like absurdities of pope-catholike Religion, wee may adioyne also the profound and weightie questions, and deepe discourses of popish Diuines: as to begin with their captaynes and ringleaders, and first fathers of superstition: Austine the Monke, that was sent into Englande by Gregorie the first, sent vnto his maister to know his iudgment and resolution, in these, and such like weightie matters.

First, whether a woman great with child ought to be baptized. Secondly,39 after how many daies the children that are borne ought to be baptized.

[Page]Thirdly, if she be in her monthly course, after the disease of women, whether then she may enter into the church, & receiue the communion.

4 Whether it be lawfull for the man▪ after company had with his wife,40 before he be washed with water, to enter into the Church: These and such like graue questions this Seraphicall doctor sent vnto Rome to be discussed, souring rather of Iewish superstition, then of Christian faith and iudgement. Plura apud Fox▪ pag. 117.

The like stuffe a monkish letter sent to king Naiton king of Pictes, by 41 Abbot Colfride, conteineth: In the which entreating of the shauing of priestes, he exhorteth the king to reforme his countrey, and to imitate the shauing of S. Peter, rather then the shauing of Simon Magus: Which at the first appearance (saith he) hath a shew of a shauen crowne, but if you marke his necke, you shall finde it curtailed in such wise, as you will say, it is rather meete to be vsed of the Simonistes, then of Christians. The blinde superstitious king hauing read this letter, kneeled on the ground, and gaue God thankes that he had deserued to receiue such a present out of Englande: ex Beda, lib. 5. cap. 22. Is not this deepe diuinitie, and fit matter for the king and states of a land to busie their heades about? And had the countrey no neede to be reformed touching the doctrine of faith or maners, but all must be laide aside, and care onely taken for shauing of crownes? He speaketh much of S. Peters shauing, howe Peter was shaued one way, Simon Magus an other: but where findeth he in scripture, or any approued writer, either this or that? But such was the diuinitie, that Monkes spent their time in, in those daies.

Such an other great and difficult question much troubled and busied 42 the popes schoolemē of later times: as who should be our Ladies cōfessor, or ghostlie father: after much discussing and debating of this matter, it was agreed to be S. Iohn. But hereupon sprang a more doubtful matter, that 43 seeing our Ladie was void of al sinne both Original and actual, as they affirme, what neede she should haue of confessiō, or if she did confesse, what she did say in her confession. And here Albertus Magnus doth helpe at a pinch, & telleth vs plainly, her confessiō was this: That she had receiued that great grace to be the mother of Christ, not excōdigno, of any dignity of her own: but yet notwithstanding of congruitie, Albert. cap. 74. super Euan. Miss [...]s est.

Ann. 1509. There was a fierce contention renewed betweene the Franciscane 44 and Dominike friers, about the conception of the virgin Mary. The Franciscans held this most blasphemous opiniō, that she was not only void of actuall sinne, but euen free from Originall sinne, vnto the which she was not subiect, no not one moment of her Conception. The Dominikes affirmed more agreeable to the scriptures, that Christ onely had this priuiledge to be conceiued and borne without Originall sinne, notwithstanding they graunted that the blessed virgine was also sanctified and purged in her mothers wombe from Originall sinne.

[Page]Yet the Franciscanes preuailed, and the poore Dominikes with the trueth, were crusht to the walles, the Pope himselfe who was then Sixtus the fourth determining against them. Plura Fox. pag. 800. Were not these deepe diuines and profound doctors, that would trouble them selues with this question, which was long before decided by the Apostle, who doubteth not to say, That al haue sinned: Rom. 3. 23. & 5. 12. Yea and Mary her selfe acknowledgeth that she had neede of a Sauiour, Luk 1. 47. And therefore was a sinner as well as others. Such were the matters which in those times of ignorance and darknes the popish clergie did occupy them selues in: Magis puerilibus ineptijs, quàm sacerdotum & cordatorum virorum prudentiae conuenientia: Matters fitter for children to toie withall, then beseeming the grauitie of priestes & stayed men, as Constantine saith writing to Alexander and Arrius, Euseb. de vit. Constantin. lib. 2.

Thus farre also concerning the absurd and friuolous positions, maintained by our aduersaries: I professe not (as I haue often said) in this treatise to make a collection of all, but euery where, taking what came next to hand, to giue the reader a taste, referring the rest to him selfe, for I trust, by these few examples, which I haue set downe, we may easely iudge and discerne of popish religion: for it fareth with them, as Augustine saide of some other heretikes in his daies: Qu [...]madmodum solet accidere, vt quando transeuntes nubes per obscura noctis intuemur, earum caligine sic acies nostra turbetur, vt in contrarium nobis sydera currere videantur: sic isti, quia in erroris sui nubilo pacem non inueniunt, &c. As it happeneth, when we see the cloudes mooue in a darke night, our sight is so dimmed, that we imagin the starres to goe another way: So these fellowes not finding any ende or stablenes in the cloudes of their error, are not able rightly to iudge of the trueth, but thinke that the scripture and all goeth awrie: De diuers. ser. 15. Euen thus our aduersaries being besotted with their owne imaginations, and their eye of iudgement obscured with the thicke cloudes of wilfull ignorance, doe runne as it were in a maze, taking error for trueth, & absurd and strange positions, for catholik and sound doctrine. Now to the next Piller.

The third Piller of Popish doctrine consisting of 3. partes, loose argumentes, weake solutions, and subtil and sophisticall distinctions.

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The first part setting forth the loose and light argumentes, whereby papistrie is vpholden.

FIrstlet vs see how pithily our aduersaries dispute, & how lustely they lay about them for the supremacie, and peerlesse authoritie of the pope.

Peter did excommunicate Ananias and 1 Sapphira: He healed the sicke by his shadow: Ergo he was head of the Church, Rhemist, annot. act. 5. 8. Peters person was garded with 4. quaternions of souldiers. Act. 12. 4. the Church praieth for him, ibid. sect. 4. Paule nameth him Cophas 1. Corinth. 9. 5. Ergo he was chiefe of the Apostles, & consequently the pope his successor is head of the Church.

Christ said vnto Peter, I will giue vnto thee the keyes of the kingdome 2 of heauen. Math. 16. 19. And Christ againe bid Peter feede his sheepe, Iohn. 21. Ergo Peter and his successors the popes, are the iudges of the true sense of the scripture, Bellarm. de verb. interpret. lib. 3. cap. 5.

Christ saith Iohn 10. 16. There shall be one shepheard, and one sheepefolde [...] 3 Ergo there ought to be one chiefe pastor of the vniuersall Church, and that is Peter and his successors, Bellarm. lib. 1. de pontisi [...]. 'Roman. cap. 9. Whereas Christ in that place speaketh of the calling of the Gentiles: Other sheep I haue also, which are not of this fold: That they together with the Iewes shall make but one sheepefold vnder Christ.

Christ said to Peter, I haue praied for thee, that thy faith should not faile:4 Ergo the pope cannot faile, nor erre in faith, Bellarm. de Roman pontif. lib. 4. cap. 3. So Christ praieth for all the faithfull. Iohn. 17. 20. Therfore by this reason all beleeuers should be priuiledged from errour.

[Page] Wheresoeuer two or three are gathered together in my name, there am I in the 5 midst of them, Math. 18. 20. Ergo it belongeth to the Pope to cal and congregate coūcels: for to be assembled in the name of Christ, is nothing else but to be gathered together by the popes authoritie, which he hath receiued from Christ, Bellarm. de concil▪ lib. 1. cap. 12.

So by this reason if two or three of the faithfull meete together in the feare of God, Christ wil not be present, vnlesse they haue the popes leaue to come together.

Christ said to Peter, Put vp thy swoord into the scabberd: Ergo the pope 6 hath both swordes, Harding ex Iuel. pag. 579. A simple argument, Peter was rather rebuked for striking with the swoord, then commaunded to vse it.

The Church that is at Babylon saluteth you, 1. Pet. 5. 13. Ergo Peter was at 7 Rome: for by Babylon here he meaneth Rome, Bellarm. lib. 2. de pontif. cap. 2. A silly argument to prooue Peters being at Rome: he was at Babylō, Ergo at Rome: yet by their owne confession Rome is Babylon, which is the seate of Antichrist.

Your faith is published through the whole world, Rom. 1. 5. Ergo the Church 8 of Rome can not erre, Rhemist. ibid. So S. Paule saith of the Church of the Thessalonians, Your faith is spred abroad into all quarters, 1. Epist. 1. 8. Ergo neither could their Church erre in faith.

God tooke of the spirit that was in Moses, and gaue it among the 70. Elders, 9 Num. 11. 16. Ergo Bishops haue their authoritie from the pope, Bellarm. Ans. The pope might rather chalenge to be Aarons successor, who was the high priest, then Moses. And hath the pope then such abundance of the spirit of God, that he can afoord a portion thereof to all the Bishops in the world, and yet keepe enough for himselfe?

Melchisedech was both King and Priest, Ergo the pope is also a temporall 10 prince, Bellarm. lib. 5. de Rom. pontif. cap. 9. This argument beside that it hath no sequele at al, containeth blasphemic: for Melchisedech was onelye a type and figure of the spiritual kingdom and priesthood of Christ, as the Apostle maketh the application. Hebr. 7.

Then beganne men to call vpon the name of the Lord, Gen. 4. 26. Ergo 11 there were Monkes before the flood, Bellar. de Monach. lib. 1. cap. 5.

Suffer little children to come vnto me, Math. 19. Ergo young men and children 12 may be made Monkes, Bellarm. de Mon [...]ch. lib. 2. cap. 35.

God said to Abraham, Go out from thy kinred and from thy fathers house, 13 Gen. 12. 1. forget thine owne people and thy fathers house. Psal. 25. 10. Ergo it is lawfull for children without their parentes consent to enter into profession of Monkerie, Bellarm. ibid. cap. 36.

Nowe for purgatorie, which they imagine to be a place of temporall 14 torment after this life, they reason thus out of scripture. The prophet Dauid saith: Lorde rebuke me not in thine anger, nor chastise me in thy wrath▪ [Page] Psal. 38. 1. Wee went through fire and water. Psal. 66. 12. Who shall abide the day of his comming? for hee is like a purging fire, and as fullers sope. Malach. 3. 2. Ergo there is a purgatorie fire after this life. These arguments are too vaine for children: As though where the Scripture speaketh of fire, it must needs bee vnderstood of purgatorie fire, whereas the prophet Dauid by water and fire vnderstandeth the afflictions of the Church: and the Pophet Malachie, the day of the Lords visitation.

The like pithie argumentes they ground out of the newe Testament,15 as Math. 5. 22. Hee that is angry with his brother is culpable of iudgement, hee that saith Racha, shall bee iudged by a Councell. Luke 23. the thiefe vppon the crosse sayd to Christ, Remember mee, when thou commest into thy kingdome. Act. 2. 24. whom God hath raysed vp, and loosed the sorrowes of (hell as they read) for it was impossible for him to be holden of it. Ergo, there is a purgatorie after this life, Bellarm. de purgator. lib. 1. cap. 4. loc. 5. 7. 8. These bee their goodly arguments, which if they prooue any thing, do insinuate thus much, that Christes kingdome is purgatorie, as in the second place, and that Christ himselfe was in purgatorie, as it followeth by their collection out of the third place alledged: And that a man for a rash word speaking shall be tormented in purgatorie, which they say exceedeth all the paines and punishments of this life, as out of the first place.

The like argumentes they haue for purgatorie drawen from prophane 16 authoritie, as from the Turkes Alcaron, out of Plato in Gorgia, out of Cicero in somnio Scip [...]onis, and Uirgils Aeneads, and last of all, flames of fire doe breake foorth from the great hil Aetna, and out of other places: ergo there must needs be a purgatory, Bellarm. cap. 7. & 11. Are not these substantial arguments to ground a mans faith vpon? for Bellarmine sayth, it is an article of fayth to beleeue purgatorie, and that hee which beleeueth it not, is sure to goe to hell, Lib. 1. de purgat. cap. 11. Thus the vnbeleeuing Turkes, the heathen philosophers and poetes, are become maisters of Christian mens fayth.

Christ raysed Lazarus from the dead. Ioh. 11. the rulers daughter. Mat. 17 9. the widowes sonne, Luk. 7. Ergo, Wee ought also to pray for the deade, Bellarm. lib. 2. de purgat. cap. 15.

Rom. 2. 7. To them, which continue in weldoing, glorie, honor, and immortalitie. 18 Ergo Saintes are to bee worshipped. Bellarm. de Sanctor. beatitud. lib. 1. cap. 13. argum. 7. Moses prayeth thus, Remember O Lord, Abraham, Isaac, & Israel thy seruantes, Exod. 32. Iob sayth, haue pitie vpon me, O my friends, Iob. 19. 21. Ergo, wee may and ought make our prayers vnto Saintes, Bellar. ibid. cap. 19. these argumentes doe rather mooue laughter, then minister any matter worthy of confutation.

The Israelites were commanded to strike the bloode of the Paschal 19 Lambe vpon the two side postes of the doore and the vpper doore post, [Page] Exod. 12. 7. Iacob laying his handes a crosse did blesse Iosephs sonnes, Gen. 48. Apocalyps 14. 1. hauing his fathers name written in their foreheades: this is the signe of the crosse: Ergo it is an holy and venerable signe, Bellarm. de imaginib. Sanctor. lib. 2. cap. 29. Is not this well reasoned for the crosse?

The Israelites were commaunded thrise a yeare to go vp to Ierusalem,20 Deuteron. 16. Christ went vp with his mother and Iosepth to Hierusalem, Luk. 2. Paule made hast to go vp to Ierusalem to keepe the feast of Penticost, Act. 20. Ergo now also Christians may go in pilgrimage to Ierusalem and to the holy Land, Bellarm. de cult. sanctor. lib. 3. cap. 8. Thus we learne a new point of popish diuinitie, that our sauiour Christ and the Apostles went in pilgrimage: Whereas Christ him selfe saith the contrarie: The time commeth, when ye shall neither in this mountaine, nor in Ierusalem worship the father, Iohn. 4. 23. This agreeth with an other popish tale, that Christ came in pilgrims weede to S. Gregories table of hospitalitie, Rhemist. annot. Heb. 13. sect. 2.

Sweare not by heauen, it is the Lordes seate, nor by the earth, it is the Lordes 21 footestoote. Math. 5. The place where thou standest is holy ground. Exod. 3. Thou hast knowen the holy scriptures of a childe. 2. Timoth. 3. 15. The very letters of scripture are called holy, because of the holy contentes. Ergo also Images of Saintes, because they are signes of holy thinges are to be reuerenced and worshipped, Bellarm. de imaginib. sanctor. lib. 2. cap. 12. And these, with the like are their stout argumentes, for the adoration of Images.

The prophet commaunded Naaman to wash him himselfe 7. times,22 2. King. 4. The Altar must be cleansed 7. daies, Exod. 29. 37. Iob offered 7. Bullocks and 7. Rammes for his friendes, Iob 42. So in the Apocalips, 7. Churches, 7. Angels, 7. Starres, 7. Candlestickes, 7. Thunders, and the like. Ergo there are 7. Sacramentes, Bellarm. de sacrament. lib. 2. cap. 26. Rhemist. an [...]ot. Apocal. 1. sect. 3.

Act. 8. 17. They did lay their handes vpon them, and they receiued the holy 23 ghost. Ergo confirmation which is done by laying on of handes is a sacrament, Act. 19. 6. Paule laide his handes vpon them, and the holy ghost came vpon them, and they spake with tongues. Ergo a sacrament of confirmation, Bellarm. de sacram. confirmat. lib. 2. cap. 2.

God is able to bring a Camel through the eye of a needle, Math. 20. 26.24 Christ came in vnto his Apostles the dooers being shutte, rose out of his graue, the stone lying vpon it. Ergo he may as well, and is present bodily in the Eucharist. Rhemist. Math. 26. sect. 11. Bellarm. lib. 3. de sacram. cap 6. Christ trans [...]igured his bodie in the Mount, Math. 17. he turned water into wine, Iohn. 2. Appeared to Saule out of heauen. Act. 9. Ergo he may as well be present in the sacrament, and consequently is, Rhemist. Iohn. 2. sect. 2. Act. 9. sect. 1.

For the sacrifice of the masse they reason thus: Prou. 9. 1. wisedome hath 25 [Page] built her an house, s [...]ine her victuales and drawen her wine: Melchisedech brought forth breade and wine to Abraham, Gen. 14. The Priestes and Leuites shall not want a man, to offer burnt offeringes continually, Ierom. 33. 18. Ergo there is a sacrificing priesthood vnder the Gospell, and the masse is properlie a sacrifice: Bellarm. lib. 1. de missa. cap. 6. 9. But here they haue prooued nothing, vnlesse they say, that the masse is a burnt offering, or that therein there is an oblation of bread and wine, which they will not graunt.

Likewise they reason out of the new testament: as Iohn 4. Christ saith,26 The houre commeth, when the true worshippers shall worship my father in spirit and trueth. Acts. 13. 2. As they ministred and fasted, the holy Ghost said, Seperate me Paule and Barnabas. Christ also said, Hoc facite, Do this in remē brance of me. In all these places by worshipping, ministring, doing, we must vnderstand sacrificing, Ergo the masse is truely and properly a sacrifice, Bellarm. cap. 11. 12. 13.

Iob offered sacrifice vnto God for his friendes, Iob. 42. Ergo the Masse a 27 sacrifice propitiatorie. Bellarm. lib. 2. cap. 2.

Timoth, 1. epist. 2. 1. I exhort (saith the Apostle) that first of al supplications, praiers, 28 and giuing of thankes be made for all men, for Kinges, and for all that are in authoritie, that we may leade a quiet, and a godly life. Ergo the Masse is a sacrifice auailable for the obtaining of temporall blessinges, for these are the supplications which are made in the Masse, Bellarm, lib. 2. de Miss. cap. 3.

Christ hanging vpon the Crosse vttered but seauen short sentences in 29 the hearing of those that stoode by, for the space of 3. howres, all the while beside holding his peace: Ergo, the priest at masse is not bound to vtter all the canon with a lowd and audible voice, lib. 2. cap. 12.

The prophet Dauid saith, Let my praier be directed before thee as incense, 30 Psal. 141. 1. Ergo censing and burning of incense is to be vsed in the masse, Bellarm. lib. 2. de Missa. cap. 15.

For Auricular confession, they bring these and such like argumentes▪ 31 Adam and Eua confessed their sinnes vnto God, Genes. 3. and Cain also, Genes. 4. At the voice of Christ Lazarus came forth of the graue, and was loosed by his Apostles from his graue cloathes, Iohn, 11. So men confessing their sinnes to the priestes, by them receiue absolution. Ergo Auricular confession necessarie with particular enumeration of sinnes.

It were too long to heape together, either all, or most of those childish and wanton argumentes, wereby our aduersaries do rather dally then dispute with vs, ministering rather matter of sport and laughter, then enforcing any sound perswasion of their cause: But by these, which wee haue seene wee may gesse of the rest. Let indifferent men nowe iudge, whether we may not iustly say vnto them (their proofes and argumentes [Page] being so weake, & hanging so euill together, as Irenaeus obiected to the heretikes, that they make a rope of sande. All the worlde beginneth to see their nakednes & beggerie, what sleight arguments, what loose coniectures, what poore shifts they vse: and how in most of their chiefe questions, they are faine to begg some help of the Iewes, and runne to their beggerly ceremonies, as S. Paul calleth them, for succour. It shall not be a misse to see a few examples of this matter.

To proue their traditions beside scripture, they alledge the vnwritten 1 traditions of the Iewes, Bellarmine de verb. lib. 4. cap. 8. And yet wee read of no such authentical traditions which they had, but those which were vnlawfull & superstitious, condemned by our Sauiour Christ, Mark. 7. 9. Ye reiect the commandements of God, to obserue your own traditions.

They ground the vsurped Monarchie of the Pope ouer the whole 2 Church vpon the example of the high priesthood in the law, which was a type and figure of Christ, and in him accomplished, Heb. 4. 15. & 9. 24. Bellarmine, de Roman. Pontif. lib. 1. cap. 9.

The name of Clerkes or Clergie men Bellarmine deriueth from the 3 Iewes: amongst whom the Leuites were said to be the Lords lot & inheritance, Numb. 18. Bellarm. li. 1. de Clericis. ca. 2. And thus he would bring in a legal & Iudaicall difference between the Ministers of the Gospel & the people, as there was between the Leuites & the other tribes: Wheras before the Lord there is no difference between them in that respect: for they are al, both people & pastors, the Lords inheritance & lot, 1. Pet. 5. 3.

The single life of the Clergie he would proue, by the example of the 4 priests in the lawe, who when their course came to sacrifice, separated themselues from their wiues, Bellarm. de Cleric. li. 1. ca. 19. But who seeth not, that this was a legal sanctitie onely, representing the integritie & puritie of the true & perfect priest Christ Iesus? for otherwise by the same reason, they may exact the like abstinence of all Christian people, because all Israel was commaunded to keepe from their wiues 3 dayes, before the Lord appeared in Sinai, Exod. 19.

Vowes & Monkerie proued by the example of the Nazarites & Rechabites, 35. 5 amongst the Israelites, Bellar. de Monach. lib. 1. cap. 5.

Their lenten fast waranted by Moses & Elias fourtie daies fast, Rhemist. 6 Math. 4. Sect. 2.

They say, the Temples of Christians ought to be built, ad similitudinem 7 templi Salomonis, after the similitude and patterne of Salomons Temple, Bellarm. lib. 3. de cultu Sanctor. cap. 3.

Their consecrated oyle, salt, water, ashes & such trumperie, they would 8 warrant by the like ceremonies vsed in the law, as the salt water, Num. 5. the water mingled with ashes, Num. 19. Bellarm. de cultu Sanctor. li. 3. ca. 7.

Their Chrisme, which is vsed in the Popish Church in Confirmation,9 [Page] brought in by superstitious imitation of the holy oyntment, whereby the Priests and the tabernacle were annointed in the lawe, Bellarmine, de sacram. Confirm. lib. 2. cap. 8.

The Masse, a sacrifice propitiatorie, because the Iewes had sacrifices10 40 for sinne, Leuit. 4. 5. Bellarmine, de Missa. lib. 2. cap. 2. As though all those sacrifices were not types and figures of one onely propitiatorie sacrifice of Christ vpon the crosse.

Their priuate Masses, wherein the Priest receiueth alone, the people 11 standing by, authorised by the practise of the Priests in the law, whosacrificed within, and the people waited without, Bellarmine, ibid. cap. 9. As though the vaile of the temple was not rent asunder in the passion of Christ, which before kept the people from the sight of the holy things: and now the Papistes would draw the curtaine before their eyes still.

Popish Massing garmentes inuented to resemble the costly attyre of 12 the high Priest in the lawe, Bellarm. de Missa▪ lib. 2. cap. 1 5. Whose rich ornaments, and beautifull attire, were euident types and figures of the spiritual beautie and excellencie of the kingdome and Priesthood of Christ, Psalm. 45. 9. 13. 14.

The superstitious dedication of their Churches they borrow from the 13 practise of the people vnder the law: as the Church was solemnely dedicated in Salomons time, in Esra his daies, 2. Chronicor. 7. Esra. 6. And by the Machabees. 1. Macchab. cap. 4. And therefore Christian Churches ought to be dedicated in like sort, Bellarmine, de cultu sanctor. lib. 3. cap. 5. Whereas it is certaine, that the solemne dedication of the Iewish temple, was a liuely resemblance of the dedication of the true tabernacle, which was the bodie of Christ, Heb. 8. 2. And of the newe and liuing way, dedicated vnto vs by the vayle, that is his flesh, Heb. 10. 20. And yet neuer did the Iewes vse halfe of those ceremonies (but such toyes none at all) in dedicating the temple, as papistes doe in hallowing of theirs: Such are the burning of tapers, picturing of Crosses vpon the walles, sprinkling of water, and of ashes vpon the pauiment, making of characters▪ The Iewes themselues would blush to behold such things, Bellarm. ibid.

The adorning of their Churches, with Images, crosses, vestements, of siluer, gold, silke, precious stone, their gorgious and sumptuous buildings, warranted by the example of Salomons temple, which was beautifull both within and without, Bellarm. ibid. cap. 6. yet they might haue knowen this, that the beautie and glorie of the first house did shadow foorth vnto the Iewes the spirituall comelinesse and excellencie of the last house, that is, the Church of God vnder Christ. Haggeus. 2. 10. And so saith the Prophete Esay, speaking of the spirituall Temple: I will laye thy stones with the Carbuncle, and thy foundations with Saphirs. Chapter 54. 11.

Yet we denie not, but that the externall Churches also of Christians, [Page] ought to bee built, and adorned, with moderate cost after a decent and comely sort.

The priestes in the lawe, were to iudge of leprous persons, and to discerne 15 their leprosie, Leuitic. 13. 14. Therefore Christians are nowe also bound to make particular confession and enumeration of their sins in the eares of the priestes, Bellarm. de poenitent. lib. 3. cap. 3. Yet the priestes were not to take knowledge of euery infirmitie or disease, but of this contagious and infectious kinde: howe then can they hence conclude, that the knowledge of all sinnes both great and small belongeth to the priest? And who knoweth not, that herein the priesthood of the lawe, did decypher the priesthood of Christ, by whome our spirituall leprosies are discerned and cured?

Nay they doe not content themselues with an apish imitation of Iewish 16 ceremonies, but they also belie them, and father vpon them such thinges, as they neuer vsed: as that they pray for the dead, which it is certayne the Iewes to this day doe not, And whereas the fact of Iudas Machabaeus is commended for praying for the deade, 2. Machab. 12. 44. It seemeth to bee put into the storie by the author (whosoeuer hee was) of his owne: for Iosephus, who writte fiue bookes of those matters, and out of whose workes this storie seemeth to bee abridged, entreating of this place, maketh no mention at all of prayer for the dead. Lib. 3. cap. 19. And againe, in this place prayer is made for open Idolaters, which is contrarie to the practise of the popish Church, who deny prayer to be made for those which die in deadly sinne.

In like manner they burthen the Iewes with authenticall vnwritten traditions besides scripture: Such they had none as wee haue shewed before. Loc. 1.

Lastly, the papistes doe farre exceede the Church of the Iewes, in number of ceremonies, but in lightnesse and vanitie of such childish toies, the Iewes neuer came neere them, or were once like vnto them. We will [...]7 47 giue one instance of the ceremonies vsed in baptisme: First they touch the eares and the nostrels with spittle of the partie baptized, that his eares may be opened to heare the worde, and his nostrels to discerne betweene the smell of good and euill. Secondly, the priest signeth his eyes, eares, mouth, breast, forehead with the signe of the crosse, that all his senses thereby may be defended. Thirdly, hallowed salt is put into his mouth, that hee may be seasoned with wisedome, and keept from putrifying in sinne. Fourthly, the partie is annoynted with oyle in his breast, that he may be safe from euil suggestions; & betweene the shoulders, which signifieth the receiuing of spiritual strength. Fifthly, he is anointed with the Chrisme in the toppe of the head, and therby is become a Christian: Sixtly, a white garment is put vpon him to be token his regeneration. Seuenthly, a vayle [Page] is put vpon his head, in token that he is now crowned with a royall diademe▪ Eightly, A burning taper is put into his hand, to fulfill that saying in the Gospel, Let your light shine before men, Bellarmine, lib. 1. de Baptism. cap. 26. 27. I report me now to the Iewes, if euer they vsed such toyes, or do to this day in any of their rites and ceremonies. So that wee may iustly say with Augustine, Ipsam religionem oneribus premunt, vt tolerabilior Epist. 119. cap. 19. sit conditio Iudaeorum, qui legalib. sarcinis, non humanis praesumptionibus subijciuntur: They cumber religion with their burdensome inuentions: so that the Iewes case was more tollerable, (than theirs that liue vnder Poperie) who were subiect onely to legall ceremonies, not to the inuentions of men. And thus wee see the weakenes of Popish religion, and feeblenesse of their cause, who through verie beggerie are constrained to patch vp their tattered garments with Iewes ragges. Thus much for the first part. Now to the next.

The second part of this Piller, conteining the insufficient answers and solutions of our aduersaries.

AS most of the arguments, which our aduersaries vse against the common cause of the Gospell and the truth, do verie feebly and weakely conclude any thing against vs: so their aunswers likewise which they shape vnto such arguments, as they are pressed withall, are verie simple, and do bewraie the weaknesse of their cause. Some particulars for examples fake wee will see.

Beeing vrged concerning prayers in an vnknowen tongue, with that 1 place of S. Paul: If I pray in a strange tongue, my spirite prayeth, but mine vnderstanding is without fruite, 1. Corinth. 14. 14. That is, such prayers are vnprofitable to the Church which it vnderstandeth not. They answer, that publike prayer is made vnto God, not to the people: and it is inough, if God vnderstand, though the people vnderstand not, Bellarmine, de verbo Dei, lib. 2. cap. 16. obiect. 2. A verie absurd aunswer: for if it were sufficient, that God vnderstandeth publique praiers, they need not be vttered with the voice, but conceiued onely in the heart, the thoughts whereof are as well vnderstoode of God, as the wordes of the mouth. And the Apostle reasoneth cleane contrarie, shewing that the vnlearned cannot say Amen to prayer not vnderstood, v. 16. Ergo, the vnderstanding also of the people is necessarie.

Whereas we alledge that place, Apocal. 22. 18. If any man shall adde vnto 2 these things, God shall adde, &c. To proue the Scriptures to be sufficient, and to conteine all necessarie matter to saluation, and that nothing ought to be added to them to supply their wants. Their answere is, that [Page] [...] [Page] [...] [Page] Iohn doth onely forbid any addition to be made to that booke, Bellarmine de verb. ▪Dei, lib. 4. cap. 10. resp▪ ad secund. obiect. whereas notwithstanding the same sentence is pronounced els where, generally of the whole word of God, that nothing must bee added to it, Deuteronom. 4. 2. 12. 32. Prouerb. 30. 6.

We againe reason thus, The whole Scripture is profitable to teach, to improue, 3 &c. as S. Paul saith, 2. Timoth. 3. 16. therfore the Scriptures conteine all things necessarie to saluation, we neede no other helpes. Their aunswere is, that S. Paul saith not the Scriptures onely are sufficient to these purposes, but that they do, ad haec omnia prodesse & iuuare, they do profite and help towards these purposes, Bellarmine ibid. As though it followeth not in the same place, that the man of God may be absolute, being made perfect to all good workes, v. 17. If the Scriptures then work an absolute perfection in men touching the former duties, then are they not onely profitable, but sufficient.

To proue, that although Christ, in the verie first moment of his conception,4 was perfect God, & perfect man, yet as man receiued not at once the fulnes of wisedome, but grew vp & encreased therein daily, we vrge that place in Luke: And Iesus increased in wisedome, and stature, cap. 2. 52. They aunswere, he did encrease opinione hominum, onely in the opinion of men: whereas it followeth in plaine and direct wordes in the text, He encreased in the forenamed graces, both with God & men, Bellarm. de Christi anima, lib. 4. cap. 5. resp. ad 3. loc.

To that place, Mark. 13. 32. of that day and houre knoweth no man, no not 5 the Angels which are in heauen, neither the sonne him-selfe saue the father: which words plainly shewe, that Christ as man onely, knoweth not the time of his comming to iudgement: They frame this aunswere, Non scit addicendum alijs: The sonne of man is said not to knowe it, that is, to declare it to others, but to keepe it secrete to himself, Bellarm. ibid. This answere is verie insufficient: for as the sonne knoweth it not, so neither doe the Angels: if the sonne be said, not to know it to tel others, & yet knoweth it in himselfe: so likewise the Angels should know it to themselues, though not for others: but I thinke, they will not saye, that the houre of Christs comming is reuealed to the Angels. Againe, as the sonne is said not to know it, so the Father is said to know it, if the Sonne onely know it not, to reueale it to others, then the Father knoweth it, to the intent he should declare it to others: but neuer yet was it declared to any creature nor euer shall, till Christ suddenly appeare in the cloudes.

Wheras S. Peter saith, whom God raised vp, loosing the sorrows of hell (as the 6 Rhemists translate) Christ, they say, loosed other men frō those dolours ofAct. 2▪ 29. hell: Rhemist in eum locum, Bellarm. de Christ. lib. 4. cap. 8. yet it followeth, because it was impossible for him to be holden of it: these sorrowes therefore [Page] were loosed, which Christ was in for awhile, but could not be long kept there; namely, the sorrowes of death, as wee doe read agreeable to the Greeke text, not the sorrowes of hell: It is therefore but a childish shift which they vse, & contrarie to the sence & words of the text.

Being vrged, with that scape that Peter made, Galath. 2. for the which 7 he was reproued of Paul, they shoote out these words, Sine dubiopeccatum illud aut veniale, ac leuissimum fuit, Either it was a veniall and most light offence, or he offended onely materially: that is, erratum quoddam fuit, sed absque Petri culpa: an error was committed, but without any fault at all of Peters, Bellarm, de Pontif. lib. 1. 28. A most grosse and absurd aunswere. First, Saint Paul saith, he withstoode Peter to the face, that is, openly and plainly rebuked him, and not without iust cause, for hee was to bee blamed, Galath. 2. 11. Secondly, Peters fault was, that he constrained the Gentiles to doc like the Iewes, v. 14. And by his example he caused the Iewes and Barnabas to dissemble: Is dissimulation then so small an offence? or was it so light a fault, to constraine the Gentiles Iudaizare, to play the Iewes? or was Paul so vndiscreete, so sharply to reproue so worthie an Apostle for so small a fault? Thirdly, And what doctrine is this, that a man may sinne, and not be guiltie of sinne? may do a fault, and not be faultie? as though sinnes committed ignorantly and vn wittingly, doe not bring a guilt with them; albeit not so great and heynous, as sinnes willingly done: For to what end els were sacrifices appointed in the law for sinnes of ignorance? Leuitic. 4.

Where we alleadge the example of Saint Paul, that appealed vnto 8 Caesar saying thus, I stand at Caesars iudgement seat, where I ought to be iudged, Act. 25. 10. to proue that as Paul, so Peter and his successours were subiect to the terrene and secular power of the Emperours. Their aunswere is, that there is not the like reason of Heathen and Christian gouours: for vnto them, euen the chiefe Bishop was subiect in ciuile causes: But when Princes became Christians, they then were to submit themselues to the Pope, as sheepe to the shepheard, Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthie aunswere: as though the Gospell did abridge the lawful authoritie of Princes: for if it were the right of heathen Emperours to be supreme Iudges of all persons: (otherwise the Apostle would not voluntarily haue appealed to an vnlawful and vsurped power:) Much more may Christian Princes challenge the same right. They cannot aunswere, that Caesar had this power by vsurpation: for the Apostle was not compelled thereunto, but made free choyce of Caesar to be his Iudge.

To proue that it is not lawful nor conuenient for one & the same man 9 to be both an Ecclesiasticall & temporal Prince: We bring forth these & such like places of Scripture, It is not meete we should leaue the worde of God [Page] and serue tables, Act. 6. 2. No man that goeth a warfare, entangleth himselfe with secular busines, 2. Timoth. 2. They answere vs, that it is not meete an Ecclesiasticall person should attend vpon base offices, as to be a Cator or prouider of victuals, to be occupied in buying and selling, and such like, Bellarm▪ de pontif. lib. 5. cap. 10. But they haue saide iust nothing: for who seeth not that these secular affaires are forbidden, not so much because of their basenes or vilenes, as because they are lettes and impediments vnto the pastorall function? Now it is most plaine and euident, that the charge and care of ciuil gouernement, are as great, nay a greater distraction of the minde, than the executing of smaller and baser offices, and require greater studie and industrie, and therefore do as well, nay much rather hinder and let the progresse of spirituall matters. And yet further to shewe what a friuolous and feeble aunswere they haue made, our Sauiour Christ saith, to put all out of doubt, Who made mee a iudge, or deuider ouer you? Luk. 12. 14. They will not say (I trow) that these are base and vile offices, to be a Iudge of controuersies, and a deuider of lands and hereditaments, & to giue vnto euerie man his owne: yet euen these principall prerogatiues of ciuil gouernement our Sauiour doth refuse, as vnfit to be matched with the preaching of the Gospell.

Whereas wee inferre vpon Peters example, Act. 10. 26. who forbad 10 Cornelius to worship him, that Saints and holy men are not therefore to be adored with any religious worship: It is aunswered, that Cornelius did well, and as he ought, in worshipping Peter: but Peter of modestie refused to take it at his hands, Bellarmine, de sanct. lib. 1. cap. 14. Yea, but Peter rendereth a reason: For I am also a man, v. 26. insinuating, that such religious worship belonged vnto God, not vnto man. If it be then a point of modestie onely for the creature to refuse that homage which is due to the creator, then was this modestie in Peter.

That there was and is, one and the selfe same substance both of the sacraments 11 of the olde Testament, and of ours, wee proue it by Saint Paules wordes, They all did eate of the same spirituall meate, and did all drink the same spirituall drinke, 1. Corinth. 10. 4. Answere is made, that they did eate and drinke the same spirituall meate and drinke amongst themselues, not the same with vs, Bellarmine de Sacram. lib. 2. cap. 17. which is but a vaine shift: for the Apostle addeth, They dranke of the spirituall rocke that followed them, and the rocke was Christ, v. 4. Now Christ is the same spirituall rocke both vnto vs, and vnto them: not vnto them onely among themselues, or to vs onely, but both vnto them and vnto vs.

That the baptisme of Iohn, and the baptisme of Christ, was one and the 12 same in substance, and of the same efficacie and force, we proue it thus: Iohns baptisme was the baptisme of repentance for remission of sinnes: Luk. 3. 3. So also was the baptisme of Christ: repent and be baptized euerie [Page] one of you, in the name of Iesus Christ, for the remission of sinnes: Act. 2. 38, Ergo, there was the same fruite and effect of each baptisme. They doe aunswere vs thus, No sayth the Iesuite, there is not the like reason of both, for repentance went before Christes baptisme as a necessarie preparation thereunto, but it followed Iohns Baptisme, as an effect thereof: Bellarm. de baptis. lib. 1. cap. 23. This answere is too vayne and friuolous, for in repentance are two things, the purpose of hart, Act. 11. 23. and the amendement of life, which consisteth in beeing buried and dead vnto sinne, and rising vp to the newnesse of life, Rom. 6. 4. This purpose and vow of heart with confession of sinnes, went as well before Iohns baptisme as Christes: for the people first came and confessed their sins, and then were baptized of Iohn: Math. 3. 6. Luke 3. 12. And as for amendement of life, which is the accomplishment and fruites of repentaunce, it neither went before Iohns baptisme, nor Christes: not Iohns by their owne confession, not Christs: for in the same instant, that the Apostle said, Repent & be baptized: Act. 2. They were baptized, so that the time serued them not to shew the fruites of repentance, and by baptisme wee are buried vnto sinne, and raysed vp to newnesse of life, Rom. 6. 4. But the fruites and efficacie of baptisme goeth not before, but followeth after, thus the vanitie of their answeare is vanished and blowen away.

Whereas wee obiect that saying of Christ, Except yee eate my fleshe, and 13 drinke my blood, yee haue no life in you, Iohn 6. 53. That it can not bee vnderstood of the Eucharist, as our aduersaries doe expound all such places in that chapter, for then no man could be saued without this sacrament, which were an absurde and hard saying: And so both infantes, which are not fit to receyue it, and all such, as are preuented by some remedilesse necessitie, should be cut off from the hope of saluation. They answere thus: first, that the place is to bee vnderstood onely of those that are Adulti, of yeares of discretion, not of infantes. And agayne, all men are bound evther to communicate, reipsa, aut desiderio, either in verie deade, or else in vowe and desire, Bellarm▪ de sacram. Eucharist. lib. 1. cap. 7. resp. ad argum. 3. This answere is like vnto the rest, verie insufficient, and may bee turned vppon themselues, for whereas they vrge the necessitie of baptisme out of these words of our Sauiour, Except a man bee borne of water and the spirite, he cannot enter into the kingdome of heauen, Iohn 3. 5. May it not aswell bee answered that children also are excluded here, as in the other place? for the words are in both places generallie spoken without exception. Agayne, Christ sayth, except yee eate: if this may be done in vow and defire, that is spiritually, which wee affirme and graunt, then is it not meant of the sacramentall eating onely, as the Papistes beare vs in hande, and so they are contrary to themselues: Lastly, if it bee necessarie to receiue the Eucharist eyther actually and indeede, or in vow and desire (which is most [Page] true) There is the like necessitie thereof, as of baptisme: For the Rhemistes confesse as much, that they before God are accepted as baptized that depart this life with vowe and desire to haue this sacrament, but by some remediles necessitie could not obtaine it, Annot. Iohn. 3. Sect. 2. Thus baptisme by their owne confession is prooued to be no more necessarie than the other Sacrament: and so are they taken with their owne wiles.

Against the reall presence in the Eucharist, amongst other arguments,14 wee do bring foorth this: S. Paul in diuers places calleth the Sacrament bread after consecration: as 1. Corinth. 10. 16. The bread which we breake, is it not the communion of the body of Christ? And chap. 11. 26. As often as ye shall eate this bread, & drinke this cup, ye shewe the Lords death till hee come. The Apostle calleth it bread, Ergo it is bread, not the bodie, flesh or bloud of Christ. To this argument, they make vs this aunswere: The Apostle calleth it bread, because it was bread before, or because it appeareth to be bread, not that it is bread, Bellarm. de Eucharist. lib. 1. cap. 14. res. ad loc. 13. Yea, but the Apostle maketh mention together both of the bread and cup: If it be called bread, because of the appearance onely; then by the like reason so is the cup: and as there is no bread in deede, so there shalbe no cup. Againe, saith hee, The bread which wee breake; but the shape or forme of bread cannot be broken, but the substance. Neither will they say, that Christes bodie is diuided or broken: therefore it is true bread which the Apostle so calleth. Lastly, if they like this speech of the Apostle, that hee should call it bread after consecration, how cōmeth it to passe, that they are afraide to call it bread in the Canon of the Masse, but the bodie of Christ only? It should seem therfore by their practise, that they mislike the apostles phrase & maner of speech.

That the Eucharist ought to be ministred in both kindes, we confirme 13 it out of that place, Iohn. 6. 53. Except ye eate the flesh of the sonne of man, and drinke his bloud, ye haue no life in you: which our aduersaries expound of the Eucharist. Their answere is this: that here the coniunction or particle, &, and, must be taken after the phrase of Scripture, for the Distinctiue, vel, either: as if the sense were this: except you either eate or drink, Bellarm. de Eucharist. lib. 4. cap. 25. By this reason, they make it a thing indifferent, either to eate or to drinke, to doe any one of them: and so, as the people doe onely eate in the Sacrament amongst them, & not drink; the contrarie custome also may be brought in, for the people to drinke onely, and not to eate, which I thinke they wil be loath to graunt.

Againe, where they presse vs for the necessitie of baptisme with that place, Iohn. 3. 5. Except a man be borne of water and the Spirite: wee can aunswer them with their owne words: And in this place, &, is taken for either, vel, as if it were said, Euery man must be borne either of water or of the spirit. Although we haue better answer, & are not driuen to vse any [Page] such shift: yet thus they do make rods for themselues to be whipt withall.

Whereas we thus reason, that the Eucharist ought to bee ministred in 16 both kindes, because the death of Christ cannot otherwise be liuely shewed foorth, but both by eating and drinking in remembrance of Christ: The Iesuite boldly aunswereth, that a sufficient commemoration may be made by receiuing onely in one kinde, Bellarm. de Sacramen. Eucharist. lib. 4 cap. 27. cleane contrarie to Saint Paul, who saith: As often as ye shall eate this bread, and drinke this cup, ye shewe the Lords death till he come, 1. Corin. 11. 26. To remember and shewe foorth the death of Christ, hee requireth receiuing in both kindes.

That the marriage of Ministers, is authorized by the word of God, wee 17 proue out of S. Paul. 1. Timoth. 3. 11. who hauing first described the office of Bishops & Pastors of the Church, and what maner of men they ought to be, commeth afterward to set foorth the qualities and conditions that should be in their wiues: That they should be honest, sober, and faithfull. The Iesuite here celleth vs, that the Apostle meaneth such, as had beene their wiues before they were ordained, lib. 1. de Clericis. cap. 20. Ans. I wil aske them then one question: Their former wiues maried before, did they renoūce them afterward, or retaine thē? If they renounced them, what need had the Apostle to be so carefull in setting downe rules and precepts for their wiues? for it was no more to them, how they demeaned themselues than other women. If they retained them in the name of their wiues, they either liued together, or apart: not apart, for the Apostle prescribeth an order for the Ministers house & children, v. 4. But there is no reason that the mother should want the comfort of her children, though shee enioyd not the companie of her husband: It is therefore most like the mother liued with her children, and the children with their father: and where els then should their mother liue, but with their father? If then they liued in one house together, how then is shee not now his wife as freely, & for all honest purposes and ends of mariage, as before? Who seeth not now, how weakely these things hang together?

And that it is as lawful for the Ministers of Gods worde to marrie a [...]ter 18 their calling to the Ministerie, as before, we shew it by these words of the Apostle: Haue we not power to lead about a sister awife? 1. Cor. 9. 5. Their answer is, that it must be read thus, a sister a womā: for certain deuout womē folowed the Apostles, which ministred vnto them of their substance, Rhemist. Annot. in hunc locum. Ans. But this were a superfluous speech, to say, a sister a woman, whereas it had been enough to say, sister, which word also expresseth the sexe. And seeing the Apostles had wiues of their own, it is an absurd thing to imagine, that they would choose rather to go in the companie of strange women, their owne wiues being more necessarie to attend on them, & more fit for auoiding of offence.

[Page]That the hearing & preaching of the word of God is a necessarie note 19 of the Church, we conclude out of our Sauiour Christs words: Iohn. 10. My sheepe heare my voice. Bellarmine aunswereth, it is a note whereby a man may gesse of his election, to heare the word of God, but not a visible note to know the Church by, Bellarm. de notis eccle. lib. 4. cap. 2. A grosse aunswer, as though whereby a man is knowne to be a true member of the Church, the Church it selfe also is not knowen to be a true Church. If one man be knowen to be of the Church, because hee obeyeth the voice of Christ, why shal not a congregation of many men be knowen to bee the Church of God likewise by embracing the worde of God?

Againe, our Sauiour Christ saith, Wheresoeuer two or three are gathered 20 together in my name, there am I in the middest, Math. 18. Hence we conclude that to assemble togither in the name Christ, that is, to heare his worde, & receiue the sacraments, is a most manifest note of the true Church. Bellarmine aunswereth: this place sheweth not where the Church is, but where Christis, Bellarm. ibid. A most ridiculous and vnskilful answere: as though where Christ is knowen to be present, there is not necessarily the church: for where els is he to be found, but in his Church?

Christ said to Peter, dic Ecclesiae, Tel it to the Church, an obstinate sinner 21 must be referred to the censure of the Church: Ergo, Peter & his successors are not the supreame iudges: for here he is referred to the Church. Bellar. So the Pope doth, dicere Ecclesiae, tel it to the Church, id est, sibi ipsi, that is, he telleth it to himselfe, lib. de Concil. 2. ca. 19. Ans. Is not here good stuffe? the Pope is now become the whole Church: contrarie to the sense of this place: for in censuring of offendors wee must proceede by degrees: first one must rebuke him that sinneth, the 2 or 3. last of all it must be declared to the Church: so then, as two or three are more than one, so the Church is more than 2 or 3. But the Pope is not 2 nor 3, much lesse can hee stande for the whole Church.

That the Apostles were al equal in authoritie, we shewe it out of Saint 23 Paul, Ephes. 2. 20. where the Church is said to be built vpon the foundation of the Apostles indifferently. Bellarmine answereth: that they had allBellarm. de Pontif. l [...]. 1. cap. 11 chiefe authoritie committed vnto them as Apostles, but Peter as ordinarie Pastor. Ans. But the Apostleship was the highest office in the Church. A pastor or Bishop was inferior to an Apostle: first Apostles, faith S. Paul, 1. Corinth. 12. 28. If then they were equall as Apostles, there could be no superioritie amongst them: but such are their fond & childish aunswers.

Whereas we reason thus against reliques: that therefore the Lord buried 24 the bodie of Moses, lest the Israelites should haue worshipped his bodie, and so committed Idolatrie. Bellarm. telleth vs, that men are not so prone to Idolatrie nowe as the Israelites were, and therefore may more safelie be admitted to worship reliques, de Reliqu. Sanctorum, lib. 2. cap. 4. [Page] Whereas daily experience of Popish idolatrie sheweth the contrarie: for there was neuer, no not in the most corrupt times of that Church, such grosse idolatrie and superstition, and with such boldnes committed, & so vsually, as is now among Papistes.

And these with such like are their aunswers to such places of scripture, as we bring against them. The like aunswers also they giue vs in other matters.

Whereas wee tell them, that this name Latinus in Greeke letters thus,25 [...] doth conteine the mysticall number of 666. Apocal. 13. The Iefuit maketh this simple aunswere, that Lateinus with e. i. maketh that number, not with single i. lib. 3. de Pontif. cap. 10. Ans. Herein first hee sheweth his ignorance, as though the Greeke dipthong, ei, be not vsually expressed by a single i. in Latine. And what if e. be left out? wee want but 5 of the number. But what a poore shift is this, we haue founde out the name of Antichrist in Latinus, sauing one small letter.

Where wee tell them, that Rome is the citie built vpon seuen hilles:26 they aunswere vs, that it now standeth in a plaine, in Campo Martio. Sander. A sillie shift. But it is certaine at that time, when Saint Iohn wrote the Apocalypse, that it stoode vpon seuen hilles, and to this daye, there are auncient monuments, and goodly buildings, Churches, chappels, Abbeyes, or such like vpon euerie one of those hilles.

It were too long particularly to set downe all their absurde, and aunswerlesse 27 aunswers, their sillie shifts and starting holes. As whereas Gregorie maketh one Scholasticus author of the Canon of the Masse, they aunswere, S. Petrus Scholasticus dicipotest, that S. Peter may well be termed a schooleman, Bellar. de Miss. li. [...]. ca. 19. which is in deede to set the spirite of God to schoole; to say, that the Apostles were brought vp in schooles.

Thus in another place he is constrained to graunt, that marriage betweene 28 Infidels ought to be, after they are baptized, the second time contracted & solemnized, Bellarm. de Matrim. li. 1. 5. as though they had liued in adulterie before: for if the first contract were firme, what neede a second? and if the first contract be dissolued by baptisme, then are the parties free to marrie where they wil. See what an absurd answere this is.

Whereas we tell them that Syl [...]ester the second, was a great coni [...]rer & 29 Necromancer, as it is recorded in authenticall stories: The Iesuite thus pretily would excuse the matter, that because he was well seene in Geometrie & in the Mathematikes, therefore that rude & vnlearned age iudged him to be a Sorcerer, Bellarm. de Pontif. lib. 4. cap. 13.

So another telleth vs, whereas wee worthily▪ vpbraid them with that 30 whore Pope of theirs dame Ioane, that sate 2 yeares in the Papacie: that the Pope might be an Hermaphrodite, or Herkinalson, that is both a man & a woman: or being first a man might afterward be turned into a woman: [Page] Corpus, dialog. 1. p. 47. And all this might be more likely in their opinion, than that a woman should step into the Popes chaire. What now will these men be ashamed to speake or write, that dare vtter such follies?

It were too long to declare all their shiftes of descant, as wee saye: as 31 when they are pressed with the authoritie of auncient writers, whome in words they will seeme to make great account of: if they cannot readily finde some cauil or other to shift it off, they wil not stick boldly to refuse and denie them: as where wee report the storie out of Sozomene, vpon what occasion Nectarius Bishop of Constantinople abolished the custome of auricular confession: Bellarmine steppeth in boldly and saith, Non ignoramus Sozomenum in historia multa esse mentitū: We are not ignorant, that Sozomene hath told many lies in his historie, de poenitent. lib. 3. cap. 14.

Likewise in another place the Iesuite refuseth Platina, non publica authoritate 32 vitas illas Pontificum scripsit, He was not by publike authoritie allowed, to write the liues of the Popes, de poenitent. lib. 3. cap. 13.

Benno a Cardinal refused, that wrote the storie of Gregorie the 7. And 33 the Iesuites loose coniecture is, that the booke was made by some Lutherane: whereas it is manifest that the booke is more auncient by almost fiue hundred yeares, than the name of Luther. Bellarm. de sum. Pontif. lib. 4. cap. 13.

But thus they deale not onely with these latter writers, but euen with 34 the most auncient: If Tertullian be alleadged against them not to their liking, they crie out, that he was an heretike, and wrote this or that in defence of heresie, Harding, detect. 238. In deede Tertullian had his errors, but yet all that he wrote contrarie to them, is not heresie.

Where wee cite that saying of Cyprian: If the truth faint or faile in any 35 point, wee ought to returne to the originall of our Lorde, and to the traditions of the Gospell. Wee receiue this aunswere: S. Cyprian vsed that saying in an euill case: and therefore hee defending a falshood, was driuen to the verie same shiftes, whereunto all heretikes are driuen, Defens. Apolog. pag. 172. Harding. See the boldnes of this man: The counsell and commaundement of Christ, Search the Scriptures, is no better with him, than an hereticall shift.

When wee affirme by Saint Hieromes testimonie, that Pope Liberius 36 subscribed to the Arrians, wee are sent away with this scornefull aunswere: that Hierome was deceiued by a rumour dwelling in the East. Harding. pag. 661.

But that famous learned father Augustine, is most vncourteously vsed 37 at their hands of all the rest. The Rhemistes refuse Augustines exposition of these wordes in the Gospel: vpon this rocke, &c. Math. 16. which he expoundeth not of Peters person, but of Peters faith, Annot. Math. 16. Sect. [...].

[Page]They likewise refuse his reading, Hebr. 11. Iacob worshipped leaning vpon his staffe: but they will needs haue it, Iacob worshipped the top of his staffe: as though Iacob made an idol of his staffe, Annot. Heb. 11. v. 21.

Bellarmine also taketh the same libertie to reiect Augustines iudgemēt: as where Augustine interpreteth that place of S. Paul. 1. Cor. 3. He shalbe saued as through fire, of the afflictions or tribulations of this life. But the Iesuite wresteth the words to signifie Purgatorie, de Purgator. lib. 1. ca. 4.

And in another place he doth not only refuse, but confute at large Augustines interpretation of that place of Peter, epist. 1. cap. 3. of the spirites now in prison, which were sometime disobedient, de Christo, lib. 4. cap. 13.

Yea, he doth not onely reiect this learned father, and by argument confute him, but hee proceedeth yet further to father a lie vpon him, thus writing: Augustinus absurdissimum censuit, quod haeresis Donatistarum post annum Domini 300 ex Carthagine esset propaganda in omnem terram: Augustine thought most absurdly, that the Donatistes heresie, three hundred yeares expired after Christ, should out of Carthage spring foorth, and bee propagated or spread abroad into all the earth. And the Iesuite quoteth the place in Augustine, lib. de vnitat. Eccles. cap. 14. 15. Bellarm. de notis Eccles. lib. 4. cap. 7. But in Augustine, read the place who will, there is no such matter to be founde. The Donatistes assertion was this, that the Church was perished from the whole worlde, and onely remained in Africa. Augustine thus confuteth them: How can the faith be perished from the worlde, when the faith of the Gentiles is not yet fulfilled? how can it be lost, which they haue not yet receiued? Nisi fortè dicatis earum reparationem ex Africa per partem Donati expectandam, Vnlesse you will say, that the faith of the Nations being decayed, is like to be by the Donatistes sect repaired: and then it followeth: Puto, quod ipsi etiam rideant cum hoc audiunt, & tamen nisi hoc dicunt, quod erubescant si dicant, non habent omnino, quod dicant: I thinke that they themselues will laugh, when they heare this, and yet vnlesse they affirme this, which they may be ashamed to affirme, they haue nothing at all to say. See then Augustine is so farre from saying or thinking, as the Iesuite chargeth him, that he taketh it rather to be folly to be laughed at, or an absurditie to be blushed at. Who will not rather iudge the Iesuite most absurd, in blemishing so falsly Augustines name, with such an absurditie? By this wee may coniecture, that the Iesuite both in this place, and in many other, trusted to other mens readings, rather than to his owne.

Doth not also Albertus Pigghius most vnreuerently saye of Augustine, that he erred & lied, & vsed false Logique, in affirming matrimonie after a vow made to be perfite, & not to be vndone againe? Distinct. 27. Quidam.

And as they deale with the auncient writers, so they spare not their 38 owne friends. Harding sayth, Wee take not vpon vs all that the Canonists or [Page] Schoole-men say or write: Defens. apol. pag. 385. The like they say of others: Wee binde not our selues to maintayne whatsoeuer Albertus Pigghins hath written, Cardinall Caietanus hath his errours: Erasmus and Agrippa be men of small credite, Alphonsus de castro, Beatus Rhenanus, Platina, appendix Concilij Basiliens. are stuffe little worth. Harding detection. 307. b. a.

Bellarmine also is so bolde as to checke Aeneas Sylvius, who afterwarde was Pope of Rome called Pius 2. for whereas we alleadge that saying of his, Ante Nicenum Concilium ad Romanam Ecclesiam paruus habebatur respectus, Before the first Nicene Councell there was small regarde had to the Church of Rome. The Iesuite aunsweareth: Quae sententia Aenea Syluij partim est vera, partem non est vera, which sentence of Aeneas Syluius is partly true, partlie false, Bellar. de Rom. pontif. lib. 2. cap. 17. Thus in their mood, they neither spare old nor new writer, neither Cardinall nor Pope, friend or foe: And no maruel, for as Augustine wel saith, Si diuina l [...]x persuadere non possit, humana authoritas ad veritatem reuocare nequit, If the word of God cannot perswade them, it is not straunge, that they are not mooued with humane authoritie, Cont. Crescon. lib. 1. cap. 3. and indeed, they make as bold with the holy. Scriptures, as with the writings of men, wresting & mangling them, altering & changing the text at their pleasures.

As Bellarmine citing a text out of S. Luke. 22. 19. addeth these wordes of 39 his owne, C [...]nantibus eis, While they supped, he tooke bread: whereas the text is, And when hee had taken bread: because he would proue (very fondly) that the bread was distributed in supper while, and the cup after supper, not both together, Bellarm. desacram. Eucharist. lib. 4. cap. 24.

In an other place he quoteth Apocal. 14. v. 1. For the signe of the crosse: and whereas the originall onely hath, Hauing his fathers name written in their fore-heads, they put in this clause, Hauing his name, and his fathers name, after the vulgare latine. So in the canon of the masse, they adde these words vnto the Gospel: Mandueate ex hoc omnes, Eat ye all of this: whereas Christ said onely, after the cup, Bibite ex hoc omnes, drinke ye all of this. Bellarmine faith it is supplied by [...]adition, de sacram. Eucharist. lib. 4. ca. 25.

So 1. Ioh. 4. 3. where the authentical Greeke hath, Euery spirit which confesseth not Iesus, they read after their corrupt latine text, Euery spirit which dissolueth Iesus: Without any senso, whereas the text approueth the former reading, for the 2. verse speaketh of spirits confessing Iesus, so that consequently this verse must treat ofspirits not confessing Iesus. Vnto this place may be added al the corruptions of the vulgar latine translation, which are maintayned by the Church of Rome, disagreeing from the true originall in Greeke.

Lastly, they do not onely alter and chaung scripture, but make scripture 40 of their owne, as one of their side prooueth the Pope to bee Dommus rerū temporalium, Lord ofall worldly goods, por illud dictum Patri, dabo tibi omnia [Page] regna mundi, by those words of Peter, I wil giue thee al the kingdoms of the world. These wordes notwithstāding Peter neuer spake, but they were spoken by the deuill: a fit text sure to ground the popes Lordlike dominion vpon, Archidiacon. Florentin. ex citation. Iuel. pag. 615. defens. apolog.

More who list to see of our aduersaries maner of corrupting scripture: I referre them to that which hath beene before said of this matter: 1. Piller part. 3. a loc. 46. ad 5 [...]. I say vnto them now, as Augustine to certaine heretikes in his time: Mortuus fine sensuiacet, & valent verba ipsius: sedet Christus in coelo & contradicitur testamento eius: A man lieth deede without sense and his will remaineth in force: Christ sitteth in heauen, and dieth not, yet his testament is gainsaid: in Psal. 21. Thus wee see the weake answeres, and beggerlie shiftes, which our aduersaries through the weakenesse of their cause, are driuen vnto. Who may fitly be compared, to vse Augustines comparison, vnto subtle & crafty foxes: Vulpes solent habere tales foueas, vt ex vnaparte intrent, ex alia exeant: Foxes are wont to haue such holes, that they may goe in one way, and goe out another: Euen so doe our aduersaries seeke starting holes, playing fast and loose with vs, sometime denying the fathers, sometime affirming with them, sometime appealing to scripture, otherwhile running from scripture to tradition: & so going in and out at their pleasure. Sed ad vtrung foramen, as Augustine saith, captor vulpium retia posuit: But the fox-taker (seeing their craft) hath laid his nettes in both holes, that comming in and going out they are sure to be taken, in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes, hath so armed the defenders of his trueth, that whether these wilely foxes goe in or goe out, pretend scriptures, fathers, or goe against them, we doubt not buttheir feete shalbe caught with the snare of trueth.

Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery. Part. 3.

VEe are now come (by the grace of God) to shake one of the principall pillers of papistrie: for herein lyeth the very strength of their cause, & the very pith of popish schoolediuinitie, in deuising and inuenting subtile and sophistical distinctions: thinking thereby to obscure the light of the trueth, and to shift off most euident places of scripture. The chiefe of their distinctions, though not all, yet some, and the better part of them, we will set down in their order, and weigh them in the balance of Gods word, that their lightnes may appeare.

Distinct. 1. I will beginne with that distinction concerning the authoritie 1 of scripture: they say, that, secundumse, of it selfe the scripture and in it selfe [Page] is of sufficient authoritie, but Quoad nos, in respect of vs, it dependeth of the approbation of the Church: & that we can not know, neither are boundto beleeue the scriptures, but because of the testimonie and allowance of the Church, Bellarm. de concil. lib. 2. cap. 12. Rhem. annot. Galath. 2. sect. 6. Ans. This is but a subtile sleight to steale away the credit of the word of God: for the scriptures were wholly written for vs & our vse, & al the authority they haue is for the benefit of men, & in respect of vs: If then they haue no authority with vs, nor we bound to beleeue them, vnlesse the Church doth approue them, then they receiue their authority frō the Church: for scripture was written for men, not for God himselfe, or Angels: So this distinction is contrary to the word of God: I receiue (saith Christ) no witnes of mē, Ioh. 5. 34. But the scripture is the voice of Christ, therfore it needeth not the approbation of men: The spirit beareth witnesse that the spirite is the trueth, 1, Ioh. 5. 6. That is, the scriptures are discerned & known by the same spirit, the which they were written withal. The Church in deed is to testify of the trueth, but the trueth is to be beleeued for the truths sake, although it haue no testimony of men: for my sheepe (saith our Sauiour) heare my voice, Ioh. 10.

2. Distinct. They distinguish of the word of God: there is Verbū Dei scriptū, 2 the word of God writtē, which is contained in the scriptures: & Verbū Dei non scriptū, the word of God not written, that is, their traditions, Bellarm. de scriptur. lib. 4. cap. 2. Ans. This is a vaine distinction: for the whole word of God reuealed, is conteined in scripture, as outof scripture we proue it thus: The word written, that is, the holy scriptures, are able to make a man perfect to euery good worke, 2. Timoth. 3. 17. and so vnto saluation: But whatsoeuer is ouer and beside that which is perfect, is superfluous: But no part of Gods word is superfluous, therefore no part of the worde beside scripture.

3 Distinct. The Church is built (say they) vpon Peter and Peters faith:3 but faith here hath a double consideration: for it may be eyther absolutely considered, or with relation to Peters person: But faith generally and absolutely respected is not the foundation of the Church, but as it was in Peter, Bellarm. de Roman. pontif. lib. 1. cap. 11. Rhemist. annot. Math. 16. sect. 1. Ans. That Peters faith, which was in Peter, & by Peter confessed, as a portion & Indiuiduū of the general sauing faith of the Church, is the foundation of the same Church, wee denie not. But Peters personall faith cannot be this foundation: forthen when Peter died, his faith being a particular accidēt to his person, going away with him, the Church should haue wanted a foundation. Againe, in Peter these two thinges are respected, his person & faith: whatsoeuer was in Peter beside faith, was flesh and blood: but that could not be the foundation, Ergo Peters faith onely was the foundation, his person had therein no part at all.

4. Distinct. There is a principall and soueraigne head of the Church,4 [Page] and that is onely Christ: there is a ministeriall heade beside of that part of the Church which is vpon the earth, & so is the pope head of the Church, Rhemist. annot. Ephes. 2. sect. 5. This distinction by their own confession may be ouerthrowen, for if the pope in any sense may be the head of the whole Church, the Church also in the same sense may be called his body: but the Church (say the Rhemistes) is not called the body mystical either of Peter, or of pope, or any prelate whatsoeuer: Ergo, he is not the head. Againe, one family hath but one head, the Church in heauen and in earth maketh but one familie, Ephes. 3. 15. The pope in no sense can be said to be head of the triumphant Church. Ergo, neither of that part that is in earth.

Distinct. 5. The pope as a priuate person, or as a man, and in matters of 5 Fact may erre, and be deceiued: but as he is head pastor, decreeing any thing concerning the faith, he cannot erre, Bellarm. lib. 4. de pontif. cap. 13. Harding defens. apolog. 660. Ans. Peter, when he was reproued of Paule, Galath. 2. erred not onely in example and conuersation, as Bellarmine answereth: but it was an error concerning the faith: S. Paule saith, they went not the right way to the trueth of the Gospel: they erred then from the trueth of the Gospell, Ergo in faith: If Peter might fal into an error of faith, much more the pope. So is their distinction proued but vaine.

Distinct. 6. Non est idem, aliquid esse de fide, & de iure dinino: It is not al one 6 for a thing to depend of faith, and of the law of God: as to beleeue that Paule had a cloake is not a point of faith, yet it is, De iure diuino: It belongeth to the word of God: So to beleeue that the pope is Peters successor, belongeth to the faith, though it be not by the word, Bellar. de Rom. pontif. lib. 2. cap. 12. Ans. This distinction is easely ouerthrowen: whatsoeuer is by the word of God, is De iure dinino: Of the diuine right, or of Gods law: but whatsoeuer is of faith, is grounded vpon the worde, for faith it selfe commeth by hearing the word preached, Rom. 10. 17. Ergo whatsoeuer is of faith, is also, Deiure diuino. Concerning the example alleadged, that Paul should haue a cloake, it was not necessary neither by the word, nor by faith simply: but by a consequent, because it is expressed in the word, and it is a point of faith to beleeue all thinges therein contained to be true, to beleeue this also, is of or belonging to saith.

Distinct. 7. There is a proper succeeding of the Apostles, & an improper▪ 7 properly the pope is Peters successor, whom he succeedeth, as an ordinary pastor of the Church: But other Bishops do succeed the Apostles improperly, in respect of their pastoral, & episcopal calling, Bellar. de Rom. pontif. lib. 4. cap. 24. Ans. If to succeed in place be a proper kind of succession, as the Iesuite seemeth to grant, as one king succeedeth another, & one bishop another, then had other Apostles their proper successors, as S. Iames at Ieru salē, S. Andrew at Cōstantinople, S. Iohn at Ephesus, S. Mark at Alexandria, as wel as Peter had at Rome: If a proper succession require a succession of [Page] giftes and calling, then neither the Bishop of Rome nor any other do properly succeede the Apostles, hauing not the calling of Apostles, but of Bishops and pastors of the Church. And the Iesuite him selfe graunteth, that the pope succeedeth Peter not as an Apostle, but as a pastor. But Apostles properly succeed Apostles, a pastor improperly is said to succeed an Apostle.

Distinct. 8. The pope directly hath not any temporall iurisdiction ouer 8 kinges and princes, as they haue ouer their subiectes, or as he hath ouer Bishops, yet indirectly he hath, and so by his indirect power, as he is the spirituall prince of the Church, he may depose kinges, cite them iudicially before him, abrogate the lawes of princes and establish his owne, if he see it necessarie for the health of mens soules, Bellarm. de pontif. lib. 5. cap. 6. Ans. The places, which the Iesuite him selfe bringeth against the direct power of the pope, doe also ouerthrow his indirect power: As how Christ refused to be a king, Iohn. 6. and to be a iudge, Luk. 12. 13. he did execute neither of these offices either directly or indirectly, Ergo no more should the pope. And S. Paule maketh euery soule directly subiect to the higher powers, that beare the sworde, Rom, 13. 1. 4. Howe then can any soule directly subiect vnto them, indirectly commaunde and controule them? In deede an indirect power it is which the pope chalengeth, that is, vsurped and vnlawfull, and they do well so to call it.

Distinct. 9. In general councels there are two kindes of voices or suffragies:9 there is suffragium decisiuum, a deciding or determining voice, which onely belongeth to Bishops, and suffragium consultatiuum, a consulting or discussing voice, and so other pastors & ministers may assemble to consult and giue their aduise, Bellarm. lib. 1. de Concil. cap. 15. Ans. In the councell held by the Apostles and Elders Act. 15. there was no such difference of voices: the Apostles and Elders did indifferently both consult, and decide the matter in doubt, vers. 6. the Apostles and Elders came together to looke to this matter, as well to prouide some remedie, and to determine and conclude, as to examine and aduise vpon the matter: so vers. 28. It seemed good to the holy Ghost & vnto vs: The decree goeth out in the name of the Apostles and Elders. As therefore the Elders did decide & conclude with the Apostles, so ought pastors and ministers together with Bishops.

Distinct. 10. As by this distinction next before they would exclude the 10 Clergie, al beside Bishops, so they haue inuented an other tricke against the liberty of the Laitie in Councels: The Bishop subscribed in this forme: Ego definiens subscripsi: By giuing my definitiue voice I haue subscribed: The lay Magistrate thus: Ego consentiens subscripsi▪ I by giuing my consent haue subscribed, Harding pag. 748. defens. apolog. B. Iewel in the same place sheweth the vanity and vntrueth of this distinction, and proueth that these two formes were indifferently vsed: sometime the Bishop said, I haue consented [Page] and subscribed: sometime the magistrate is also said in councell to determine, as it is there alleadged of Constantinus out of Sozomene.

Distinct. 11. One may be said to be the sonne or childe of God truely,11 two maner of waies: First, veritate essentiae seu formae: if he haue the true forme and essence of a member of Christ and childe of God, as if he haue loue, and liue inwardly by the spirite of Christ: Secondly, Veritate finis siue permanentiae: If he continue, and attaine vnto the ende. The first way, men not predestinate may be saide truely to be the members of Christ, Bellarm. de Eccles. lib. 3. cap. 7. Ans. 1. Charitie is not the essence or forme of the childe of God, but faith and beleefe, Iohn. 1. 12. 2. It is absurd, that he which hath the forme and essence of a thing should not obtaine the thing it selfe. 3. Though such in respect of their present state may after a sort be called the sonnes of God, yet they are not, Vere filij Dei: Truely and properly his sonnes. 4. For in this sense none are truely the sonnes of God, but they which shall be heires of saluation: If we be children, we are also heires, euen the heires of God, and heires annexed with Christ, Rom. 8. 17.

Distinct. 12. Bellarmine disputing of the true notes of the Church (in 12 his opinion) as of succession, antiquitie, vniuersalitie and such like, he saith, though they doe not, Efficere euidentiam veritatis simpliciter: Yet they doe, Efficere euidentiam credibilitatis: Though they worke not the euidence of trueth, that is, doe not certainely demonstrate the Church, yet they worke the euidence of beleefe or likelyhood: they shew great probabilitie of the Church, Bellarm. lib. 4. de notis eccles. cap. 3. Ans. How can there be Euidentia, the euidence of any thing, which is but gessed at, not certainly knowen? for that is saide to be euident, which is put out of doubt. 2. How can these be said to be verae notae, true notes of the Church, if by these notes a man cannot certainly find out the Church? 3. Therfore the true notes do bring Euidentiā veritatis: An euidence of trueth, shewing & demonstrating the Church without doubt: My sheepe (saith Christ) heare my voice Iohn. 10. Where the voice of Christ, that is, the worde of God, is heard and obeied, there certainly are the sheepe & sheepfold of Christ: and where two or three are assembled in my name, there am I in the midst, Math. 18. to assemble in the name of Christ to heare his worde and duely receiue the sacramentes, is an infallible note of Christes presence, and so also of his Church: These therefore are the true notes, the worde and sacramentes, rightly taught and administred.

Distinct. 13. They make a difference betweene Euangelicall precepts,13 and Euangelicall counsels, to leaue a precept vndone is sin, & euery Christian is bound vnto it. But Euangelicall counsels are giuen onely to the perfect, which they are not bound to keepe, neither do they sin in not keeping of them, yet if they obserue them, they merite more: Such counsels [Page] of perfectiō are these & such like; to giue al to the poore, to vow chastity & such like, Bellar. de Monach. cap. 7. Rhem. ann. Mat. 9. sect. 9. Ans. We acknowledge no such difference betweene precepts & counsels, for whatsoeuer is to the glory of God, we are bound to doe, Math. 5. 48. Ye shal be perfect, therfore al coūsels tending to perfectiō are cōmandements. And that a man can do no more, when he hath done al, then is his duetie to do, our Sauiour Christ sheweth in plaine words, Luk. 17. 10. It is therfore a vaine distinctiō.

Distinct. 14. A vow is twofold: Simplex votum, A simple or single vow,14 which is made before God alone: Votum duplex vel solenne: A double or solemne vow made in the presence of the Bishop or Abbate: Mariage made after a single or simple vow standeth in force, but it cannot make voide a solemne vow made before, Harding pag. 547. defens. apolog. Ans. A single vow bindeth as streitly before God as a solemne vowe, neither is it any thing to the Lord, whether we vow in the hearing of others, or before witnesse: therefore the scripture knowing no such distinction, generally biddeth men, that haue vowed vnto God, to pay their vowes, Num. 30. 3. Eccles. 5. 3. And as for the other point, neither a single nor a solemne vow is a sufficient cause to deny mariage to him that cannot containe, as the Apostle saith: to avoide fornication, let euery man haue his wife, 1. Cor. 7. 2.

Distinct. 15. Whereas the Apostle saith, perfect loue expelleth feare, Belmine 15 distinguisheth: there is, Timor poenae, and Timor culpae propter poenam: Feare of punishment, and feare of sinne, for the punishment sake: Loue expelleth not the first kinde of feare, but the second, Bellar. de purgator. lib. 2. cap. 3. Ans. I pray you what difference is there betweene feare of punishment, and feare of sinne because of the punishment? or howe can these two be separated? for he that is afraid to be damned, will be afraid to sinne, which causeth damnation: Loue therefore expelleth these seruile kindes of feare, which haue painfulnes, as the Apostle saith: but it retaineth the reuerence or feare of children, which bringeth comfort rather, and boldnes in the day of iudgment, Ibid. vers. 17.

Distinct. 16. A mediator may be vnderstood two waies. First, he is mediator 16 that payeth the debt vnto the creditor for the debter: so Christ onely is our mediator, who hath paid the ransome for vs: Secondly, he that entreateth the creditor to forgiue the debter, so the Saintes may be and are mediators in praying for vs: Christ is the mediator of Redemption, they of intercession, Bellarm. lib. 1. de Sanct. cap. 20. It is a very blasphemous distinction, and contrarie to scripture: for our mediator betweene God and man, must be both God and man, 1. Timoth. 2. 5. Therefore no creature can be our mediator. Againe, to make intercession to God for vs, belongeth to the priesthoode of Christ, who, as the high priest was wont to go into the most holy place to pray for the people, is nowe entered into the heauens to appeare in the sight of God for vs, Hebr. 9. 24. But Christ onely is [Page] our priest in heauen, neither Angel nor Saint. Ergo he onely is our mediator and intercessor.

Distinct. 17. The question arising betweene vs, whether Christ be our 17 Mediator, in respect of his manhood onely, as they hold, or as hee is both God and man, as we teach: they doe coine vs this sophisticall distinction, that Christ is our Mediator in both his natures, Ratione suppositi, nō ratione formalis principij, in respect of the suppositum or hypostasis of the Mediator, not in respect of the formall beginning: to speake this more plainely: The mediator must of necessitie bee both God and man, but the forme of his mediation, or that whereby hee worketh his mediation, is his humane nature, Bellarm. de Christo lib. 5. cap. 3. Answ. The scripture attributeth the mediation of Christo to both his natures: God was in Christ reconciling the world to himselfe: here God is a reconciler, and Christ a reconciler, that is, Christ reconcileth vs both as God and man, 2. Corinth. 5. 19.

Distinct. 18. The saintes are our intercessors, not as authors themselues 18 of any benefite vnto vs, but obtayning through Christ, and his merites, whatsoeuer by them is obtayned for vs, Bellarm. de Sanct. lib. 1. cap. 17.

Answ. First, their owne practise is contrary, for they make their saints their mediators by their owne merites and worthinesse, as in those blasphemous verses made of Thomas Becket, is to be seene,

Tuper Thomae sanguinem, quem pro nobis impendit,

Fac nos Christe scandere, quò Thomas ascendit.

By the blood of Thomas, which for thee he did spend,

Graunt vs Christ, whither he did to ascend.

Secondly, the scripture biddeth vs pray in the name of Christ vnto God, and we shall receiue what wee aske, which is a more compendious way, then to pray to Saintes, and they by Christ vnto God, for if praying in our owne persons in the name of Christ, our prayers be heard, Iohn 16. 24. inuocation of Saintes is superfluous.

Distinct. 19. They make two kindes of religious worship: one called 19 [...], which is onely due vnto God, the other [...], which may bee giuen to angels and to sayntes, Bellarm. lib. 3. de sanctis cap. 12. Answ. All religious worship is onely to be yeelded vnto God: as the angel would not suffer Iohn to worship him, but sayd, Worship God. Apocal. 22. verse 9. because all worship is due vnto him: hee forbiddeth not Iohn some speciall kinde of worship, but generally all, as acknowledging, that no kinde of worship was due vnto him. And concerning the worde [...], it is taken also in scripture for the proper seruice of God: as Galathians 4. 8. Yee did seruice to them, that by nature were no Gods: There this worde is vsed.

Distinct. 20. They distinguish betweene Idolum, an Idole, and Imago, 20 an Image: an Image in Greeke, [...], is a true similitude of a thing, [Page] an Idol [...], [...], doth represent a vain thing that is not▪ such were the Idols of the heathen: Images, they say, they haue, but no Idols. Bellarm. lib. de Sanct. cap. 5. Aunsw. 1. As concerning the word, the Idols in scripture are also called images, Rom. 1. 13. there the worde [...], is vsed. The papistes then in worshipping of Images, are prooued also to be idolaters, worshippers of Idols: This friuolous distinction helpeth them not.

Distinct. 21. They make this difference betweene the Idols of the heathen,21 and their Images: the heathen worshipped their Idols as Gods, and therefore were Idolaters: But they worship their images for that relation they haue to those, whose images they are, Rhemist. Philipp. 2. sect. 2. Ans. The Iewes also, which were plagued of God for their idolatrie, had a relation in their golden Calfe to that God, that brought them out of Aegypt, Exod. 32. 4. 5. So Iudg. 17. 3. Micah his mother sayth, that shee had consecrated the shekels of siluer to the Lord Iehouah, to make a molten Image: yet for all this they were idolaters, and so are the Papistes: this shift of theirs helpeth them not a whit.

Distinct. 22. A thing may be hon [...]ured, or is sayde to receyue or be capable 22 of honour after a diuerse maner: First, a thing is honoured Per se, vel per accidens, of it selfe, as the person of the king is honoured, or accidentally, as the kinges robes are honoured because of the king. Secondly, a thing may bee honoured, propter se, velpropter [...]liud, for it selfe sake, or for and because of some other thing, wheron the cause of the honour dependeth. Thirdly, a thing may be honoured propriè, impropriè, properly, which in respect of it selfe is honoured: impropriè, which insteed and place of an other thing is honoured, as the Embassador is for the king. Now the Images of Saintes are to be worshipped, not onely improperly or accidentallie, but properly, and of themselues: yea improperly, and by an accident are capable of the highest kinde of worshippe, as the Image of God or Christ of the same honour that is due vnto them, Bellarm. lib. [...]. de Sanct. cap. 20. 21. 23. Answ. I pray you how fa [...]re are these blasphemous Papists from the highest kinde of idolatrie, and from making their stockes and stones their gods? For the heathen in like sort vsed such distinctions: Non ego illum lapidem colo, adoro, quem video, sed seruio ei, quem non video: I do not worship this stone, I adore that I see, but I serue him whom I see not: August. in psal. 96. Thus properly they gaue adoration to their Images, but seruice, which is the english of ( [...]) Rhemist. Math. 4. sect. 3. they referued vnto that God whose image it was, yet for all this they were most mō strous idolaters, and so are the Papistes. Agayne, no religious worship, properly or improperly, accidentally or otherwise is due to any, but onely to the Lord, Thou shalt worship the Lord thy God, and him onely shalt thou serue: Math. 4. 10. Which text is alleadged by our Sauiour against Sathan, who had tempted him to fall downe and adore him: wherefore by this text all [Page] falling downe and prostrating of our selues before any creature to adore it, is forbidden, without which submisse gesture, not the meanest kinde of religious worship can be exhibited to any.

Distinct. 23. There are then three kinds of religious worship due vnto 23 God, and his Saintes: [...], seruice proper vnto God: [...], adoration which may be giuen to Saints and angels: [...], an higher kinde of adoration due onely to the virgine Marie. And each of these three hath two kindes: euery one of them may be considered, Simpliciter, vel secundum quid, simplie or absolutely, or in part onely and respect: and euery one of these kindes of worship, is eyther Cultus perfectus, or imperfectus, a perfect or imperfect worship. The perfect and simple kinde of Latre [...]a, is proper to God onely, the imperfect and inferior or respectiue kinde may be giuen, and is due to the image of God: so the perfect kinde of [...] is for the Sainte himselfe, the imperfect for his image: the perfecte kinde of Hyperdouleia is for the Virgin Marie only, the imperfect for her Image, Bellar. li. 2. de Sanct. ca. 25. Contr. First, thus haue we sixe kindes of religious worshipe forged & deuised by papists, more by fiue thē the word of God either knoweth or acknowledgeth. 2 Where haue they learned that the Virgin Mary is worthy of an higher kinde of adoratiō, then either Saint or angel? The scripture only saith, that they shalbe as angels, not aboue or superior to angels: Mat. 22. 30. 3 By this distinctiō of theirs it cōmeth to passe that the image of God, of Christ, yea of our Lady, shal haue an higher kind of worship, not then the Images of saints, but then the saynts themselues, then either prophet or apostle, for these haue but their Douleia, their simple adoration: but the Images of God & of Christ, haue their kinde of Latreia: the Image of Mary, a kinde of Hyperdouleia. But this is very grosse & absurd, that a dead thing, that hath no life, should be more honored, then a reasonable & vnderstanding, yea an holy creature: Augustin saith, Artifex melior est eis, the Image maker is better then the Image, in Psal. 113. but a prophet or apostle is far to bee preferred before euery artificer or craft [...]smā, & one would thinke that the liuely Image of God, which is man, that walketh and breatheth, should be worthie of greater honor, then the dead and senseles Image of God. Fourthly, by the places alleadged before, Apocal. 22. 9. Matth. 4. 10. It is euident, that no kinde of religious worship is due to any creature, but onely vnto God.

Distinct. 24. Sacrae aedes, Churches or holy houses haue a double relation 24 or respect: for they may bee considered as they are Templa, Temples or Churches, and so properly they are built onely to the honour of God: or as they are, Basilicae, or Memoriae, sumptuous buildings and monumentes of remembrance, and so also they may bee dedicated to Sayntes: Bellarm. lib. 3. de Sanct. cap. 4. Contr. First, if the same place in a diuerse respect may bee consecrate to the honour of God and Sayntes together: great [Page] reason, that God shold be the more principal: but now it is not so, for they are called by the names of Saints: if God were the chiefe, he should giue the name to the place: And indeed the places of prayer are Gods houses: My house shalbe called the house of prayer. Esay 56. 7. That Churches are called by saintes names amongst vs, it is not for their honour, but onely for a ciuile difference and distinction of places: and in their sense Churches are not dedicate vnto God neither, for any holines that is in the place; for in that sort, Christ sayth, his father will not bee worshipped, neither in that mount Garizim, nor at Ierusalem, Iohn 4. 27. not in one place more than in another: but they are holy places and for the honor of God in respect of the vse, which is for prayer, My house, an house of prayer, sayth the Lord, and for hearing the word of God, Act. 13. 15.

Distinct. 25. Saintes some are Canonized, that is publikely allowed to be 25 saintes: some are not Canonized and receiued into the kalendar: the difference is this, Canonized Saintes, either generally by the Pope so canonized, for the whole Church, or more specially by a bishop for his prouince or Diocesse, may be publikely prayed vnto, Temples built in their names, and their holy dayes yearely remembred, their Reliques preserued in Churches to bee adored: But none of these thinges publikely may be exhibited to not Canonized Saintes, vnlesse prinately onely, Bellarm. de sanct. lib. 1. cap. 10. Contr. First that neither Canonized, nor vncanonized Saintes are in any such sort to bee worshipped, wee haue shewed before. Secondly, what an absurde thing is this, it is lawfull to pray to some Sainte priuately, and yet vnlawfull to do it publikely? so men shall haue house saints and Church saintes: they shall serue one God at home, and another at the Church: such were the toyes of the heathen: such kinde of stuffe wee read of, Ezech. 8. 10. where the princes of Israell were gotten into a corner, and there worshipped the similitude of creeping things, and abominable beastes, which they were ashamed to doe publikely: so belike, popish house-saintes are such goodly things, that they dare not be seene. Thirdly, if they be all saintes, why are they not al Canonized? if they be all saints with God, why are they not with men? Fourthly, but who gaue them such power to Canonize some saintes, and not othersome? Christ saith, To sit at his right hand, or his left, is not his to giue, Math. 20. 23. howe then dare the Pope, or any Prelate, presume to doe that which Christ assumeth not, as he is man?

Distinct. 26. The hearts of men, their thoughts and cogitations are 25 knowen two maner of wayes: either naturally by an ordinary and proper power, and so our harts are knowen onely to God: or by an extraordinarie grace & gift, and so both the angels & saints doe know our inward repentance, and desires, Rhemist. 1. Corinth. 2. sect. 1. Contr. It is one thing by reuelation to vnderstande the secretes of mens heartes, as the Prophets [Page] some time did, and as Peter discryed the fraude of Ananias and Sapphira: An other thing to receiue a gift and power themselues, when they will, to looke into mens heartes, as they affir me of their Saintes, that alwaies they are able to vnderstand as the vocall voice, so our inward repentance: For if at any time they want this power, then praiers made vnto them are sometime in vaine, which I thinke they will not graunt. But this is contrary to the scripture, which saieth, that God onely knoweth the heartes of men, 1. Kin. 8. 39. It is not said he chiefly or properly knoweth them, but he onely: And a reason is there giuen: Reward euery man according to his waies, as thou knowest his heart: God therfore onely knoweth the hart, because he only rewardeth men after their waies.

Distinct. 27. The papistes deuide hell into 4. partes or members, according 27 to the measure and continuance of the punishment, for the paine is either temporall, or eternall: and there is, Duplex poena, damni & sensus: A double punishment beside, either of losse without smart, or of losse and damage, with smart and punishment together: The place of temporal losse onely was Limbus patrum, the dungeon of darkenes, where the fathers remained till the comming of Christ: the place of eternall losse without smart, is Limbus infantum, the dungeon, to the which children dying without baptisme are sent: the place of temperall losse and punishment withal, is Purgatorie: the place of eternall losse and punishment is Hell, Bellarm. de purgator. lib. 2. cap. 6. Contra. These are phantasticall and superstitious deuises of men: for the scripture maketh but one place of darkenesse and punishment, as there is but one place of ioy and lighte, namely heauen, Luk. 16. The rich glutton went to hel, Lazarus into Abrahams bosome, which Augustine denieth could be a member of hel, because it was foelicitatis sinus, a place or bosome of blisse, Epist. 19▪ Againe, they make all these infernall regions to be places of darknes: but the scripture maketh no other place of darknes but hell, into the which the deuils were throwne down: So S. Peter taketh that hel & the chaines of darkenes for al one: And what place else is that which the same Apostle calleth a prison, 2. [...]. 2. 4. 1. Pet. 3. 19. (which the papistes notwithstanding vnderstand of their Limbus patrum) but where the chaines of darkenes are? for chaines and a prison house, haue a mutuall reference one to the other. 2▪ In hel there is not, neither can be a punishment of losse or damage onely, without sense & smart of torment: for they which are in darknes excluded from the presence of God, do not onely sustaine the losse of that benefit, but they must needs also be in paine & sorow: for as the Psalme prono [...]ceth of other creatures: If thou hidest thy face, they are troubled, Psal. 104 29. so is it also true of men, that the hiding of Gods face, the absence of his spirit bringeth sorrow & trouble withal: So our Sauiour saith, They shalbe cast into vitter or exterior darkenes, there shalbe weeping & gnashing of teeth, Math. 8. 12. darkenes [Page] then is accompanied with weeping and extreme horror: It is called the vtter or exterior darkenesse, because without the kingdome of heauen there is nothing but darkenes: But if they will haue it so called, in respect of hell it selfe, as though some darknesse were Exterior or outward, some interior or inward, the darkenesse of Limbus patrum, which, they say, is in the brimme of hell, must be this exterior darknesse, because hel the place of the damned is lower and more inward, and that must be the Interior darkenesse. Thus wee see howe easely their vanities are blowen away.

Distinct. 28. The Iesuite maketh two kindes of voluntarie worship:28 that is properly called, Cultus voluntarius, Voluntarie worship, Qui sine ratione suscipitur: Which is taken in hand without any reason or grounde: There is an other kinde of worship or seruice: Qui exhibetur Deo per actus virtutum: Which is performed vnto God, by some act of vertue, and this is not properly a voluntarie worship or Religion, though it be not commaunded: of this sort, they say, their pilgrimages are, and such like, Bellar. de sanct. lib. 2. cap. 8. Contra. 1. Saint Paule forbiddeth all voluntarie worship, Coloss. 2. 23. the worde is [...]: wherfore al thinges brought into the worship of God without his commandement, by the wil of man, what reason or cause soeuer is pretended, is but will-worship. 2. The Apostle speaketh not of such a will-worship, as is fondly enterprised without any cause, as if a man should vowe not to sit downe at the table, till he haue twise washed, as the Iesuite putteth the example: but euen of such worship, as is commended by the Iesuite, which is not rashly begunne, but with aduise, and performed by some vertuous act: for the Apostle saith, that euen will-worship hath a shew of wisedome: it is not, sine ratione, but, habet rationem sapientiae: Againe, there is submission and humblenesse of the minde, and not sparing, or not satisfying the flesh; al these our aduersaries cannot denie to be vertuous actes: for such are their fastinges, and other workes of penance: Wherefore euen such thinges do make but a will-worshippe. The Iesuite then hath saide iust nothing.

Distinct. 29. Bellarmine graunteth, that vowes may be made properly 29 vnto Saintes, as vnto God, but with this distinction: Wee do promise and make a vowe to God, in signe of our thankefulnesse to him, as vnto the author of all good thinges: but vnto Saintes we vow to betoken our thankefulnesse vnto them as our mediators and intercessors, by whose meanes, wee doe receiue these good thinges of God, Bellarm. lib. 3. de sanct. cap. 9. Contra. Thus they are not ashamed to rob God of his honour. The scripture reacheth vs, that vowes onelie are to bee made to God, Esay. 19. 21. In that day the Aegyptians shall knowe the Lorde, and shall doe sacrifices, and vowe vowes vnto God. [Page] Heere vowes and sacrifices are ioyned together, but sacrifices no manner of way are due to Saintes, therefore neither vowes. Againe, the scripture maketh this a reason, why we should vowe vnto God, and pay our vowes: For the Lord thy God will surely require it of thee, Deut. 23. 21. But God onely is able to require and exact a vowe at our handes and to call vs to accounte for it: Ergo, wee must vowe onely vnto him.

Distinct. 30. Daies among Christians are partlie Equall, partlie vnequall: 30 Vnequall they are by reason of the precept and determination of the Church, and for the mysticall signification which they haue: Equall they are: Quoad essentialia festi, In respect of the essentiall matters of an holy day: As a man priuately by him selfe may vpon any day receiue the communion, heare the word, and keepe the memorie of Christes resurrection, Bellarm. de c [...]lt. Sanctor. lib. 1. cap. 10. Contra. The difference and distinction of daies for signification, and in respect of more holinesse is meere Iudaicall, as the Apostle testifieth: This man esteemeth one day aboue another day, another man counteth euery day alike, Rom. 14. 5. Wherefore daies are all equall and alike vnto Christians, not in respect onelie of those essentials: (for so were they also equal to the Iewes, they might by them selues vppon any day, if they would, read the law, remember Gods benefites and such like,) but they are equal in nature, holines and goodnes: so that difference of daies amonge Christians is rather for Christian order and pollicie sake, for the people to meete together to heare the word and serue God, then as setting apart some daies for greater holines in themselues.

Distinct. 31. Whereas wee obiect that place of the Gospell: The 31 poore ye haue alwaies: but me ye shall not haue alwaies, Math. 26. against the Reall and bodily presence of Christ in the Eucharist▪ They answere by this distinction: that Christ is not now present in bodie, Uisibili & corporali praesentia: By his visible, or corporall presence: or, Secundum humanam conuersationem, After his conuersation, or as he was conuersant amonge men: but inuisiblie he may be present, and after another maner, Bellarm. de Eucharist. lib. 1. cap. 14. resp. ad loc. 4. Contra. This distinction is thus by scripture ouerthrowen: S. Peter saith, The heauens must containe or receiue Christ, till his comming againe, Act. 3. 21. He cannot in his body be absent from heauen till that time, therefore he can not any way be present in earth. If they answeare, as they doe, that he may be in Heauen and in the Eucharist all at one time, wee confute them by an other place of scripture: Hee is not heere (saith the Angell) for he is risen, Math. 28. 6. which had beene no good argument, if the body of Christ were likely to be in two places at once.

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[Page] Distinct. 32. Some thinges are properly attributed to the bodie of 32 Christ in the Eucharist, as whatsoeuer signifieth motion from place to place, as the bodie of Christ may be said to be lifted vp, and to be laid downe and such like: but other mutations and chaunges, as to wake hoate or colde, to sower or be mouldie, doe very improperly or not at all agree vnto the body of Christ, Bellarm. de Eucharist. lib. 1. cap. 3. Contra. We graunt in deede that Christes bodie is not now subiect to heate or colde, nor any such thing, and therefore wee denie that his bodie is present in the Eucharist, because the Elements doe receiue these alterations: Let them tell vs then, when the breade mouldeth, and the wine sowreth, what it is that is mouldie, or sower; breade and wine after consecration there is none; the accidentes, as the whitenesse, roundnesse, sweetnesse, cannot receiue other accidentes; we cannot say, that they are mouldie, or sower: are they not then driuen to confesse that the bodie of Christ is subiect to mould, and sowernesse? If they say Christes bodie departeth, and a newe matter is supplyed as before there was transubstantiation by the turning of the breade into Christes bodie, so nowe there must bee a retransubstantiation (which is a newe pointe of popish learning) by the returning of the breade againe.

Distinct. 33. Whereas they affirme, that the whole quantitie and 33 proportion of Christes bodie is in the hoaste, wee thus replie vppon them, that it is an essentiall propertie of quantitie to haue, Partem extra partem: One parte distinct from an other, the head can not be where the feete, nor the feete, &c. But if Christes bodie in his proper quantitie were in the hoast, his partes can not be distinct in so small a roome, but shuffed and confo inded together, Beltarmine heere coyneth a most friuolous and sophisticall distinction: Corpus quantum (saith he) habet partem extra partem, si illudextra dicat habitudinem ad subiectum, non autem, si dicat habitudinem ad locum: That a bodie of due quantitie hath partes distinct one from another in respect of the subiect, or bodie it selfe, but not in respect of the place: so there may be Extensis & distinctio partium▪ in subiecto, sed non in loco: There may be an extension of the partes, and a distinction in the subiect, though not in the place, Bellarm. de sacram. Eucharist. lib. 3. cap. 7. This of all other is the most absurde and witlesse distinction, for howe can there be a distinction reall of the partes in the bodie, if there be not in the place? for euerie parte hath his proper place answeareable thereunto, and as the bodie is lesse or more, so the proper place there of is dilated, or contracted: If then wee take a bodie of two cubites and thrust it into a roome of one cubite or lesse, there cannot be the like extension of the partes, [Page] as in a place of two cubites. All the sophistrie in the worlde (let the deuill put to his wit and all) will not helpe them heere, that Christes body full and whole should be enclosed in a thinne wafer cake, and yet all his partes keepe their due place and proportion still. Alas, poore men, these restlesse toyes will cause them sooner to runne madde, then helpe them at a pinch.

Distinct. 34. They tell vs of three kindes of conuersion of thinges:34 there is Conuersio productiua, A conuersion productiue, when a thing is produced which was not before, as when Christ chaunged water into wine: Conuersio conseruatiua: A conuersion conseruatiue, when one thing is corrupted or perished, and an other thing is generated or preserued: Conuersio adductiua, A couuersion adductiue, when a thing is not produced that was before, but is onely brought to a place where it was not: & so is the breade adductiuely chaunged into the bodie of Christ in the sacrament, Bellarm. de sacram. lib. 3. cap. 18. Contra. 1. These species, or kindes of conuersion are confounded, for the productiue and conseruatiue are all one, as that example sheweth of turning the water into wine: for the water was chaunged, and wine conserued, and the wine was produced by the power of Christ, out of the substance of water: The creation was properly productiue, when thinges were made and produced, that were not: but there is no creation nowe, and therefore no productiue conuersion. 2. Yet to keepe their distinction, wee wil easely prooue, that the beeing of Christes body in the Eucharist, is by a productiue or conseruatiue chaunge, not an adductiue: For either the bread is there together with Christes bodie, as the Lutherans holde, and that is their consubstantiation, which papistes denie; or the breade is annihilate, and turned to nothing, which I thinke they will not graunt: or it must needes be turned into Christes bodie, and so a thing is produced that was not, namely the breaden bodie of Christ. They haue nothing to answer but this, that the bread is turned into, Materia prima, the first matter, wherof thinges are made, as the water was when Christ made the wine, Bellarm. ibid. cap. 24. Contra. 1. Thus if Aristotle had not helped them with his phantasticall deuise of Materia prima, they had beene put to their trumpes. 2. And so notwithstanding they are: for Aristotles deuise can not stande against scripture, which saith concerning that miracle of Christes: Aquam vinum factam: As their owne text hath: the water made wine: the water did not vanish into Materia prima, or I wote not what, but it was made wine, namely water: and if after the same manner the breade be conuerted in the Eucharist, the breade is made the bodie of Christ, and the bodie of Christ is made of it. Bee ashamed at length yee papistes of such fooleries, and glorifie God, in confessing your error, and acknowledging the trueth.

[Page] Distinct. 35. Where wee vrge that place of the Apostle, Hebr. 10. 14.35 Christ with once offering, hath made perfect for euer them that are sanctified. And therefore he is not offred or sacrificed in the Masse. They haue found out this quaint distinction: the oblation of Christ is, Cruenta vel incruenta: Bloodie, or vnbloodie: the bloodie sacrifice was offred but once, the vnbloodie may be offered often, Bellarm. lib. 1. de missa. cap. 6. resp. ad 8. argum. Contr. This is a vaine distinction, void of learning & trueth: For Christ can not be offered vp, but by dying, Hebr. 9. 27. 28. And without sheading of blood, there is no remission of sinnes: vers. 22. But by the sacrifice of Christ, so oft as it is offered, there is remission of sins: Ergo also sheading of blood: there is then no such vnbloody sacrifice or oblation of Christ.

Distinct. 36. In other sacramentes the priest is the minister of Christ, yet 36 speaketh in his owne person, as in baptisme, I baptize thee with water: but in the Eucharist, he is not onely the minister of Christ, but assumeth and taketh vpon him his very person, saying: This is my bodie, as the Angels sometime spake in the person of God, Bellarm. de sacram. Eucharist. lib. 4. cap. 14. Contr. 1 When ministers haue such warrant to speak in the person of God, as the Angels had, they may doe as they did. 2. The Rhemistes cō fesse that the priest in penance giueth absolution in the person of Christ, Annot. 2. Corinth. 2. 6. Therefore in the Eucharist onely, as Bellarmine saith, he assumeth not the person of Christ, but at other times also, by their owne confession. 3. If to doe any thing in the person of Christ, be no more but in the name & power, or in the stead & place of Christ, we mislike not the phrase nor sense, for the scripture alloweth that speech: Wee are messengers for Christ, and for Christ, or in Christes steede, we beseech you: 2. Corinth. 5. 20. 21. He saith not, as Christ, but for Christ: and the highest dignitie that the pastors of the Church haue, is to be ministers only of reconciliation, 2. Corinth. 5. 18. and to be dispensers or disposers of the mysteries of God, 1. Corinth. 4. 1. See then what is become of this distinction.

Distinct. 37. There is an action in the Church, which is both a sacrifice,37 and a representation of a sacrifice beside: there is also an otherthat is no sacrifice, but a representation onelie: the first is the Masse, the second the Eucharist, Bellarm. lib. 1▪ de missa. cap▪ 1. Contr. 1. The Eucharist also is a sacrifice of praise and thankesgiuing, as the word signifieth: for other sacrifice externall in the Church we acknowledge none but these spirituall ones, Hebr. 13. 15. 16. 2. Such distinction of a sacrifice representing, and a representing without a sacrifice, they learne not out of the word, nay it is cō trary to it, for al that Christ commaundeth vsis, to doe this in his remēbrance, and this doing, is nothing else▪ but eating & drinking according to his institution in the sacrament, 1. Corinth. 11. 26. & vers. 2 [...]. This do as often as ye drinke it: This doing is cōmunicating by drinking, not sacrificing, as they fondly imagine.

[Page] Distinct. 38. There is, Duplex diuortium: a double kinde of diuorce in 38 matrimonie, quoad thorum & cohabitationem, & quoad vinculum: A diuorce from bed and bourd onely, the mariage knot or bond remayning still, as in case of adulterie: and an other kinde, when the knotte or bond it selfe is dissolued, and loosed. Bellar. de matrim. lib. 1. cap. 14. Contr. This distinction is contrarie to the Apostle: as wee shall shew: marriage cannot bee dissolued in respect of bedding and bourding together, but the bond▪ Vinculum, must needes be vntied: What the Vinculum or bond of mariage is, Saint Paul sheweth, The wife hath not power ouer her owne bodie, but her husband, and so likewise the husbande, &c. 1. Corinth. 7. 4. and that this is the bond, it is gathered out of the 15. verse, where speaking of the departure of infidels, hee sayth, that a brother or sister is not in subiection, that is, is no longer bound to performe these duties and debtes of mariage: & verse 27. Art thou bound to a wife? secke not to be loosed: Ergo, the bond may bee loosed: the word here vsed is, [...], of the which worde commeth, [...], or [...] Vinculum, [...] bond: Therefore by not being in subiection or vnder power one of an other, is to be freed, and to be no longer bound. If the marriage knot or bond could not be vntied among christians, the apostle needed not to haue saide, Seeke not to bee loosed: for who will seeke for an impossible thing?

Distinct. 39. Some vertues are Morales, moral, some Theologica, theologicall:39 repentance, which they call penance, is a vertue Morall, saith the Iesuit: faith a vertue Theologicall, Bellarm. lib. 1. de poenitent. cap. 29. Contr. First, this distinction is not currant: for if you vnderstande by Theologicall, that which is diuine, for so wee englishe Theologia, Diuinitie, then are all the vertues of christians Theologicall, that is Diuine, both in respect of the author, for they are all the giftes of God, Iam. 1. 17. as also in respect of their operation and effect, Yee are partakers (sayth S. Peter) of the diuine nature, if ye flie the corruption of worldly lusts, 2. Epist. 1. 4. Lo the flying of worldly lustes, which is with them a Morall vertue, is now become a theologicall or diuine vertue, because thereby wee are made diuine, or like to the diuine nature. Secondly, if they bee morall vertues, which consist in manners and practise, they theologicall, that consist in knowledg and speculation, Faith in that sense is not theologicall, but morall, Faith working by loue: Gallath. 6. 5. Thirdly, what needeth such distinction and separation of vertues, seeing the apostle ioyneth them all together, Ioyne vnto your faith vertue, to vertue knowledge, to knowledge temperance, 2. Peter 1. ver. 6. 7. Therefore it is no good argument which the Iesuite maketh, [...]ayth belongeth not to repentance, because one is of this kind, & another of that▪ seeing the apostle, both in nature & practise ioyneth thē together?

Distinct. 40. In contrition, Propositum non peccandi duplex, there is a double 40 purpose not to sinne any more▪ Virtuale siue implicitum, & formale seu [Page] explicitum an inward and vertuall purpose, and a formall and explicate purpose, the first is not sufficient; but it is necessary, that he which is iustified from his sinne, should make a formall & expresse purpose not to sin any more, beside the detestation which he hath of sinne, Bellarm. lib. 2. de poenitent. cap. 6. Contr. First, the Lord saith by his prophet, If the wicked will returne from all his sinnes, and keepe my statutes, hee shall surely liue: Ezech. 18. 21. Here is nothing required but a forsaking of sinne, and doing of righteousnes, which may be done, without any such formall or expresse purpose: yet a purpose of heart is necessary, Act. 11. 23. which must needs accompanie the detestation of sinne, and amendement of life. Secondly, I pray you where was this formall & expresse vowe or purpose in the theese vpon the crosse, vnto whō Christ notwithstanding promised paradise? Luk. 23. verse 42. 43.

Distinct. 41. They distinguish thus of merites: There is Meritum de congruo, 41 merite of congruitie, as the workes which goe before instification, though they be not simplie meritorious, Ex debito iustitiae▪ by the due debt of iustice, yet they deserue of congruitie: Meritum de condigno, merite of condignitie followeth iustification, whereby a man by his meritorious works, is worthy by iustice of the kingdome of heauen, Rhemist. annot. Ro. 2. sect. 3. Bellarm. lib. 2. de poenitent. cap. 12. Contr. First, that there is no merite at all of condignitie; S. Paul sheweth, saying, The afflictions of this life are not worthie, or (as they reade) Condigne, of the glory to come, Rom. 8. ver. 1. 8. The Rhemistes distinction vpon that place of condigne to, and condigne of, is but a Iesuiticall toye, and not worth the answere. Secondly, that there is no merite of congruitie before iustification, it is thus prooued: Without faith there is no merit, for without faith it is impossible to please God, Hebr. 11. 6. and saith is not before iustification, Rom. 5. 1. Ergo.

Distinct. 42. Workes of the lawe or of nature done without or before 42 sayth, merite not, but workes done by Gods grace, are truely meritorious: Thus they answere vs, when we obiect that place. Rom. 3. 28. Wee holde that a man is iustified by faith without the workes of the lawe, Rhemist in hunc locum. Contr. The Apostle himselfe taketh away this distinction, Ephes. 2. By grace are yee saued through faith not of workes: then it followeth, ver. 10. for wee are his workemanship created in Christ Iesus vnto good workes, which God hath or deyned, that wee should walke in. Here the apostle excludeth euen workes of grace prepared, and or dayned of God, from being any cause of our iustification.

Distinct. 43. Some things doe iustifie, Ex opere operantis: by the worke 43 of the doer, Id est, fide & deuotione suscipientis, That is by the sayth and deuotion of the recevuer, so the sacramentes of the old law did iustifie: Some things doe iustifie. Ex opere operato, by the very worke wrought, as the Sacraments of the New Testament, Bellarm. de effect. sacr. lib. 2. cap. 13. [Page] Contra. First, there is one and the same efficacie, substance, and operation in generall of the Sacraments, both of the olde and newe Testament: For they did eate the same spirituall nieate, and drinke the same spirituall drinke, 1. Cor. 10. 2. 3. Secondly, Yet neither of them do conferre grace, or are causes of our iustification before God, but are onely seales of the iustice or righteousnes that commeth by faith, Rom. 4. 41. Yet wee graunt, that in the Sacraments of the Gospell, there is a more liuely resemblance and more full representation of spirituall things, than there was in the other: in which respect they are preferred before them. Thirdly, Wee are not iustified before God in part or in whole by any worke, either operantis, or ex operato, of the doer, or of the thing done: But wee are iustified onely by faith: all workes, euen such as are wrought in vs by grace, are excluded from being any cause of our iustification before God, Ephes. 2. 10. 11. Fourthly, And so farre is it off, that any iustification can bee had ex opere operato, by the worke wrought, without respect to the faith of the doer, that no such worke is at all acceptable to God, much lesse able to iustifie: for without faith it is impossible to please God, Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head.

Distinct. 44. To extenuate & eneruate the force & efficacie of the death 44 and passion of our Sauiour Christ, as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world, vnlesse other satisfactions as helpes were ioyned thereunto: they haue forged and deuised impious and blasphemous distinctions of their owne.

First, there is a kinde of satisfaction, Pro amicitia restauranda, for restoring vs to the friendship of God: there is another, Pro iustitiae restauranda, for restoring of iustice lost and decayed in vs: the first satisfaction is only wrought by the death of Christ; the other must be wrought by vs, Bellar. de poenitent. lib. 4. cap. 1. Contra. Christ hath satisfied for vs, in paying the raunsome for our sinnes, and hath reconciled vs to God, in imparting to vs of his righteousnes: He hath made him to be sinne for vs, which knew no sinne, that wee should be made the righteousnes of God in him▪ 2. Cor. 5. 21. therefore Christ hath by his death not onely redeemed vs, and reconciled vs to the fauour of God, but hath also clothed vs with his righteousnes: who is made of God vnto vs, our wisedom, righteousnes, sanctification, redemption, 1. Cor. 1. 30. Not onely our redemption, but our righteousnes: hec hath therefore satisfied the wrath of God, in restoring his friendship, and hath repaired iustice decaied in vs, by his iustice and righteousnes.

Distinct. 45 There is a satisfaction pro [...]c [...]a, for [...]: another 45 kinde pro poena, for the punishment. The first was [...] by Christ [...] the other is our satisfaction to bee [...] mine, ibidem. So there is duplex [...]: [...] double or twofold remission of sins, the first in baptisme, both [...] [Page] poena, from fault and punishment: the second from the fault, but wee our selues must satisfie for the punishment, Bellarm. depoenitent. lib. 4. cap. 14. Contra. If our sinnes be for giuen vs, the punishment likewise together with the sinne is remoued: for sinne causeth death, and all other punishments: It should not therfore stand with the iustice of God, to lay punishment vpon men, hauing forgiuen them their sinnes: for this were to say, that their sinnes are not truely forgiuen. Christ hath set vs at peace with God by the bloud of his crosse, Coloss. 1. 20. Ergo, hee hath satisfied both for the offence and punishment: For if God punish stil, then were we not at perfite peace with him, his anger yet abiding: And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment: the second but for the sinne: the Apostle reasoneth cleane contrarie: If while we were yet sinners and enimies, Christ dyed for vs, much more being iustified by his blood, and reconciled by his death, wee shalbe saued from wrath through him, Ro. 5. 10. 11. Much more saith the Apostle: if then in the first reconciliation to God, we had remission of both, being now reconciled wee shall much more. Hence also it is manifest, that Christ worketh all both before our reconciliation, and after.

Distinct. 46. Men also may satisfie for the fault, but ex congruo, non ex 46 condigno, It is a satisfaction of congruitie, not of condignitie, Bellarm. li. 4. de poenitent. cap. 1. Contra. There is no satisfaction wrought by man for his sinnes, no not of congruitie: First, it is repugnant to the nature and propertie of satisfaction: for that, which is of congruitie, is accepted of fauour, but satisfaction is an exact compensation in respect of iustice: by this God is iustly satisfied: by the other, hee is but enclined to fauour, as they teach. Secondly, there is no satisfaction for sinne ex congruo: for when we were enimies (saith S. Paul) wee were reconciled to God, Rom. 5. 10. But nothing that enimies can do, is acceptable vnto God, therfore God cannot any waies, no not ex congruo, by our satisfaction be appeased, before our reconciliation, nor yet afterward, for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ.

Distinct. 47. Man can not satisfie God for the eternall punishment 47 due vnto sinne, but for the temporall he may, Bellarm. lib. 4. de poenitent. cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vs by his most precious bloud, he hath not onely satisfied for our sinne, but for our punishment both eternall and temporall due vnto sinne, Heb. 10. 14. with one offring hath he made persite, or (as the Rhemistes read) consummated for euer them that are sanctified. If then he haue consummated vs by our redemption, he hath satisfied for all: for if any thing were left to be done by vs, wee should not be consummated by him. And as for the punishments and chastenings of this life, S. Paul sheweth the ende of them, not to make satisfaction, but we are chastened of the Lord, that we should not be [Page] condemned with the world, 1. Corinth. 11. 32.

Distinct. 48. There is actualis satisfactio, an actuall satisfaction: and 48 that is our satisfaction: Alia est satisfactio virtualis, a virtuall satisfaction: (This name Bellarmine hath not, but the sense:) Such is the satisfaction of Christ, Per quam habemus gratiam, vt satisfaciamus, by the which we haue grace and power to satisfie, Bellarmine de Purgator. lib. 1. cap. 10.

Distinct. 49. Christ hath immediatè, immediately satisfied & paid the 49 raunsome for our sinne, but mediatè, mediately, onely for the temporall punishment, Bellarm. de poenitent. lib. 4. cap. 15. Contra. Both these distinctions tend to one ende, and therefore one aunswere shall suffice them both. First, If Christ hath both actually and immediatly satisfied for the greater, that is our sinne, and euerlasting punishment due to the same; much more hath he for the lesse, that is temporall punishment. Secondly, All punishment and recompense of sinne, is caused by the curse of the law: Cursed is he that continueth not in all things written in the law, &c. Galath. 3. 10. But Christ hath actually and immediately redeemed vs from the curse of the law, being made a curse for vs, ibid. 13. which curse wee are not able to beare, neither in whole, nor in part: Ergo, actually and immediatly he hath redeemed vs from all punishment both spirituall & temporall due vnto sinne.

Distinct. 50. Christ is a Sauiour in a double respect, either for sauing 50 men alreadie fallen into sinne and condemnation, or els for preseruing & susteining them from falling: In this sense he was a Sauiour onely to the virgin Marie, who was preserued onely from sinne by Christ, not saued from her sinnes, which shee had not, Franciscant, Fox. p. 801. col. 1. Contra. Christ is called Iesus, a Sauiour in this sense onely, Because he should saue his people from their sinnes, Math. 1. 21. He was then either in this sense a Sauiour vnto Marie, or not at all. But her Sauiour he was, as shee her self confesseth, Luke. 1. 47. Ergo, he saued her from her sinnes. In the other sense, if Christ be a Sauiour at all, for preseruing from sinne, hee is so vnto Angels, not vnto men, as Bernard saith: Qui hominibus subuenit in tali necessitate, angelos seruauit a tali necessitate: He that helped men out of their necessitie, preserued Angels from such necessitie, lib. de Diligend. Deo.

Distinct. 51. When wee obiect that place of S. Paul against the Popish 51 doctrine of merites: Wee are iustified freely by grace, Rom. 3. 24. They aunswere by a distinction: There are two iustifications: the first, which is onely of grace: and the seconde, wherein wee proceede daily by good workes, Rhemist. Annot. Rom. 2. Sect. 3. Contra. The Scripture speaketh but of one iustification, which glorification followeth, Rom. 8. 30. whom he iustified, them also he glorified: If then this one iustification do bring vs to glorification, what neede a second? Againe, their second iustification is nothing els, but that which the Scripture calleth sanctification, which [Page] issueth out from iustification, as the fruites thereof: But Christ is both our righteousnes, and sanctification, 1. Cor. 1. 30. Ergo, he is both our first and second iustification, and so both are of grace.

Distinct. 52. There is iustitia imputatiua, iustitia inhaerens, iustice imputatiue, 52 when the righteousnes of Christ is imputed vnto vs, and made ours by faith: Iustice inhaerent, is that iustice that actually abydeth in vs: by this wee are iustified and truely made iust, not by the other, Rhemist. annot. Rom. 2. Sect. 4. Contra. A iustice inherent wee graunt to be in faithfull men, but imperfect; it is not able to iustifie them before God: But the righteousnes onely of Christ imputed to vs by faith, is our iustice before God. The Apostle saith, Christ was made sinne for vs, that we should be made the righteousnes of God in him, 2. Corinth. 5. 21. Looke how Christ was made sinne for vs, so are we made righteousnes in him: but our sinnes were imputed to him, him selfe knewe no sinne: Ergo, our righteousnes before God, is none other but his righteousnes imputed to vs by faith.

Distinct. 53. Whereas they holde, that the law may be perfitly fulfilled 53 in this life, lest it should seeme a verie absurd opinion, and not farre from blasphemie, as in deede it is not, they would qualifie the matter; by a distinction: there is a perfection among men, a perfection among Angels: one kinde in earth, another in heauen: the perfection in this life may be attained vnto, though the other cannot, Harding. Defens. Apolog. 368. pag. Contra. First, this is an absurde distinction, & nothing to the purpose: The question is of the perfection of obedience to the lawe: and hee telleth vs of the perfection of Angels: as though the lawe were giuen to Angels: as if God had said to them: Thou shalt not steale, thou shalt not commit adulterie, &c. Secondly, Such a perfection, as God hath appointed in this life, wee denie not but that it is possible by Gods grace to attaine vnto: But full and perfect obedience to the lawe in this life cannot be had, no otherwise, than Christ hath fulfilled it for vs. Saint Paul saith, They that are of the workes of the Law, are vnder the curse: but they which are of faith, are blessed, Galath. 3 9. 10. The lawe therefore vnto vs is no otherwise perfitly fulfilled in this life, so that wee by such fulfilling may escape the curse thereof, than by faith, and beleefe in Christ, who hath done it for vs.

Distinct. 54. There is an habitual, and an actual faith: the faith in habite, 54 which also wee may call a potentiall faith: The actuall faith is to bee found in such as are of yeares of discretion, Bellarm. de Baptism, lib. 1. cap. 11. Contra. There is no habituall or potentiall faith, that pleaseth God: The liuely iustifying faith is alwaies actuall, working by loue, Galathians. 5. 6.

Distinct. 55. Sinnes, some are venial, that is, pardonable of their 55 owne nature: Some mortal, because all that doe them, are worthie of [Page] damnation, Rhemist. Rom. 1. Sect. 11. Contra. That all sinnes by grace are pardonable thorough Christ to all beleeuers, (blasphemie onely against the Holy Ghost excepted, which is irremissible, and which the faithfull are sure to be preserued from) wee graunt. But no sinne of it owne nature is pardonable: For all transgression of the lawe, is subiect to the curse, Galath. 3. 10. But all sin is the transgression of the law, 1. Iohn. 3. 10. Ergo.

Distinct. 56. A man may sinne two waies, materialiter, formaliter, materially,56 and formally: Hee that sinneth materially onely, that is, of a simple minde, doeth it, sine culpa, without his fault: as Peter did, failing somwhat in his example, Galath. 2. Erratum fuit abs (que) vlla Petri culpa: it was a small errour without any fault of Peters, Bellarm. de Pontif. lib. 1. cap. 28. Contra. All sinne in deede is not a like heynous: for trespasses committed willingly, are greater than faultes done of simplicitie or ignorance: yet are they all sinnes, and make the offender guiltie much or little: Otherwise, there should not haue needed any sacrifices to be prouided in the law for sinnes done of ignorance, Leuit. 4. Whatsoeuer is not of faith is sinne, Rom. 14. 23. He sayth not, whatsoeuer is done of malice or wilfulnes: but whatsoeuer is not of faith, that is, of a sure ground, done with certaine knowledge and perswasion, and according to a good conscience: as Bernard expoundeth the place, De fide vera non falsaputo dixisse Apostolum, omne quod non ex fide peccatum, quia fides falsa, fides non est. Non autem ex fide vera bonum creditur, quod malum est. I thinke the Apostle spake of a true, not a false faith in that place: Whatsoeuer is not of faith is sinne; because a false faith is no faith: and by a true faith, a man can not beleeue that to be good, which is euill, lib. de Dispensat. Therefore all sinnes done ignorantly, and simply, though the intent be neuer so good, do make the partie that sinneth guiltie and faultie.

Distinct. 57. There is a double certaintie of saluation: Certitudo infallibilis, 57 an infallible certitude, which a man cannot haue in this life: certitudo humana & moralis, a morall and humane certitude; and this is sufficient for a man to rest himselfe vpon, Bellarm. de Sacram. lib. 1. cap. 28. Contra. First, they speake contraries: for how can there be a certitude not vnfallible? for that that is certaine is vnfallible, and what is fallible is vncertaine. Secondly, The Apostle saith otherwise, Giue diligence to make your calling and election sure ( [...], sure without staggering, or wauering,) For, if ye do these things, ye shall neuer fall, 2. Peter. 1. 10. Is not this an vnfallible certitude, whereby a man shall be assured neuer to fall? If this might not be attained vnto in this life; S. Peter would not exhort vnto it.

Distinct. 58. I let passe here their idle fansies, and fonde schoole 58 distinctions, not fit to bee vsed by boy Sophisters, much lesse by men, that [Page] would be counted graue diuines: As how, there are causae morales iustificationis, aliae causae Physicae, Morall causes of our iustification, and Physical or naturall causes, Bellarm. de effect. sacram. lib. 2. cap. 11. Contra. This distinction is repugnant to the Iesuites own doctrine: for faith is no Morall but a Theologicall vertue, as he distinguisheth them: but it is faith that iustifieth, Rom. 5. 1. Ergo, no morall vertue. Themselues also exclude the workes of nature from being any cause of iustification: how then can there be any Physicall causes? for in deede our iustification is no Physicall or naturall, but a metaphysicall and supernaturall worke.

Distinct. 59. Not much vnlike to this, is that distinctiō of dolor summus 59 intensiuè, & appretiatiuè: Our sorrow is greatest intensiuely, when it is in the highest degree: It is the greatest appretiatiuely, or in estimation, when as wee sorrow not for a thing, as much as wee can: yet wee had rather loose other things, than loose that: As a godly man may mourne intensiuelie for the death of his children, more than for his sinnes: yet hee had rather loose his children than the fauour of God. True contrition then requireth sorrow in the highest degree, appretiatiuè, but not intensiuè, Bellarm. lib. 1. de poenitent. cap. 11. Contra. It is not possible that a man should weepe more for that, which hee lesse esteemeth: And if a man mourne more for a temporall losse, than for his sinnes, hee mourneth not a right: Therefore sorrow for our sinnes ought to be the greatest in the highest degree, intensiuè. And thus true sorrow is described in the Scriptures: Wee roare like Beares, and mourne like Doues, Esay. 59. 10. Beholde O Lorde how I am troubled: my bowels swell, my Liuer is powred out vpon the earth. Ierem. Lament. 1. 20. O that my head were as the waters, and mine eies as fountaines of teares, Ierem. 9. 1. Cut off thine haire, O Ierusalem, and cast it away, and take vp a complaint, Ierem. 7. 29. They shall mourne like Doues, smiting vpon their breastes, Nahum. 2. 7. In that day shall there be great mourning in Ierusalem, as the mourning of Hadadrimmon, in the valley of Megiddo, Zachar. 12. 11. Thus the Prophets did vse to describe true sorrow for sinne, than the which none could be greater: as Moses saith, Seeke the Lorde with all thine heart, and all thy soule, Deut. 4. 29. Wherfore, sorrow for sinne ought to be the greatest and chiefest of all other, euen intensiuè, as wee haue said.

Distinct. 60. Many such goodly distinctions they haue: as to shewe 60 that two bodies may be in one place, they haue inuented this distinction: there is duplex diuisio, extrinseca respectu locs; intrinseca ratione subiecti: There are two kindes of diuision of one thing from another: the externall diuision in respect of place: the internall in respect of the subiect: And so when two bodies are in one place, they are internallie distinct from themselues, though they be not distinct and diuided in place: the first diuision is taken away, not the second, Bellarm. lib. 3. de Eucharist. cap. 3.

[Page]See what iugling here is, and all to breede an impossible conclusion: for seeing euery bodie hath his proper place: yea, spirites haue their proper definite places, much more bodies: two bodies then must haue two places, vnlesse they be mingled and incorporate together, and so make but one bodie. Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subiects: sunt in se negatiue, non positiuè, they haue a being in themselues negatiuely, not positiuely, Bellarm. lib. 3. de Eucharist. cap. 24. Is not this good stuffe? I pray you, what is esse negatiue, to be with a negatiue? that is, put the negatiue (non) to (esse) and so (non esse) by this skilfull Philosophie shall be (esse) not to be, is all one, with (to be.) Such toyes these vaine men do traine vp their schollers in, and thinke by them to deceiue the worlde. I will trouble the Reader at this time with no more of their stuffe: by these examples alreadie set foorth, wee may giue our iudgement of the rest.

That their distinctions are lewd, sophisticall, and vaine inuentions, to obscure the truth withall, and not woorth a rush: all distinctions wee condemne not, wee knowe they haue their profitable vse, for the finding out of truth, and discouering of falshood: but such distinctions, as serue to countenance errour & superstition, against the manifest truth of Gods worde: such as are these Popish distinctions, wee vtterly abhorre & condemne. Of such distinctions we may say, as one of their owne fellowes said of that distinction of Simonie: There were Simoniaca de sui natura: there were Simoniacall things by nature, forbidden by the worde of God, as to buy or sell Sacraments. Simoniaca iure positiuo: Simoniacall things, by the positiue lawe and constitutions of the Church, as to sell Bishoprickes and Ecclesiasticall liuings; these the Pope might dispense withall.

O Petre (saith hee) quantam animarum multitudinem cateruatim transmisit, & transmittit ad Infernum haec superstitialis & damnanda distinctio: O Peter, Peter, how many soules hath this superstitious and damnable distinction sent by heapes, and yet doth dayly send to hell: Aureum speculum. ex citation. Iuell. pag. 614. So the Papistes by their blasphemous distinctions of merites, satisfactions, iustifications, adoration, and such like, doe subuert the truth, peruert the soules of manie, euert and ouerthrow the course of religion, and tread them a high way and a beaten path to Hell and damnation.

The fourth Piller of Papistrie, consisting of Papists contradictions amongst themselues.

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IT is an vsual accusation of the popish sort against the professors of the Gospel, that wee are at variance & dissension amongst our selues, & cannot agree of the pointes of our religion: Harding saith with a stinking & vncleane mouth: that the puddle of Lutherans runneth down by manie sinkes: that we agree not within our selues: and that each one often times disagreeth with himselfe: Defeus. Apolog. pag. 289. The Rhemistes falsely obiect, that we would euery yeare haue a new faith, 2. Cor. 2. v. 18. Bellar. saith, that we haue 200 seueral expositions of these words of our Sauiour (This is my body) with lie & all, de Sacram. li. 2. ca. 1. Now then, to cleare and purge our selues of this false occusation, we will consider who they are that cast vs in the teeth with our dissensions: who, for one dissension that is among vs, haue tenne among themselues: yea, if I said for one an hundred, I thinke the saying might be iustified. This Piller of Papistrie hath foure partes: First, we wil shew the dissensions of the later & new Papistes with the old. Secondly, of the contradictions of the new among themselues. Thirdly, because they say, that amongst vs, one disagreeth many times with himself: we wil lay open the nakednes of their stoutest champion Bellarmine, how shamefully he forgetteth himselfe, saying, & vnsaying, now of one opinion, by & by of another. Fourthly, We wil shewe the repugnances, inconueniences, and inconsequent opinions, which popish religion hath in it selfe,

The contradictions & diuers opinions of old Papists & new.

BEcause our aduersaries would beare vs in hand, that their dissentions are not in material points, but lighter matters, which concerne not the faith: Wee will make choice of such opinions of theirs (leauing the rest) wherein they dissent, as shall easily appeare to be no triuiall or comon matters, but of great weight & moment.

Lyranus, Hugo Cardinalis, Caietanus, do hold the bookes of Tobie, Iudith, 1 Macchabees, Ecclesiasticus, the wisedome of Salomon to be Apocryphall bookes, & no part of Canonicall Scripture: Arius Montanus also holdeth all the bookes of the old Testament, not found in the Hebrue Canon, to be Apocryphall, ex Whitacher. controu. qu. 1. cap. 6. The contrarie is nowe maintained by Papistes, that all the aforesaid bookes are Canonicall, and part of the Scriptures.

Canus affirmeth, that the Scriptures in the Hebrue text are wholly corrupt 2 & defaced by the malice of the Iewes: Bellarm. confesseth some corruption [Page] in them, yet not concerning the doctrine of faith & maners. And that those corruptions & defaults came rather by reason of some faultie Libraries, & imperfect copies, than by the malicious deprauation of the Iewes, Bellar. de Verb. Dei. li. 2. cap. 2.

They differ much in many points concerning Antichrist. Some of them 3 thinke, that the number 666. Apocal. 13. doth describe the time of Antichrists comming, as Lyranus. Some, that it sheweth the name [...], which they thinke shalbe the name of Antichrist, Anselmus, Richardus. Bellarm. thinketh his name shal not be known, til he be come, de Rom. Pont. li. 3. c. 11

Some, that he shalbe borne of a woman of fornication. Some, of the 4 tribe of Dan, as Anselmus, Richardus: Bellarm. holdeth neither, ibid. cap. 12.

Dominicus a Soto is of opiniō, that the Christian faith shall vtterly be extinguished 5 in the great persecution vnder Antichrist. Bellarmine thinketh no, ibid. cap. 17.

Their Canon law saith, that no mortall man must here presume to reproue 6 the faults of the Pope, because he himselfe being to iudge all men, is to be iudged of none, Part. 1. distinct. 4. Cap. Si Papa. Yet the Rhemistes affirme the contrarie, that Popes may be reprehended, & are iustly admonished of their faults, & ought to take it in good part, if it proceed of zeale and loue, Annot. 2. Galath. Sect. 8.

Some of them do thinke, that the Pope, euen as he is Pope, may fall into 7 heresie, & so become an heretike, if he take vpon him to define or determine without a generall Councel, Gerson, Alphons. de Castro, Adrianus 6. Papa. Some affirme the cleane contrarie, that the Pope cannot possibly fall into heresie, nor define any hereticall point, no not by himselfe alone, Albert. Pighius. Others do teach, that whether the Pope may be an heretike or not, he cannot determine any thing that is hereticall, sic Driedo. Caietanus, Hosius, Eckius: and to this subscribeth Bellarmine, lib. 4. de Roman. Pontif. cap. 2.

That place of the Gospel, where Christ saith, I haue praied for thee Peter, 8 that thy faith should not faile: the Diuines of Paris vnderstand generally of the whole Church, that Christ praied that the Catholike faith should not faile: But Bellarmine and the rest, take these words as meant of Peter onely and his successors, that they should not erre at any time in faith, Bellarm. ibid. cap. 3.

Durandus a popish author confesseth, that Gregorie. 1. was found in an 9 error, for permitting priests to confirme: but Bellarmine chargeth him rather with error in so writing, ibid. cap. 10.

Melchior Canus affirmeth, that Honorius. 1. was an heretike: Bellarmine 10 holdeth the contrarie, de Pontif. lib. 4. cap. 11.

Celestinus 3. an heretike: so saith Alphons de Castro. Bellarmine is of the 11 contrarie opinion, ibid. cap. 14.

Iohn. 22. was in a great error, who held, that the soules of the righteous 12 [Page] [...] [Page] [...] [Page] should not see God before the day of the resurrection, Guilielmus Oek [...]. Adrianus. Bellar. notwithstanding taketh vpon him to excuse him of heresie, Bellarm. cap. 14.

Benedictus 13. condemned for an heretike in the Councel of Constance, 13 & Eugenius. 4. in the Councel of Basile. Bellar. denieth notwithstanding that they were heretikes, but the Councels to haue erted rather in condemning them, ibid.

Some of the Papists thinke, the Bishops, as the Apostles before them,14 do receiue their iurisdiction immediatly at Gods hands: So Franciscus Victoria: Alphons. de Castro. Others, that the Apostles receiued their iurisdiction not from Christ, but from Peter, & Bishops from Peters successor: so Iohan. de Turre cremat. Dominicus Iacobatius. A third sort hold, that the Apostles immediatly receiued power from Christ, but Bishops must look for it at the Popes hands, sic Caietanus, Dominicus a Soto, Bonauenture, Durand. so also Bellar. ca. 22.

They are much troubled about this question, whether the Pope may be 15 deposed for heresie: Albert. Pighius holdeth, that the Pope cannot be an heretike, & therefore not for any cause to be deposed: Iohannes de Turre cremat. is of opinion, that the Pope for secrete heresie, is actually deposed of God, & may be by the Church declared to be so deposed. Others helde, that the Pope neither for manifest, nor secrete heresie, either is actually or may be deposed. Caietanus, that the Pope for manifest heresie is not actually deposed, but may be deposed by the Church. There is a fifth opinion, that the Pope being a manifest heretike, doth cease of himself to be pope, & that he may be iudged by the Church, & yet they iudge not the Pope, for he is now no Pope, Iohan. Driedo, Melchior Canus, & Bellarmine consenteth, lib. 2. de Pontif. cap. 30.

Concerning the popes temporal iurisdiction, some of them teach, that 16 the pope by the worde of God, hath full & plenarie power in all matters both Ecclesiastical & ciuill, Augustin. Triumphus: Hostiensis. Others, that he hath not directly & immediatly any temporal authoritie, but only spiritual: yet indirectly & imediatly by reason of his spiritual power, he hath chiefe authoritie also in temporal matters. Sic Iohan. Driedo, Iohan. de Turre cremat. Pighius, Caietanus, & Bellar. lib. 5. de Pontif. ca. 1.

They are much busied about the Councel of the Iewes that condemned 17 Christ, whether it erred or not. Some hold, that the question was de facto, non de iure, not by what right Christ should be put to death, but they consulted only of the fact, to put him to death, & therefore in a matter of fact might erre. Others think that they erred in their own mind & affectiō toward Christ, not in the sentence: for Christ was worthie of death bearing our sinnes. But Bellar. is of an opiniō by himself; that the Councel did erre: for they were priuileged only frō error before Christs cōming, not afterward, li. 2. de Concil. ca. 8. Thus they wearie thēselues in their owne foolish conceits.

[Page]Some think that generall Councels cannot erre, though they haue not 18 the Popes confirmation: so the diuines of Paris. Others hold the cleane cōtrarie, that they may, as Caietanus, Turrecremat. Bellar. li. 2. de concil. c. 11.

Some hold opinion, that a general Councel is aboue the Pope, Nichol. 19 Cusanus, Panormitanus, Abulensis. So also it was concluded in the Councels of Constance & Basile. The Canonists teach, that the Pope by right is aboue the Church & Councels, but he may, if he please, submit himself to their iudgement, & giue them authoritie ouer him. But others think, that he hath such an absolute authoritie, that he cannot submit himself to the sentence or censure of Councels though he would. So Antoninus. Iohan. de Turre cremat. Caietanus, Pigghius, with others: vnto this Bellarm. subscribeth, the Popes waged champion to fight for his triple crowne.

Alphons. de Castro is of opinion, that heretikes are members of the 20 Church: Bellarm. bestoweth some labour to confute his opinion. Thus one Papist maketh worke for another, Bellarm. de Eccl. li. 3. ca. 4.

Iohan. de Turre cremat. requireth faith as necessarie to make a true member 21 of the Church, which is a true & sound opinion: but he is confuted by Bellarm. who holdeth faith in this case to be needlesse, li. 3. de Eccl. ca. 10.

Iohannes de Turre cremat. saith, it is against the Catholike faith to affirm,22 that the faith of the Church did not only rest, or was preserued in the virgin Marie in the passiō of Christ: Bellar. thinketh that faith was preserued as well in the Apostles, as in Marie, that theirs failed no more than hers, li. 3. de Eccles. ca. 17. And herein the Iesuite cōmeth nearest the truth: The Apostles faith was not lost, but greatly shaken, at the death of Christ, and they remained wauering & doubtful, til they were by Christ (risen again) confirmed.

Some affirme, that the vow of continencie or single life is annexed to 23 priesthod, by the law of God, Iohan. Maior, Clictouaeus. Others, that it is not grounded vpon the diuine law, but onely brought in by the constitution and decree of the Church, and may be dispensed withall, Tho. Aquinas, Caietanus: so thinketh also Bellarm. de clericis, lib. 1. ca. 18.

The Canonistes holde, that the constitution of tithes, euen in respect of 24 the quantitie & proportion of the tenth, is established by the law of God, & therefore cannot be altered to any other quantitie. Bellarm. calleth it an error of the Canonists, & confuteth it, determining the matter thus: that the paiment of tithes is De iure diuino, quoad substantiam, non quoad quantitatem, is by the word warranted, in respect of the substance or equitie, not in regard of the precise quantitie, de Clericis, lib. 1. cap. 25.

The Canonists hold, that clergie men are exempt from the power of secular 25 Princes, not only in Ecclesiastical, but in politike & ciuill affaires by the law of God. Others affirme, that they are freede their persons & their goods onely by humane constitution, Franciscus Victoria, Dominicus a Soto: and Bellarm. de Clericis, lib. 1. cap. 28.

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[Page] Scotus did hold, that venial sinnes were remitted in the verie instant of 26 the separation of the soule from the bodie, but they were remitted per merita pr [...]cedentia, by vertue of the merites, which went before in the life. Tho. Aquinas held the contrarie, that they were not remitted then, but afterward in Purgatorie. To this agreeth Bellarmine and the rest, Bellar. lib [...] de Purg. ca. 10.

Some Papistes holde, that the soules in Purgatorie are vncertaine of 27 their saluation: and though they shalbe saued, yet they know it not, Dyo [...]is. Carthusianus, Michael Baij: but the general opinion of the Papists now is, that they are certaine of their saluation, Bellarm. de Purg. lib. 2. ca. 4.

Some of them thinke, that veniall sinnes by nature deserue eternall 28 death, & that they are but venial of Gods mercie: wherein they holde the truth: for the stipend of all sin is death, Rom. 6. 25. so Michael Baij, Gerson, Iohan Roffens. But now the Iesuits generally hold the contrarie, that venial sinnes are pardonable of their own nature, Bellarm. ibid.

Some are of opinion, that prayers may be made for soules that are in 29 Hell: Bellarmine, & generally all that rable holde it onely to be lawfull to pray for soules in Purgatorie. But the truth is, the dead are not to be praied for at all, Bellarm. de Purg. lib. 2. ca. 5.

The papistes generally hold, that the soules which neede no [...]lensing in 30 purgatorie, do streight-waies go to heauen: yet Bellarmine hath a trick by himself, & thinketh it not improbable, that there should be another place, not so ful of ioy as heauen is, nor in paine equal to purgatorie. li. 2. de Purg. ca. 7. But we acknowledge neither the one nor the other: for Scripture no where maketh mention of moe places than heauen & hell.

Th. Aquinas holdeth, that the least punishment in purgatorie exceedeth 31 the greatest torment in this life. Bonauenture denyeth that, and saith that the greatest paine of purgatorie onely exceedeth the greatest of this life. And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie, for there is no such place, as we haue elsewhere shewed.

That the Saints know our prayers, though it be not agreable to scripture,32 yet it is agreed vpon among papists: yet about the maner, how they come by the knowledge of our praiers, it is not amongst them agreed. Some thinke▪ that mens praiers are at that instant reuealed to Saints when they are made. Others, that in the beginning of their happines, so soone as they are receiued into heauen, they beholde all things in God, as in a glasse, which appertaine to them. And this Bellarmine taketh to be the more probable opinion, ca. 20. yet it is but a prophane speculation: for God himselfe onely knoweth the heart, neither will he giue his honour to another.

Caietanus Cardinall confoundeth images & idols, taking them for all 33 one: Bellar. and the rest make great difference betweene them. Images, [Page] they say, they haue, but no Idols, Bellarm. de imaginib. sanctor. lib. 2. cap. 7.

Some papistes hold opinion, that the Images of the Trinitie ought not 34 to be made, Abulens. Durand. Peresius, Caranza, who beside alloweth not the Image of Christ to be made: Others hold the contrary, that they may safely bee made, and adored: Caietanus, Catharinus, Sanderus; and Bellarmine, who for the most part holdeth with the worst opinion.

Concerning the worshippe of Images, it is agreed amongest papistes 35 to be lawfull and commendable, though it bee flat contrarie to the second commaundement: yet they disagree about the manner of worship: Some holde that the Image in it selfe is not at all to bee worshipped; but before the Image, that onely whose Image it is: Sic Durandus: Alphonsus de castro: Others that the Image is to be worshipped, and adored with the same kinde of worship that the exemplar is, whose Image it is, and so the Image of Christ to bee worshipped as Christ himselfe, Sic Caietanus, Bonauentur. Capreolus, and others. There is a third opinion, that Images properly in themselues may bee worshipped, yet with an inferior kinde of worship, then that which is due to the Saint resembled by the Image, Peresius, Catharinus, Sanderus, to these consenteth Bellarmine de Imaginib. sanctor. lib. 2. cap. 20.

The Papistes make two kindes of Religious worship, the higher and 36 more excellent kinde, which is due onely vnto God, they call [...], the inferiour kinde, which may bee giuen vnto Saintes, [...], Sic Bellarminus. Yet Martinus Peresius, a learned papist, sayth, that [...] cannot signifie the worship of Sayntes: for the worde, is translated, ser [...]itude, or seruice: but we are not seruants to the Saints, but their fellow-seruants, Bellarm. lib. 1. de beatitud. Sanctor. cap. 12

Now concerning the sacraments. Some of them thinke that the same 37 definition of a sacrament, cannot agree vnto the sacraments both of the old and new testament, but improperly, Sic Magister sententiar. Albertus, Bonauenture. Others thinke, that this definition of a sacrament, est sacrae rei signum, It is a signe of an holy thing, may properly comprehende both the olde and new sacrament, because it is not of the essence of a sacrament to bee a cause of sanctification, but a signe onely. Sic. Thom. Dominicus a Soto, Martinus Ledesinius, and this is the truer opinion: But Bellarmine fully liketh neither, lib. 1. de sacram. cap. 12.

Nowe whether the sacramentes doe consist, ex verbis & rebus, of the 38 wordes, and the things or elementes as their matter, & forme, it is a great question among papistes. Some holde that they doe not: but that any thing sensible, whether it be the element, or the word, is the matter, and the fourme to bee the signification, Sic Dominicus a Soto, Caietanus. Others thinke that all Sacramentes consiste not of the worde and elementes, but some onely: Sic Durandus. A thirde opinion is, that [Page] the sacraments onely of the New Testament do consist of these parts, not the sacramēts of the old, Sic alexand. Alensis: and others thinke, that al sacraments doe consist of these parts, either in themselues, or some what instead, or place of them: Sic dominicus a Soto. Bellarmine taketh somewhat from all these opinions, Lib. 1. de sacram. cap. 1 8. But to put the matter out of doubt, there must be in euery sacrament, both the word and element, the word sanctifieth, 1. Timoth. 4. 5. and therefore must needs be there, nothing can serue insteed of it: there must be also an elemēt beside the word, to be sanctified, and therefore the word cannot be the element.

The Iesuites do hold, that the intention of the minister is necessarie to 39 make a sacrament: he must haue a purpose and intentiō Faciendi, quod facit ecclesia, to do that which the Church doth: that is to make a sacrament, Sic Bellar. cum alijs: Catharinus a papist saith, it is not necessary to haue such an intention, but that a sacrament may be without it: wherein he thinketh aright, for the sacrament no more dependeth of the ministers intention, thē the preaching of the word doth.

Concerning the efficacie of the sacraments, they do all hold, that they 40 are causes of sanctification, but not alike. Some holde that the minister is the efficient and working cause of iustification, the sacrament but the instrument, Sic Caietanus, Sotus Ledesinius. Some contrariwise, that the sacrament is the efficient cause, the Minister but the instrument: Ita Tho. Aquinas, ex Bellarm. lib. 1. c. 27. and of these there are two sorts, some thinke that the sacraments are but causes, Sine quibus non: without the which wee are not iustified, Sic Bonauentur. Scotus, Durandus. Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie, Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing, the sacramentes are no instrumentall or efficient causes of our iustification, but seales onely of the righteousnes of faith, Rom. 4. 11. And it is faith, whereby we are iustified, Rom. 5. 1.

As touching the sacraments of the law: some deny that they did iustifie 41 ex opere operantis, that is by the faith, and deuotion of the receiuer: Sic Magister: others thought they did. And for Circumcision, some held it did iustifie ex opere operato, by the very worke wrought: Sic Alexander, Bonauenture, Scotus, Gabriel. Others were of opinion, that it did not iustifie of it self, but as it was a protestation and application of faith: Sic Tho. Capreolus, Scotus, to this Bellarmine enclineth, lib. 2. ca. 13. But if these fellows would haue contented themselues with iustification by faith, as the scriptures teach vs, they needed not to haue made so many doubtes.

Concerning the Indeleble character, which they say is imprinted in the 42 soule by the sacramentes, and can neuer bee blotted out, Durandus sayth, it is no reall thing distinct from the soule, or any absolute qualitie, but a certayne respect, and relation onely: Scotus sayth, it can not bee proued [Page] by scripture: Gabriell doubteth, whether the Church hath determined it: Yet Bellarmine holdeth his owne still, that there is such an indeleble character: which is but a meere deuise, and hath no ground out of scripture as Scotus saith, ex Bellarm. lib. 2. de sacram. cap. 20.

Some papistes haue held opinion, that in baptisme it is sufficient to baptize 43 in the name of one of the persons in trinitie, and especially of Christ: Sic Hugo de S. Victor. Nicholaus papa. Bellarmine holdeth, as the trueth is, that baptisme must be celebrated in the name of the whole Trinitie.

Some hold, that Martyrdome doth not giue grace, Nisi ex opere operantis, 44 but according to the affection and disposition of the martyr: Sic Dominicus a Soto, Martinus Ledesinius. Others that it was auailable ex opere operato, by the verie worke wrought: Ita Thom. Gabriell. Iohan. Maior, and Bellarm. lib. 1. de baptis. cap. 6. The first is the truer opinion, for without loue if a man giue his body to be burned, it is nothing, 1. Corinth. 13. And yet neither martyrdome, nor any worke else, can be the cause of grace.

Some hold that Iohns baptisme was a sacrament of the new lawe, and that 45 they which were baptized there with, and did not put their trust therein, but had knowledge of the holy Ghost, needed not to haue beene baptized againe by Christ: Sic Petr. Lombardus. Others thought it was a kind of sacrament, such as were the sacramentes of the lawe, It a Magister. Thomas. But Bellarmine will haue it neither sacrament of the olde nor new, de sacram Baptis. lib. 1. 19. The scripture putteth all out of doubt that saith, Iohn baptized vnto repentance for remission of sinnes, Luk. 3. and so was in substance and effect one, and the same with the baptisme of Christ.

That Christ in the 6. of Iohn treateth not of the Eucharist: it is the opinion 46 of many papistes, Gabriel, Cusanus, Caietanus, Tapper, Iausenius: wherein they say, as the trueth is. But Bellarm. and generally the papistes now a daies doe apply it to the Eucharist: though indeed, it maketh more against them, then for them, Lib. 1. de Eucharist. cap. 5. ex Bellarm.

As touching the Real presence of Christ in the Eucharist, Durandus thinketh,47 that the substance of Christ is there without magnitude or quantitie. Others thinke that the bodie of Christ is there with the due quantity & magnitude, but there is no distinction nor order of the partes: Sic Okam. But Bellarmine and the rest do thinke that the bodie of Christ is in the sacrament, in his due quantitie, and distinction and order of partes, Lib. 3. de sacram. Eucharist. cap. 5. of all these the first two opinions are more reasonable, for how is it possible for the bodie of Christ, in his due proportion and bignes to be contained in a thinne wafer cake? But none of al these opinions are true: for the bodie of Christ, is no where else but in heauen, til his second comming, as S. Peter saith, Act. 3.

Some did hold, that all the bread and wine in the Eucharist was not transubstantiate,48 but so much onely as was receiued of the godly: Others, that the forme onely of the bread was chaunged, not the matter, Sic Durandus. [Page] [...] [Page] [...] [Page] Some contrariwise, that the matter was chaunged not the forme: Others, that the bread is assumed hypostatically vnto the word, as the humane nature is, sic Repertus. Bellarmine with the rest, that after the wordes of consecration, the bread & wine is transubstantiate wholly into the body of Christ, the accidentes onely remaining, Lab. 3. de Eucharist. cap. 11.

It is the general opinion of papistes, that there ariseth no more spiritual fruit 49 by receiuing in both kindes, then by receiuing in one: Yet there are some of the contrarie opinion. Alexander. Alens. Gaspar Cassalius, Ruardus. And by a generall decree in the councell of Basile the vse of the cup was graunted to the Bohemians, Bellarm. lib. 4. de Eucharist. cap. 23. for if so the receiuing in one kinde were all out as full of comfort, and as profitable, as to doe it in both, then were one superfluous, and so they take vppon them to controule our Sauicur Christ, who instituted both; and vsed them at his last supper.

About the popish sacrament of extreame vnction arise these differences:50 They haue but two places of scripture vpon the which they grounde that sacrament, Mark. 6. & Iames. 5. About the former place they much disagree: Some holding that when the Apostles annointed the sicke with oyle, it was not the sacramentall vnction, but an adumbration of it and a preparation thereunto, Sic Ruardus. Iausenius. Dominicus a Soto. Others, that it is one and the selfe same kinde of vnction, which is treated of in both places, Sic. Thom. Waldens. Alphons. de Castro: Bellarmine enclineth to the first opinion, for no other reason, but be cause the protestantes hold, the vnctiō spoken of in both places to be the same, Bellarm. de extrem. vnction. lib. 1. cap. 2.

Some thinke that the corporall health of the body is the absolute and infallible 51 effect of this their deuised sacrament, Sic Dominic. a Soto. Others that it is but a conditionall effect, if it be profitable for the soules health, and that this ceremonie is not principally applied for the health of the bodie, but for the health of the soule, Concil. Tridentin. Sic. Bellarm. cap. 6.

Some hold, that in time of necessitie a lay-man may be the minister of extreame 52 vnction, Sic Thom. Waldens. Others, that a lay-man may annoint with holy consecrate oyle, but without a sacrament, Sic Dominicus a Soto. A third fort thinketh, that it is not lawful for the lay sort to do the one or the other, Sic Iausenius. Bellar. cap. 9. Now who will giue credite to these men, that there is such a sacrament of extreame vnction: when they cannot agree amongest them selues, nor one beleeue another?

Some also thinke, that to annoint the fiue senses together with the reynes 53 and the feete, is of the essence of extreame vnction, and none ought to be omitted: Some the contrary, that none of them are of the essence, but the annointing of any one may serue: The third opinion is, that the annointing only of the fiue senses is of the essence, Sic. Thom. Aquin. Bellarm. ibid. cap. [...]0.

The Rhemistes hold the mixture of water & wine in the Eucharist to be necessarie,54 and say the protestantes in not vsing that ceremonie do most impudently, & damnably, Annot. 1. Corinth. [...]. sect. 10. yet the Canonistes affirme [Page] that it is De honestate tantùm, non de necessitate: Of decencie onely not of necessitie, De consecrat. distinct. 2 in gloss. Scotus. 4. sententiar. distinct. 11. quaest. 6.

Some denie that Episcopalis ordinatio, the ordaining of Bishops to be a sacrament,55 Dominicus a Soto. Petrus a Soto, Caietanus, Durandus with others: Bellarmine with the rest of the Iesuites hold the contrary, that it is a sacrament, De sacram. ordinis. lib. 1. cap. 4.

Durandus denieth matrimonie to be a sacrament, vnlesse Equiuocè, Equiuocallie 56 and improperlie: Bellarmine and generally the papistes holde it properly to be a sacrament, Lib. 1. de Matrimon. cap. 1.

Some of them againe do thinke, that matrimonie is not a proper sacramēt 57 of the new testament, Sic Alphons. castro, Petrus a Soto, Bonauentur. cum alijs. But that it was cofirmed rather, then instituted of Christ: Bellarmine with the rest, hold the contrarie, Lib. 1. de Matrim. cap. 5.

Some hold that matrimonie, which they affirme to be a sacrament, giueth no 58 grace, Sic Magister sententiar. lib. 4. distinct. 2. Bellarmine with the rest hold the contrarie, ibid.

Some affirme, that they which being maried are afterward conuerted to 59 the faith and baptized, should after their baptisme contract matrimonie againe, and so then it becommeth a sacrament, Sic Paludanus, Capreolus, Eckius. Others thinke, that there need no new contract, but that matrimonie by the very act of baptisme is confirmed, Sic Thom. de Argentin. Bellarmine that a new contract is not necessarie, but that the parties after baptisme by some signe should expresse their consent, Bellarm. lib. 1. de sacram. cap. 5.

Melchior Canus affirmeth, that the parties themselues cannot be the ministers 60 of the sacrament of matrimonie, but of the cōtract only, but that it must be necessarily done by an ecclesiasticall minister. Bellarmine with the reste teach the contrarie, that the parties them selues are the ministers of the sacrament. Some againe say, that the mutual consent of the parties contracted in due forme of wordes expressed, are the matter and forme of the sacrament of matrimonie. Others, that the persons themselues are the matter: Bellarmine thinketh, both that in the contract while, the wordes are the matter expressing their consent, & afterward the parties themselues, Bellarm. cap. 6.

The times prohibited and interdict for mariage were in times past, three 61 in the yeare, from the Aduent to the Epiphanie, from Septuagesima, to the octaues of Easter: from three daies afore the assension, to the octaues of Penticost, Ruard Tapp [...]r. The practise among them now is otherwise: for with the interdict time at Pentecost, they haue dispensed: and the prohibited time at Easter is butte shorter, to beginne not from [...]eptuagesima, but from Ash weddensday. So was it decreed in the late chapter of Trent sess. 24. cap. 10.

Concerning the popish sacrament of penance, there arise many doubtes 62 and differences among them: Some hold the sinnes which are absolued to be the matter of the sacrament: others, the sinner himselfe that maketh confession: some the priest that absolueth, ex Bellar. de poenitent. lib. 1. cap. 16.

[Page]Some, that the whole sacrament doth not conferre grace, but absolution 63 onely by the priest, Sic Thom. Aqum. Bonauent. Vega, Franciscus Ferrariens. Others that absolution did not giue grace alone, but the action of the penitent person was ioyned and did concur with it, in that case, Bellarmine enclineth to the first opinion, Depoenitent. lib. 1. cap. 16.

Some thinke that the act of penance, is but a disposition onely vnto remission 64 of sinnes, no merite at all whereby remission is deserued: Sic Iohan, Capreolus, Dominicus a Soto. Others, that it is not a disposition onely vnto iustification, but a meriting cause thereof of congruitie, sic Albertus, Bonauent. Scotus, Durandus, Gabriel: to this also Bellarmine subscribeth, lib. 2. de poenitent. cap. 12. But the Iesuite is here grosly deceiued, for before iustification it is impossible to please God without faith: therefore there is no place for merite.

Some, that perfect contrition is not sufficient to attaine remission of sinnes,65 without the sacrament of penance, and absolution by the priest, but onely at the point of death: Others, that it is sufficiēt to be truely contrite, if the partie haue a vow & purpose afterward to receiue the sacramēt of penance: sic Bellar. cū alijs lib. 2. cap. 13. But the trueth is, that true repentance before God is sufficient with satisfactiō to the Church in publike offences, without either sacramental penance, or the vow therof, for such sacramēt we acknowledge none.

Some hold, that men may satisfie God by their penal workes, both for the 66 fault, and for eternall punishment due thereunto, Sic Ruard, Tapper, Andreas, Vega. Others, that they can satisfie God for neither of these, but onely for temporall punishment, Sic Bellarm. cum Iesuitis. lib. 4. cap. 1. But the trueth is, that Christ hath satisfied fully and wholly in our behalfe, both for sinne and whatsoeuer punishment due, as we haue shewed before: so that no parte or kinde of satisfaction remaineth to be done by vs.

Some holde, that Auricular confession is necessarie to saluation, and that 67 by the institution of Christ, Harding. pag. 186. Others hold that confession is not necessarie for secret sinnes, but that they may be forgiuen without, Sic Gratian. Holcott. Thom. Aquin. ex Iewel. defens. apol. pag. 190.

Some hold that the virgin Mary was conceiued without Originall sin:68 friers Franciscane: Others that she was conceiued as all other children of Adam be, Do minike friers. And Bernard thinketh it vnlawfull therefore to keepe a festiuall day of her conception, Fox pag. 800.

The most part of them hold, that it is not meete or conuenient, that the 69 people should receiue in both kindes: Others more truely hold the contrarie: Bartholomaeus Latomus confesseth that our request is reasonable to haue the holy sacrament administred in both kindes, Gerardus Lorichius calleth them Pseudocathol [...]co [...], false catholikes, that hinder the reformation of the Church in that point. And he calleth the wilfull maintaining of receiuing in one kinde, Haeresis & blasphemia pestilens & execrabilis: An heresie, and blasphemie cursed and pestilent, Ex Iuel. defens. Apolog. 28. pag.

[Page]Lastly (because it were infinite to shew all their contradictions) they do 70 foully disagree about the bodie of Christ in the sacrament, what should become of it, after consecration: Some say, that Christes bodie passeth down into the stomacke, other that it entreth onely into the mouth: An other, that as soone as the formes of bread and wine be grated of the teeth, the body of Christ is caught vp into heauen: One saith, a mouse may eate the bodie of Christ: An other, that a mouse cannot eate it, yea the maister of the sentences himselfe is to seeke, Deus nouit, saith he: after much discussing of the matter, he resolueth it thus: Godknoweth saith he, what is become of it, Ex citation. Iuel. pag. 289. Thus much shall suffice concerning the contradictions of the papistes of former times, with our newe vpstart pope-catholike doctors: And I hope by this it may appeare that their domestical dissensions are not, as they beare vs in hand, in the smaller pointes onely, but in the verie ground and substance of popish Religion, as about the sacramentes the Real presence, iustification, authoritie of the scriptures, of the pope, of generall councels, and such like. Now let vs see how well our new masters of popery, which are principally the Iesuites, agree among them selues.

The disagreement and difference of opinion of the Iesuites among themselues. Part. 2.

I Will heere especially match our Rhemistes and Bellarmine, and compare their doctrine and opinions together, that the vnitie whereof they make such boast and bragges may be made knowen to the world.

1 Bellarmine holdeth, that wicked men liuing in the externall 71 profession of the Church are Veraepartes, & membra Ecclesiae, Are true partes and members of the Church, De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors, and superfluous excrementes, then true and liuely partes of the bodie, Annot. 1. Iohn. 2. sect. 10.

2 That place Math. 24. 15. of the standing of the abomination of desolation 72 in the temple, Bellarmine vnderstandeth of the destruction of Ierusalem, Lib. 3. cap. 16. resp. ad [...]. ration. The Rhemistes affirme it shal bee especially accomplished in Antichrists time, when as the sacrifice of the masse (as they imagine) shalbe vtterly abolished, Annot. Math. 24. vers. 15.

3 Concerning the defection and Apostasie, which S. Paule speaketh of 2.73 Thess. 2. 3. Bellarmine saith it shalbe a defectiō from the Romane Empire. Rhemist. it shalbe a defection from most pointes of Christian Religion: Secondly Bellarmine saith, that though it be a defection from the Romane faith, yet it shall not be generall, but particular, Ibid. cap. 16. resp. ad 5. argum. The Rhemistes graunt it shalbe a reuoult of kingdomes, peoples, prouinces, so that the publike entercourse of the faithfull with the Church of Rome shall cease: they shall onely communicate with it in heart, Annot. 2. Thess. 2. sect. 6.

[Page]4 The Rhemistes hold, that Antichrist shalbe borne of the tribe of Dan. Annot. 74 2. Thessal. 2. 8. Bellarmine doth not onely varie from them, but opposeth him selfe against them, & confuteth their arguments, Lib. 3. de pontif. cap. 12.

5 Bellarmine, by that place. 1. Ioh. 2. 22. he is Antichrist that denieth the father 75 & the sonne, would proue, that Antichrist, when he cōmeth, shal apertly and openly deny Iesus to be Christ, Lib. 3. de pontif. cap. 14. The Rhemistes say this was a marke, seruing onely for those times to describe an heretike by, Annot. 1. Iohn. 4. sect. 2. And therefore it cannot be applied to Antichrist.

6 Bellarmine saith, that one of the wonders or miracles, that Antichrist must 76 worke, shalbe to cause the Image of the beast to speake, Ibid. cap. 15. The Rhemistes, whereas the text saith, an other beast shall rise out of the earth, & shall cause fire to come from heauen, and the image of the beast to speake, Apocal. 13. They expound it not of Antichrist, but of an other false prophet inferior to Antichrist, Annot. Apocal. 13. sect. 3.

7 Bellarmine saith: Soli episcopi pastores sunt: That Bishops onely are pastors 77 of their diocesse: and that inferior ministers are not properly pastors of their seuerall flockes, Lib. 1. de Concil. cap. 15. The Rhemistes doubt not to say, that many, which haue no gift to preach, yet for their wisedome and gouernment are not vnmeete to be pastors & bishops, Annot. 1. Timoth. 5. sect. 13. If such in their opinion may be made Bishops, then are they not most properly pastors, as Bellarmine saith: for he is most properly a pastor, that hath giftes to preach, which is spirituall feeding.

8 The Rhemistes affirme that Christ in plaine termes most amplie imparted 78 vnto the Apostles & their successors, his ful power and authority to remit sins: And further, they seeme to insinuate, that what authoritie Christ had, as he was man, it is now wholly resiant in them, Annot. Iohn, 20. sect. 3. Bellarmine notwithstanding denieth, that the pope may do as much, as Christ could as he was man: For Christ did institute sacramentes, and could remitte sinnes without sacramentes, so cannot the pope, De pontif. l. b. 5. cap. 4.

9 The day of the Lord shal reueale it. 1. Cor. 3. 13. that is, saith Bellarmine, 79 the generall day of Iudgement, Lib. de purgator. 1. cap. 4. the Rhemistes vnderstand the particular day of euery mans death, Annot. 1. Corinth. 3. sect. 3.

10 Whereas Iohn is forbidden by the Angel to worship him, Apocal. 19.80 vers. 10. The Rhemistes say it was because Iohn being deceiued in the error of his person, and so taking the Angel for Christ, gaue him diuine honor, Annot. in [...]um locum. But Bellarmine saith, he did but giue the Angel the worship due vnto him, and did well in adoring the Angel: and that the Angell did wel in refusing adoration, for reuerence to the humanitie of Christ▪ The Rhemistes say, it was refused for reuerence to the excellēcy of Iohns person, Bellar. lib. 1. de sanctis. cap. 14. Thus these Iesuites agree, as they say, as harp & harrow.

11 The Rhemistes affirme, that Images are not to be adored with Godly or 81 diuine honor, Annot. act. 17. sect. 5. Bellar. yet granteth, that impropriè, improperly notwithstāding they may be adored with diuine worship, lib. 2. de sanct. c. 23.

[Page]12 Bellarmine denieth that the body of Christ being eaten goeth any further 82 then the stomacke, li. 1. de Euch. c. 14. The Rhemists go further, they say we are made a piece of his body and blood: 1. Cornith. 10. sect. 5. as though his body were conuerted into the substance of their bodies.

13 The Rhemists commend the reseruing of water in baptisme, & carrying 83 of it home, to giue it the diseased to drinke, Annot. Iam. 5. sect. 5. But Bellarmin alloweth the reseruation onely of the Eucharist, which onely, saith he, remaineth a sacrament after the vse, Lib. 4. de Eucharist. cap. 3.

14 The Rhemistes say, we do improperly name the whole sacrament, & ministration 84 thereof Communion, Annot. 1. Cor. 11. sect. 14. yet Bellarmine dealeth more liberally, for he franckly and freely vseth the name of Communion, as lib. 4. de Euchar. cap. 24. tot. capit. and in many other places.

15 The Rhemistes vpon those wordes of the Apostle, Heb. 13. 10. Wee haue 85 an altar, do ground the hauing of their materiall altars for the sacrifice of the body of Christ: and would prooue by this place, that Christians haue altars properly so called, Annot. in hunc locum. Bellarmine of purpose resrayneth to vrge this place against vs, because, saith he, diuers Catholike writers doe vnderstand it either of the Crosse, or of Christ himselfe, Lib. 1. de miss. cap. 14.

16 Bellarmine sayth, that in the Eucharist onely, the priest doth Induere 86 personam Christi, take vpon him the person of Christ when hee sayth, This is my body: In other sacraments he is but the minister of Christ, hee doth not take his person vpō him, Li. 4. de Euch. c. 14. Yet the Rhemists affirme, that the priest in other popish sacraments also doth take vpō him the persō of Christ, as in penance hee absolueth in the person of Christ, Annot. 2. Cor. 2. sect. 6. Bellarmine also varieth from other papistes of these dayes, as well, as from the Rhemistes, and they varie from him.

17 Heskius a papist affirmeth, that the sacrifice of Christ vpō the crosse was 87 after the order of Aaron▪ Li. 1. c. 13. Bellar. saith plainly, that it was not properly either after Aarons order, or Melchisedecks, Lib. 1. de miss. c. 6. resp ad 5. arg.

18 The councell of Trent concluded thus concerning the adoration of Images,88 Honor, qui eis debetur, refertur ad prototypa, quae illae repraesentāt. The honor due vnto thē is to be referred to those things which they represent, Sess. 25. But Bellarmine holdeth, that there is a religious worship properly due vnto them, Et non solum vt vicem gerunt exemplaris, and not onely as they represent another thing, De imaginib. Sanctor. lib. 2. cap. 22.

19 Bellarmine denyeth, that Augustine vnderstood those words of our Sauiour 89 figuratiuely: This is my body, whē his words are most plaine, writing thus, Non dubit auit dominui dicere, hoc est corpus meum, cum signum daret corporis sui, The Lord doubted not to say, this is my body, when he gaue a signe of his body: yet Bellarmine laboreth by subtile and fraudulent distinctions to shift of and obscure the euidence of these words, Lib. 2. de Euch. cap. 24. By other papists notwithstanding, of no meane account it is confessed, that Augustin did expound those words figuratiuely, Fox p. 1428. col. 1. Secret. Bourne. Fecknam.

[Page]Concerning the story of Pope Ioane, and the circumstances thereof, it is 90 preatie sport to see what shiftes the papistes are driuen vnto, and howe they iarre one with another, to obscure, if it were possible, the light of that storie. Harding denieth, that whereas the storie saith, vpon that occasion, in the election of the Popes they vsed a chaire with an hole to trie the Popes humanitie, hee flatly denieth that there was any such thing: Or that the Popes do refrayne to go that way in procession, where Pope Ioane trauelled with child: Or that there is any Image representing such a thing, hee counteth all these fables. But Bellarm. which is better acquainted with Rome, then it shoulde seeme Harding was, doth some what more cunningly excuse the matter, to the first, he sayth, there is indeed a porphyrie Chaire, but to shewe the Popes humility, not to trie his humanitie: to the next, he confesseth the pope refrayneth to goe that way, but not vpon any such occasion, but onely because it is a streite way, and not fit for his trayne: to the thirde, hee graunteth there is an Image, not without fashion or shape, as Harding saith, who compareth it to some of the ragged stones at Stonage, but it rather resembleth, sayth he, a heathenish priest going to sacrifice, then a woman, Harding defens. apolog. pag. 428. Bellarm. lib. 3. de pontif. cap. 24. Thus we see that neither the old papistes agree with the new, nor the new among themselues. Now to the third part.

Bellarmine at variance with himselfe. Part. 3.

1 BEllarmine, for expounding of scripture, referreth vs to the 91 fathers of the church: from thē to general Councels: lastly to the pope & Cardinals, Lib. 3. de script. cap. 3. but other where, he maketh the pope the chiefe Iudge of al controuersies aboue general councels, who cānot erre in decreeing concerning faith, no nor concerning manners: yea it is probable he can not erre as a particular person, Lib. 4. de pontif. cap. 3. 5. 6. What need hee then ioyne the Cardinals here in commission with the Pope?

2 Bellarmine in one place denyeth, that faith is necessatie or requisite to 92 make a true mēber of the Church, Lib. 3. de Eccles. cap. 10. And yet else where forgetting himselfe, sayth, Fide firmissima ac certissima credimus, wee by a most certayne and infallible fayth beleeue, which is the Church: Ibid. cap. 16. If by fayth onely the Church is knowen, and so who are the true members thereof: much more doe the members themselues stand by fayth: and if by fayth they are beleeued of others to bee of the Church, much more by faith ought they to be assured of it themselues: These things therefore hang not currantly together.

3 Bellarm. out of that text, Pasce oues meas, Feed my sheep, would prooue 93 that bishops onely are the pastors of the Church, and therefore they onely to giue deciding voices in councels, Lib. 1. de Conc. ca. 15. But cap. 19. hee by th [...] text prooueth the pope to be vniuersal pastor, and so to be president i [...] [Page] councels, so soone hath he forgotten himselfe.

4 Bellarmine in one place maintaineth this point, Romani Pontificis ecclesiasticū 94 principatum, authore Christo principium accepisse, that the Ecclesiastical iurisdiction of the Pope tooke beginning of Christ, li. 2. de Pontif. cap. 12. But els where he saith, that the Pope is not Peters successor iure diuine, by any diuine right: neither is it, ex prim [...] institutione Pontificatus, quae in euangelio legitur, of the first institution of that chiefe pastorship, whereof wee read in the Gospel, cap. 17. In any mans care I thinke these speeches wil make a contrarie sound.

5 Bellarmine confesseth that the Church of Rome cannot erre personally,95 & yet denieth not but that the Pope may erre personally, which is an absurd and a contradictorie speech, seeing the Popes being at Rome is the cause, as they say, of the not erring of that Church: and therefore he holdeth, that the Church of Rome is sure no longer to be preserued from errour, than the popes Apostolike Sea rema [...] there. If the pope then be the cause of their not erring, hee is much more free from error himselfe: for how then is the Church free from personal error, and not the Pope?

6 Bellarm. in one place saith, that the pope only succeedeth Peter 96 properly; Bishops succeede the Apostles, non propriè, not properly, de Pontif. li. 4. 25. But in another place he writeth thus, Episcopi proprie succedunt Apostolis: Bishops properly succeede the Apostles, li. 1. de Clericis. ca. 13. propriè, non propriè, properly, not properly to succeed, I trow, they be contradictorie speeches.

7 Bellarm. confesseth that the mariage of Ministers is not forbidden 97 by the worde of God: and yet contrarie to his owne opinion, he wresteth places of scripture against the marriage of Ministers, as that 1. Timoth. 2. 3. No man that warreth, entangleth him selfe, &c. lib. de Clericis. 19.

8 Bellarmine saith, that the care of children and houshold, are a great 98 impediment to the calling of a Minister, ibid. 19. and forbidden vnder the name of secular affaires in that place to Timothie: And yet elswhere he affirmeth, that regimen politicum, political gouernement, is no hinderance to the Ecclesiasticall calling: but that the same man may verie well be both an Ecclesiasticall, and politicall Prince, de Ro. Pontif. lib. 5. cap. 10. ad obiect. 5. If then the care & charge of a whole citie or countrey, may stand verie well with the Ecclesiasticall function, much more the care of one familie may: The Iesuit is not wel aduised, so soon to forget himselfe.

9 That place in Zacharie, Thou hast loosed thy prisoners out of the pit, 99 where there was no water, Zachar. 9. 11. Bellarmine in one place expoundeth of Limbus patrum, The dungeon of darknes, from whence the [Page] Patriarkes were deliuered, lib. 4. de Christi anima, cap. [...]. In another place hee alleadgeth it to prooue purgatorie, lib. 1. de Purgator. cap. 3. But Limbus patrum and purgatorie, are places among Papistes much different.

10 Bellarmine in expoūding of that place, 1. Cor. 3. 13. The fire shal 100 trie euery mans worke, and vers. 15. He shalbe saued, yet as it were by the fire, is put to such trouble and busines, that within the compasse of one Chapter hee admitteth contrarie senses of the same place: in the first place, by fire vnderstanding the iudgement of God: in the seconde, the flames of purgatorie, de Purgator. lib. 1. cap. 4.

11 Bellarmine in one place writeth thus, In extremo iudicio duo tantum 101 loca remanebunt, Paradisus & Gehenna: At the last iudgement, two places onely shall remaine, Paradise and Gehenna, heauen and hell, lib. 1. [...]g. cap. 8. respons. ad 5. obiect. And yet not long after, he confesseth that there are two places of eternal punishment, Limbus infantum, pro poena solius damni aeterna: the dungeon of infants for eternal punishment of losse without smart, and inf [...]rnus pro poena damni & sensus: Hel for the eternall punishment both of losse and smart. These then are two places that shall last for euer, and Heauen is the third: how then are there but two? lib. 2. de Purg. ca. 6.

12 Bellarmine otherwhile beareth vs in hand, that there are but two 102 kindes of religious worship: The higher kinde called [...] due onely to God, and an inferior sort called [...] proper to Saintes: vnto the which kinde belongeth that which they call Hyperdoulei [...], a higher kinde of inferior seruice or worship proper to the virgine Marie and the humanitie of Christ: so he maketh three kindes in all, lib. [...]. de Sanct. cap. 12. But in another place he doubleth the number, and maketh sixe seuerall sortes, Latreia simpliciter, and, secundum quid: the first due vnto God, the second vnto his image: Hyperdulia simpliciter, and secundum quid: and so likewise Dul [...]a simpliciter, and secundum quid, the first proper vnto the virgine Marie, and other Saintes, the other to their images, lib. 2. cap. 25.

13 Bellarmine, to proue amongst other reasons, that those words of 103 Christ, This is my bodie, are taken properly, not figuratiuely; alledg [...]h this for one, verba legum perspicua & propria esse debent: the wordes of lawes and statutes should be perspicuous and proper. And againe▪ Dogmata praecipua non nisi proprijs verbis tradi solent in diui [...]is literis: principall precepts, are wont in the Scriptures to be expressed in proper wordes: therefore it is not like, that Christ being now to prescribe a perpetuall lawe and forme of this sacrament, would speake obscurely, lib. 1. de Eucharist. cap. 9. yet elswhere, hee saith, Necessariò fatendum est scripturas esse obscurissimas: It must necessarily be graunted, that the [Page] Scriptures are most obscure, de Verb. lib. 3. cap. 1. And findeth great [...] with vs, for saying, that the precepts of faith are euldently expressed in Scripture, which is no more than hee himselfe affirmeth.

14 Sometime Bellarmine telleth vs, that Corpus Domini solo corpore 104 [...] fide acceptum, nihil prodest. That the bodie of Christ being onely receiued with the bodie profiteth not, de Eucharist. lib. 3. cap. 9. Wherein hee faith right. Sometime againe hee would make vs beleeue, that the Sacraments are auailable, ex opere operato, by the verie woorke wrought, non ex merito agentis, vel suscipientis, not for the worthines either of the receiuer or Minister. And againe, Fides & poenitentia non dant efficaciam sacramenti: Faith and repentance doe not giue efficacie to the Sacrament, lib. 2. de Sacrament. cap. 1. How these things agree together▪ I can not see: that the Sacrament should not profite without the faith of the receiuer. And againe, that it should auaile, ex opere operato, without any respect had to the receiuer.

15 Bellarmine saith, opera bona sine fide non prosunt: good workes 105 profite not without faith, de Sacrament. Eucharist. lib. 3. cap. 9. And yet els-where confesseth, that there may be Meritum de congruo, a merite of congruitie before iustification. If then workes may merite, then they are auailable, and that without faith, which cannot be had before iustification, Bellarmine lib. 2. de Poenitent. cap. 12.

16 Bellarmine in one place saieth, Non solum res, sed etiam verba in 106 Sacramentis nouae legis a Deo determinata sunt, vt non liceat quidpiam immutare: The wordes and matter in the Sacraments of the newe lawe, are so determined of God, that it is not lawfull to change one iotte, de Sacrament. lib. 1. cap. 21. yet they haue presumed, contrarie to their owne rule, to change both. As for the matter of the Eucharist they haue taken away the one halfe, depriuing the people of the cup. And concerning the wordes, they do shewe no lesse boldnesse in altering them: They haue put in (enim) into the wordes of consecration, saying, hoc enim est corpus meum: and in consecrating the cup, they adde these wordes, mysterium fidei, The mysterie of faith: and all this Bellarmine saith is well done, and that these wordes which are not founde in the Gospell, are supplyed by tradition from Saint Peter, de Sacram. Eucharist▪ lib. 4. cap. 14. Thus they offend against their owne rules: for they adde vnto the wordes determined of God in his holye worde, which is conteined in the Scriptures.

17 Bellarmine sometime graunteth, that the bodie of Christ is 107 made of bread in the Eucharist, vt ex aqua factum est vinum, as of water Christ made wine, lib. 3. de Eucharist. cap. 24. But in another place, he [Page] flatly denyeth it: for that was a productiue conuersion of the water into wine, which is, when that beginneth to be, which was not before: but the changing of bread into Christes body is no productiue conuersion, but onely adductiue, not making a thing to be which was not before: but onely bringing it to a place where it was not before, De Eucharist. lib. 3. cap. 18.

18 To saye, that the Iewes did not eate the same spirituall meate 108 with vs, and that the Manna, which they did eate, had no spirituall effect, which is affirmed notwithstanding by Saint Paul, 1. Corinth. 10. 1. 2. and yet to graunt, that they which were then iust or righteous, were so iust ob participationem sacrifici [...] crucis, by the participation of the sacrifice vpon the crosse, I thinke are plaine contraries: to say they were not partakers of the same spirituall meate with vs, namely Christ, and yet againe that they were: yet Bellarmine affirmeth both; the first, lib. 2 de Sacram. cap. 17. resp. ad argument. 3. The latter, lib. 1. de Miss. ca. 20.

19 To say, that faith goeth before repentance, or, as they terme it, Penance:109 and that repentance goeth before iustification, is all one to say, that repentance goeth before iustification, and that iustification likewise goeth before repentance: for by faith are wee iustified, Ro [...]. 5. 1. As soone as faith commeth, iustification doth accompanie it: If faith go before, so doth iustification: and if iustification follow repentance, so doth faith: yet are they both affirmed by Bellarmine, de Poenitent. lib. 1. cap. 19.

20 Manie such contradictorie and repugnant sayings are easily to 110 be found in Bellarmines volumes, & in the writings of other papistes: so that they neither agree with others, nor with themselues: as the Rhemists sometime say, that the meritorious workes of the Saints, the verie ground of popish indulgences, are to be disposed by the Pastors of the Church, 2. Corinth. 2. Sect. 5. Sometime, that they are applicable by the sufferers intention, Annot. 1. Coloss. 1. Sect. 4. Harding Sometime calleth their Legend storie an old moth- [...]aten booke, and confesseth, that among many true stories, it may haue some fables, Defens. Apolog. pag. 166. And yet forgetting himselfe, hee stoutly affirmeth, that there are no fables, nor lies in that booke, pag. 750.

Thus much of the personall contradictions among the papistes, both olde and newe. Nowe wee will set downe for a taste and tryall, the repugnances and contrarieties, which their religion hath within it selfe.

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Popish Religion contrary within it selfe. Part. 4.

1 IT is generally taught and beleeued in the popish 111 Church, that Baptisme is necessary to saluatiō, which errour they would ground vpon those wordes: Iohn 3. 5. That vnles a man be borne of water and the spirite, he cannot enter into the kingdome of heauen: yet they themselues also affirme, that baptisme was not necessarie before the passion of Christ, but beganne in the day of Pentecost after to bee necessarie, Bellarm. lib. 1. de baptis. cap. 5. Yea and nowe also they make two exceptions, of Martyrs, and penitent persons, who without baptisme may bee saued, Bellarm. cap. 6. The Rhemistes adde vnto these a third exempt case, of those that depart this life with vowe and desire of the sacrament of baptisme, Annot. Iohn 3. sect. 2. But, if they ground the necessitie of baptisme vpon those words of our Sauiour, it beganne to bee necessarie when those words were vttered, and therefore was necessary before the passion of Christ. Secondly the wordes are general, in so much, that there is no priuiledge graunted to Martyrs or penitent persons, if they stande strictlie vpon that place: In this poynt therefore, papistrie is not at vnitie in it selfe.

2 Bellarmine with the rest do affirme that Christ gaue the cup onelie 112 to his Apostles, whom at that instant, (they say) he made priestes, and therefore priestes onelie not lay-men are bound by the word of God to receiue in both kindes: Yet the practise of their Church is contrary, For neither doe priestes, if they communicate onely, and minister not the sacrament, receiue in both kindes, according to the decree of the Tridentine chapter, Bellarm. de sacram. Eucharist. lib. 4. cap. 25.

3 Againe in their priuate masses, the priest saith: Quotquot ex hac 113 altaris participatione sumpserimus: As many of vs as haue beene partakers of this altar: When as there be no communicantes, beside the priest himselfe, how can this hang together? ex canon. missae.

4 The priest also being at masse, saith, commaund these to be caried 114 by the handes of thine Angels, vnto the highest altar in heauen: and anone he swalloweth downe the host into his belly that he would haue conueyed into heauen: how can these thinges agree?

5 The papistes generally make but seauen degrees of ecclesiastical 115 orders, as priestes, deacons, subdeacons, Acolythistes or Attenders, Readers, Exorcistes, doore-kepers, Bellarm. de Cleric. cap. 11. And yet [Page] Bellarmine the mouth of the rest, affirmeth, that Ordinatio episcopalis, the ordaining of Bishops is a sacrament, as the other ministerial orders be: Ergo it is also a distinct degree from the rest, and so there are eight in al, Bellarm. de sacram. Ordinis. cap. 5. Further if there be eight distinct Orders, & euery one by it selfe is a sacrament, as Bellarmine teacheth, then haue we eight sacraments of Order, beside the other six, for al these seuerall orders cannot make one sacrament, seeing they differ one from another both in forme of wordes, & in the externall signes or ceremonies that are vsed, Consul. Bellarm. lib. de Ordin. cap. 5. 6. 7. 8.

6 In wordes and outward profession they affirme, that matrimonie 116 is a sacrament: And yet some of them call it a pollution or prophanation of orders, Gregor. Martin. And that the mariage of ministers is the worst sort of incontinencie & fornication, Rhemist. 1. Cor. 7. sect. 8. Haue not these men now a very reuerent opinion of their sacramentes?

7 Againe, they preferre continencie before matrimonie, as a state far 117 more excellent and meritorious before God▪ Yet they hold matrimonie to be a sacrament, and to conferre grace of iustification: how then is it not more excellent, then single life, which is no sacrament, neither a conferrer of grace?

8 Bellarmine saith: Bonum est a Deo petere, tum vt sanctos pro nobis orare 118 faciat, tum vt illos pro nobis orantes exaudiat: It is good for vs to craue of God, that he would cause the Saintes to pray for vs▪ and that then he would heare them entreating for vs: De Miss. lib. 2. cap. 8. Thus they make God a mediator between the Saintes, and vs. And what an absurde thing is this to pray to God, that the Saints may pray for vs, whereas in thus saying, they confesse that we haue accesse vnto God our selues without their mediation?

9 It is the opinion of the schoolemen approued by Bellarmine, that 119 the fathers of the lawe were iustified by the merite of Christes passion, as we are: but herein to stand the difference, that the merite of Christs Death is applied vnto vs by the sacramentes: Hebr [...]is autem per solam fidem: But vnto the Hebrues by onely faith, Bellarm. de sacram. lib. 2. cap. 13. I pray you now, if they were iustified by faith onely, who liued vnder the law, which is contrary to faith: The law is not of faith, saith the Apostle, Galath. 3. 12. shal not we much more vnder the Gospel, which is by S. Paule called the word of faith? Rom. 10. 8. Who seeth not nowe the packing and iugling of papistes?

10 Now cōcerning the pope, they euery where beare vs in hand, that 120 he is heade of the Catholike & vniuersall Church: And yet in the end being vrged, they confesse, that he is Christes vicar, but in the regiment of that part which is on the earth, Rhemist. Annot. Ephes. [...]. sect. 6. He is not then head of the vniuersal Church, neither hath he any thing [Page] to do in purgatory, as other of the popish sort haue written.

11 Bellarmine confesseth, that the pope is not Peters successor, Iure 12 [...] ▪ diuino, By diuine right, neither by Christes institution in the Gospel, Lib. 2. de pontif. cap. 17. How then commeth it to passe, that they haue made it an article of their faith, To beleeue the pope to be the head of Christes Church? Seeing Bellarmine him self confesseth in these words: Nihil est de fide, nisi quod Deus per Apostolos aut Prophetas reuelauit, aut quod euidenter inde deducitur: Nothing is of faith, but that which God hath reuealed by his Apostles or prophets, or that which is euidentlie deduced from thence, Bellarm. de verb. Dei non scripto. lib. 4. cap. 9. But that the pope is Peters successor, it is neither expressed nor euidentlie deduced out of scripture: therefore it is no point of faith.

12 Bellarmine, and likewise the rest, make the perpetuall succession1 [...] of the Bishops of Rome to be a manifest argument of the Church: he calleth it insolubile and euidentissimum argumentum: and yet afterward being pressed with the example of the patriarchicall sea of Constantinople, which hath had alwaies a perpetual succession, he aunswereth, that succession is an argument of the Church, Negatiuely, that is, where there is no succession, there is no Church; not affirmatiuely, that where there is succession, there is straightway a Church, lib. 4. de notis Eccl. c. 8. Thus wee see, what is become of their euidentissimum argumentum, of this their most euident argument.

13 It is confessed by our aduersaries, that the Church of Rome was123▪ founded both by Peter, and Paule, Rhemist. annot. Galath. 2. sect. 6. And that they are both patrones of that sea. How then commeth it about, that the pope chalengeth rather to be Saint Peters successor then Saint Paules?

14 In the popish Church, they do deuide the cup from the other element124▪ in the Eucharist, ministring the sacrament in one kinde onelie to the lay-sorte: Cleane contrarie to the Canon of Gelasius, which is to be found among the popes owne decrees, in these wordes: We vnderstand, that there are some, which receiuing onely the portion of the Lordes body, do abstaine from the cup of his sacred blood, to whome we inioyne, that either they receiue the whole sacrament in both kindes, or else that they receiue neither: for the deuiding of that whole and one sacrament cannot be done without great sacriledge, Canon. Gelas. de consecrat. Who seeth not now, that their practise is contrarie to their owne decrees?

15 Now vnto these repugnant and contrarie pointes in popish Religion,12 [...] ▪ we may adde also their vncertainties & vndetermined articles: As first it is not yet knowen at what time Peter came to Rome, Orosius [...]aith▪ he came thither in the beginning of Claudius raigne, Ierom [...] saith, the second yeare of his raigne: other say, the fourth yeare: other, the [Page] [...] [Page] [...] [Page] thirteenth yeare: Damasus would haue him come thither in Nero his raigne. This dissentiō of writers sheweth, that the matter may be doubted of, whether Peter were euer at Rome or not. Againe, they can shew no certaine succession from Peter, of the which they bragge so much: Tertulliā maketh Clement the next to Peter: Optatus first nameth Linus, then Clement: Irenaeus after Peter placeth Linus, and Cletus, and Clement in the fourth. Thus also their succession is made vncertaine and doubtfull.

16 They hold Lent to be an Apostolical tradition & warranted by 126 the example of our Sauiour Christ: Irenaeus witnesseth, that some fasted one day, some two daies, some fortie howers day and night. Epiphanius saith, the wednesdaies fast also was an Apostolike tradition, and to fast the six daies of Esther, with bread and water, and salt, which the papistes them selues obserue. One therefore is as like to be an apostolike tradition as the other: But it is certaine neither of them was, for then they would haue beene kept more vniformely of the Church: and not euery man left to his owne choice.

17 It is a matter yet vndetermined and not concluded vpon of all 127 sides, whether the pope be aboue Councels, or Councels aboue the pope. And both opinions are maintained and defended in the popish Church.

18 As also it is vncertaine among papistes, whether the Virgin Marie 128 were conceiued without Original sinne, for both opinions are permitted and suffered among them, both of them that say she was, and that hold she was not, Bellarm. decultu sanctor. lib. 3. cap. 16. Likewise they leaue it as vncertaine, whether Mary were assumed and taken vp into heauen in bodie, Ex Fulk. annot. 1. Act. vers. 14.

19 About and concerning purgatorie, they haue many doubtes,129 which they are not yet resolued vpon: as, first in what place purgatorie should be. 2. How many yeares purgatorie continueth, whether an hundred, 200. or 1000. yeares. 3. Whether it be materiall fire, that burneth in purgatorie, they are vncertaine. 4. They make doubt how corporall fire should worke vpon the soules in purgatorie, which are spiritual and incorporal, Bellarm. lib. 2. depurgator. cap. 12. 5. It is doubted, whether the deuils or Angels are ministers of the torments in purgatory. 6. Whether the paine of purgatorie be at all time alike, or by litle & litle slaked toward the end, and whether it exceed al the paines and sorrowes of this life, Bellarm. cap. 14. All these pointes remaine yet vndetermined among them: and yet for all this the Iesuite telleth vs sadly, that it is an article of faith to beleeue purgatorie, and that he which beleeueth it not, is sure to goe to hell, Bellarm. lib. 1. cap. 11.

[Page]20 Lastly, that wee may see at once the fraile and brittle foundation 130 of popish Religion: the Rhemistes boldly affirme, that iustice is reputed to men, or that they are iustified by beleeuing onely the articles of Christes death and resurrection, and this they call the Catholike faith, Annot. Rom. 4. Sect. 9.

If this be Catholike faith, to beleeue onely the articles of faith to be true: then reprobates, yea and the diuell himselfe may bee true Catholikes, for the diuels beleeue and tremble, Iames 2. 19: yea, they confesse Iesus to be the sonne of God, Math. 8. 29. Mark. 5. 7. Is not this a proper faith for Christians to saue themselues by? It is not then a bare knowledge or generall beleefe of the articles of faith, or giuing assent or credite vnto them only, that is sufficient to iustifie vs, as the Rhemistes affirme: but such a beleefe of these articles, as is ioyned with an assured trust and confidence in God, and vndoubted perswasion, that all the promises of God, and whatsoeuer Christ wrought in his flesh, are not onely true, but euen do belong and appertaine to vs.

Thus, I thinke, I haue requited Bellarmines kindnesse towardes vs, who chargeth vs with no lesse than an hundred seuerall dissensions in opinion amongst our selues: I haue here repayed him for his bare hundred, sixe score to the hundred: and if that be not interest sufficient, he may haue more hereafter. And here againe is some oddes betweene vs: Bellarmines hundred is in worde onely, but our large hundred wee haue prooued, by particular induction. Now then, if wee will compare the first and the last, and lay altogither, their railings, slaunders, forgeries, lying and vntruthes: Againe, their blasphemies, opinions contrarie to Scripture, heresies, & absurdities: Thirdly, their weake and feeble arguments, insufficient aunswers, subtile and vaine distinctions: Lastly, their contradictions among themselues, the new with the olde: the new one with another: the same men many times with themselues: yea, their religion fighteth and iarreth with it selfe: If those things be well weyghed and considered, it will easily appeare, whether their house be built vppon a sandie or a rockie foundation: Beggerlie, paltrie, wicked, yea, diuelish is that religion, which is uen to vse such lewd, vnhonest, and vnchristian deuises and shiftes.

Now, to the Reader of this booke, thus much first I say, as tou [...] himselfe: If hee hath beene at any time doubtfull or wauering in [...] faith of the Gospell, I trust by this heere set downe, he may partly bee confirmed to cleaue vnto the Gospell with a resolute minde, and to thinke of Poperie as it deserueth, and to followe the Apostles counsaile, To trie all things, and hauing tryed, to keepe that which is best, 1. Thessal. 5. 21. And as Augustine verie well aduiseth in these wordes: Si iactatus curru inanium quaesti [...]iū cadis in fluctus vanae contentionis, &c. [Page] Reuertere & sede in portu fidei Catholicae, vbite nulla possit fluctuosae curiosit [...] tis tempestas turbare vel mergere: If at any time hauing beene carried awaye, as with a chariot of vaine questions, thou hast fallen into light and vnnecessarie contentions, and as a ship forsaken of the gouernour, beene tossed and cast vpon vnknowen coastes, returne and rest thy selfe in the hauen of the Catholike faith, where no tempest of troublesome curiositie, can either molest or drench thee, Hypognost. articul. 6.

And as concerning my selfe, this I haue to save, that I doe not take vpon mee to bee a champion, or professed propugnor of our faith, Wee haue other, vpon whome that care and charge lyeth, namely those two excellent men, the publike Readers of both vniuersities. But I say with Augustine, aunswering the Donatistes in the like case: who spake it modestly of himselfe, but I more truely, Absit, vt mihi apud Catholicos arrogem, quod (Bellarminus) sibi (apud Pontificios) arrogat: vnus sum è multis qui profanas vestras nouitates, vt possumus, refutamus, sicut vnicui (que) nostrum Deus partitus est mensuram fidei: Farre be it from mee to challenge that place among true Catholikes and Gospellers, that Bellarmine doth among the Popish sort. I am one amongst many, which labour to my skill and power to confute your prophane Nouelties, as God hath giuen to euerie of vs a measure of faith, Contra Iulian. lib. 6. cap. 4.

And now to conclude, to thee (Christian Reader) I direct my speech, In his quae tibi displicebunt, ego conspicior, in his quae per donum Spiritus sancti August. ad Pauli num epist. 34. tibi placent, ille amandus, ille predicandus. Wherein any thing in this booke shall iustly displease or offend thee, it is my fault, the blame is mine: but what so by the gift and grace of the Spirite of God is well said, and approued by thee: he is to be loued: he is to be praised for it. Now to God the Father, and his Sonne Iesus Christ, with the same Holy Spirite, be all praise, honour and glorie for euer.

Amen.

FINIS.

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Information about this book

Title statement

Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.

Willet, Andrew, 1562-1621.

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1593

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Text Creation Partnership,

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2005-10 (EEBO-TCP Phase 1).

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A15431

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STC 25701

ID [STC]

ESTC S119967

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99855172

ID [PROQUEST]

99855172

ID [VID]

20647

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

Extent

[16], 170, [2] p.

Printed by Robert Robinson for Thomas Man dwelling in Pater noster row at the signe of the Talbot,. [London] :: 1593.. (Dedication signed: Andreas Willet.) (The last leaf is blank.) (Reproduction of the original in the British Library.)

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