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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprà haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free frō the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed Deū non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in

the Church of Rome was in those daies of persecution deuided into cures and parishes 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 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 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 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 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 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 The decretall epistles of Fabianus Bishop of Rome are euen as good 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 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 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 which by this may be gathered to be none of his In the end of the second 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 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 with a great part of S. Pauls

there is any such Canon in the olde Roman Councell 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 falshods the said reuerend father thus writeth of him Note that master Harding in his 3. articles of aunswere to master Iuell hath published 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 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 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 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 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 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 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 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 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 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 aduersaries without shame haue forged as how Cardinall Campeius saide openly to the Magistrates of Strausburgh that the Greekes do not giue libertie to their Priestes to marrie which is a notorious lie for their Priest● to this day make

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 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 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 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 Concerning the story of Pope Ioane and the circumstances thereof it is 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 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 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 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● councels so soone hath he forgotten himselfe 4 Bellarmine in one place maintaineth this point Romani Pontificis ecclesiasticū 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 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 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 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 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

now in England saith he a certaine woman is the Caluinistes chiefe bishop speaking thus in contempt of our gracious Soueraigne Ans. 1. Luther is belied by the Iesuite he saith onely that where a priest cannot be had there a Christian man or womā may stand in as good steed but he maketh no mention of boies Fox pag. 1281. articul 13. condemned by Leo the x. By this we may see what small credit is to be giuen vnto the Iesuite in citing quoting the opinions or sayings of protestants 2. We acknowledge no sacrament of penance and therefore whatsoeuer Luther thought of that sacrament it is no matter to vs. But the other is a foule lie and a monsterous slaunder vttered of our Prince for her Maiesty doth not take vpon her any part of the pastoral office of Bishops or other ministers She neither handleth the word nor sacramentes nor exerciseth ecclesiastical discipline nor ordaineth ministers neither doth any thing else properlie incident to the office of ecclesiasticall persons The Church of England doth giue vnto her that lawfull power that Christian princes alwaies had as to ordaine constitute ecclesiasticall lawes to see that ecclesiasticall persons do faithfully execute their office and charge and to prouide for the encrease and establishment of true religion 3. They might here haue remembred them selues how that sometime indeede a woman was their chiefe Bishop Dame Ione by name that sat 2. yeares in the popes chaire at Rome though for shame and yet with out shame they denie so manifest and plaine a storie 4. yea they them selues are the heretikes that allow women to execute the office of Ministers for in a case of necessitie as they call it they hold it lawfull for lay men and women yea heretikes and infidels to baptize and consequentlie in Baptisme to giue remission of sinnes wherein they goe further then euer Luther did who alloweth Christians onely and faithfull men or women to supplie the want and absence of the priest or minister not heretikes or infidels the Iesuite therefore might heere haue plucked himselfe by the nose who so affirmeth and not haue twitted or cast an other in the teeth with that heresie which hee himselfe mayntayneth Bellarm de baptis lib. 1. cap. 7. In the fift place hee obiecteth the heresie of Proclus who affirmed that concupiscence verily was sinne and that sinne did raigne in those that were borne anew Ans. First that sinne reigneth in the faithful that are regenerate we vtterly denie being so taught by S. Paul Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate that the cōcupiscence or lust of the flesh euen in them is sinne wee learne out of the same Apostle who doubteth not to call Lust sinne I knew not sinne but by the law and presently he sheweth what sinne hee speaketh of I had not knowen lust except the law had said thou shalt not lust Rom. 7. 7. likewise ver 14. 17. 20. of the same chapter he giueth it the name of sinne So Augustine calleth concupiscence Per peccatum accidens malum an euill brought in by sinne Hypognost articul 4. And againe Aduersus libidinem si certas malum est this is a signe that concupiscence is euill because we striue against it cont Iulian. lib. 3. chap. 21. To affirme then that concupiscence is sinne and properly euill of it selfe is by Saint Pauls rule no heresie In the next place hee compareth vs to the Nouatians who denied that the Church had any power to reconcile men vnto God but onely by baptisme Such are wee he saith because wee take away the Sacrament of penance Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes to those that fell after baptisme But wee affirme no such thing holding no sinne to be irremissible but blasphemie against the spirite according to the scripture and that it is neuer too late for men while they liue here vpon earth to repent them of their sinne and returne vnto God all this wee graunt and yet acknowledge no sacrament of penance Secondly if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance receiuing onely two the sacraments of Baptisme and the Lords supper let Augustine beare vs companie who acknowledgeth no more Dormiente Adam fit Eua de latere sic de Christi latere effluebant aqua sanguis sacramenta quib firmatur ecclesia While Adam slept Eua was made out of his side so out of Christes side issued water blood the sacraments whereby the Church is established In the 7. place Bellarmine obiecteth the heresie of the Sabellianes which affirme one person onely to be in God and not three of this opinion was Michael Seruetus saith he Answ. True it is that this impious wretch Seruetns for this and such like heresies was worthily put to death at Geneua Is it not then great impudencie for the Iesuite to vpbrayde vs with those heresies which he himselfe knoweth are condemned by vs and iudged worthie of death So diuerse amongest them haue bene discried of heresie yea diuerse of their pope-holy fathers Marcellinus sacrificed to Idols Liberius subscribed to the Arians Honorius 2. was a Monothelite Siluester the 2. a Magitian and Necromancer Iohannes the 22. affirmed that the soules of the dead see not God before the resurrection These and diuerse heresies haue bene found euen in the popes chaire Woulde they now thinke them selues wel dealt withal if we should charge their whole Church with these heresies that haue bene maintained by some amongst them yet this hard measure they offer vs in blaming our whole Church for Seruetus heresie and such other Eightlie the Iesuite chargeth vs with the damnable heresies of the Manichees First they did not ascribe the beginning or cause of sin vnto free will but vnto the prince or God of darknes But wee saith the foule mouthed Iesuite are worse then the Manichees for we make God the author of sinne Ans. Here this malicious man doth shamefully belie vs for which of vs euer said that God is the author of sinne or who euer denied that mans free will was the cause of sinne A free will we confesse in man to doe euill without constraint or enforcing but not free at all to make choice of good as Augustine confesseth Liberum arbitrium non est idoneum quae ad Deum pertinent sine Deo aut inchoare aut peragere cont Pelag. hypognost articul 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God Secondlie saith the Iesuite the Manichees did accuse the fathers and patriarkes of the olde testament so saith he doth Caluine and the rest Ans. The Manichees did not onely condemne the patriarkes but reiected also the olde testament But wee both receiue the law the prophets as the oracles of God neither dowe condemne those holy persons as wicked men though wee excuse not all their infirmities but say with Augustine Sic