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 12] 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 13]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 14] 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 15] 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 16] 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 17] 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 of Harding. 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 18] 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 19] 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 20] 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 21]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 22] 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 23] 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 24]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 25] 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, they A 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 26] 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 27] 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 26] [...] [Page 27] [...] [Page 28] 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, whe­ther Defens 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 29] 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 30] 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 31]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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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 40] 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 41] 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 yet Distinct. 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 42] 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, pope Distinct. 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 43] 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 cleane An▪ 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 44] 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 45] falshods, the said reuerend father thus writeth of him: Note that master Harding in his 3. articles of aunswere to master Iuell, hath pu­blished 69 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 46] 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 our Fox. 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 47] 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 48]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 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 50] 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 51] 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 de­monstration Blasph. 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 52] 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 such Blasphem. 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 53] 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 54]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 55] 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 56] 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 57]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 56] [...] [Page 57] [...] [Page 58] 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 59] 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 60] 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 61] 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.

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 102] 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 103] 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 104] 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 105] 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 106] 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 107] 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 sacrifices 10 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 108] 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 109] 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 108] [...] [Page 109] [...] [Page 110] 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 of Act. 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 111] 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 112] 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 113] 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 114] 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 115] 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 116]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 all Bellarm. 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 117] 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 118] 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 119]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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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,

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 128] 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 129] 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 130] 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 131] 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 132] 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 133] 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.

[Page 134] 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 135] 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 136] 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 137] 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 138] 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 139] 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 140] 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 141] 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 142] 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 143] 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 144] 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 145]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.

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 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 158]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 159]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 160]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 161] 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 162] 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 163] 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 164] 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.

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 166] 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 167] 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 succession 1 [...] 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 was 123▪ 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 e­lement 124▪ 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 167] [...] [Page 168] 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 169]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 170] 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.