will adde also good proceedings and the Lord both vnto your good proceeding and vertuous beginning shal giue an happy end In te nuÌ„c puta cunctorum ora oculos conuersos ad spectaculum vitae tuae totam consedisse Angliam Al mens eies are vpon your Honor and haue as it were set led themselues to behold your doings God grant and we trust that all things shall be answearable to their expectation Lastly the Lord prosper your godlie enterprises and giue a blessing to your holy Counsels euen the blessing of Caleb That as Caleb droue the Anakims great Giantes by strong hand out of Hebron so at the length by your prudent godly counsaile with the assistance of the rest of the Honorable Lords of the Counsell Nobilitie vnder the leading of our happy Iosua gracious Soueraigne the Romish Anakims traiterous Iesuites and Seminaries with other rebellious and hollow harted Cananites may be weeded out of the Lords fielde in England that you with faithfull Caleb and Iosua may also haue an euerlasting inheritance in the heauenlie Canaan through the onely merites of Iesus Christ to whom bee praise for euer Tui honoris studiosissimus ANDREAS WILLET ⧠The preface to the Christian Reader IT is the common and vsuall practise of wrangling and cauilling spirites who to preuent other mens accusations doe themselues first begin to accuse and challenge others of the same crimes which they are guiltie of Thus Sathan the accuser of the brethren sometime dealt with Iob saying vnto God that if he would but stretch foorth his hand a little and touch all he had hee would not spare to blaspheme God to his face whereas nothing is more common with that old Serpent then to curse and blaspheme God Thus our aduersaries of the Popish religion which indeed is no religion but meere superstition haue subtillie sought to vndermine vs crying out against vs that wee are lyers Idolaters blasphemers and such like which are titles and epithetes fitter and more proper to themselues They charge vs with rayling Harding Confut. apolog cap. 16. diuis 2. with lying Defens apolog pag. 597. with corrupting and altering of scripture Rhemist 2. Corinth 2. sect 8. with fables Rhemist 1. Timoth. 1. sect 4. with execrations and blasphemies Iud. 3. with heresies Bellarm. de notis eccles lib. 4. cap. 9. They obiect against vs the weaknes of our proofes and arguments Harding defeus apolog p. 625. often innouating and changing of Religion Rhemist 2. Corinth 2. v. 8. Diuisions dissensions among ourselues Harding defens apolog p. 239. Yea that wee may see how true their other accusations are they are not ashamed to charge vs with Idolatrie and worshipping of Idols Rhemist 1. Corinth 10. sect 9. Wherfore that it may appeare to the world how vniustly they haue accused vs how subtilly they would vnburden exonerate theÌ„selues of those crimes which are theirs not ours to this ende I haue vndertaken this labour in this treatise to detect and bewray their guiltines in this behalfe that we may bee purged from their slaunders and our cause iustified and that the shame blame may fall vpon them that haue deserued it As for vs wee raile not neither vse reuiling speech yet sometime we tell them roundly their owne and this may bee done without rayling vnlesse they will say Christ rayled when he tolde the Iewes that they had made his fathers house a denne of theeues But their rayling and venemous dartes which they shoot at vs are notoriouslie knowen and cannot be hide It is the grace of popish writers both old and new to stuffe their bookes full with cursing rayling Stapleton that blacke-mouthed Sophister of Louaine hath of late set foorth a booke against D. Whitakers wherein beside the badnesse of his cause he hath disgraced his profession with bitter and filthie tearmes calling that learned and godly man Rusticum fatuum asinum asininum professorem morionem stolidum Foole clowne asse doit yea he is so impudent that he spareth not to reuile the deade most shamefully calling Caluine that worthie Minister of the Gospel Egregium Nebulonem a notable knaue I thinke Stapletons owne friendes and patrones here in England will blush and be ashamed of him when they find such stuffe in his booke Neither doth Stapleton thus take on in his moode as carried away with some intemperate heate but being in his wittes if in his right wittes and well aduised and of purpose he falleth into this cogging vaine giuing M. Whitakers warning thereof aforehande age Whitakare â—t ad patientiam te compone willing him to take patiently what he saith Indeed M. Stapleton your counsell is good for shoote out your venemous dartes as long as yee will wee care not wee haue a sense for them and a buckler to latch theÌ„ as Augustine saith verie well Quaeso mi frater quasi has diaboli sagittas ad petram quae est Christus allidens sume scutum fidei I giue thee counsel my brother to rebound these arrowes of Sathan vpon the rocke which is Christ taking the shield of faith And such patience is in this case necessarie for M. Whitakers and the rest of vs protestantes as the same father speaketh of else where Quemadmodum parentes a filis vel pueris vel phreneticis multa patiuntur donec infantia vel aegritude transeat ita Christianus ab impijs tanquam phreneticis multa pati debet Like as parents do suffer manie things at their sons hands while they are children or phrentick til their childishnes or phrensie be past thus Christians must patiently beare manie things of the wicked as of men taken with phrensie Such intemperate and railing speeches then of Papistes we attribute either to their childish ignorance or phrentike malitiousnes Concerning the other accusations of heresie blasphemie lying corruption of scriptures and such other it shal appeare I trust in this discourse that they are the men none other that are faultie herein As for fables they do vs great wrong to cast them vpon vs their owne legend of lies and infinite fabulous stories do plaintie tell vs that poperie is fuller of fables then the heresies of the Valentinians or the Manichees Their other charge concerning iunouation and dissention is returned vpon themselues for who knoweth not that the Iesuites of these daies haue innouated and changed in the most pointes the old popish profession and haue cast it into a newe mould and brought in a new forme of Pope catholike doctrine But we in substance retaine the same Religion which at the first reuiuing of the Gospel was maintained 40. yeares ago by the Protestants As for dissensions in fundamental pointes and articles concerning faith we haue none In other matters there haue bene some contentions among vs more we graunt then needed more hotely pursued of some then was requisite yet they are neither in weight so great or in number so many nor so
cannot be lost and vtterly extinguished though it may sometime be hid and lie as it were a sleepe Wee learne out of the Scripture The giftes and calling of God are without repentance Rom. 11. 29. Whome Christ loueth he loueth to the ende Iohn 13. 1. Augustine also saith Horum fides quae per dilectionem operatur profectò aut omnino non deficit aut siqui sunt quorum deficit reparatur antequam vita ista siniatur Their faith which worketh by loue either faileth not at all or if it doe it is repaired before their life be ended de correption grat cap. 7. Bernard also saith Iustus quis est nisi qui amanti se deo vicem rependit amoris quod non fit nisi reuelante spiritu per fidem homini aeternum Dei propositum super sua salute futura Who is a iust man but he who seeing God to loue him loueth again which cannot be but by the spirite reuealing by faith vnto a man the eternall purpose of God concerning his saluation to come epist. 108. By faith then a man commeth to knowe his election but his election cannot change therefore neither can that faith in him bee lost by meane whereof he knoweth his election The second heresie of Iouinian was that he affirmed fasting not to be meritorious Ans. A monstrous heresie sure let Augustine then the heretique speake Dona sua coronat Deus non merita tua God crowneth his owne giftes and not thy merites De grat liber arbitr cap. 6. And againe Itaque vita bona Dei gratia est vita aeterna quae vitae bonae redditur dei gratia est A good life is the gift of God and life eternall the reward of a good life is the gift also of God ibid. ca. 8. If life aeternall then be a gift of fauour it is not of det Rom. 4. 4. Where then is there any place for merite The third heresie of Iouinian that hee should make the married state equall with virginitie which he chargeth vs withall Ans. True and vndefiled virginitie wee preferre alwaies as the more noble and excellent gift in them to whom it is giuen But wee doubt not to saie that mariage is better in those that cannot containe And generally wee dare preferre the honest mariage of Christians before the proude and fained virginitie of manie Monasticall votaries As Augustine saith Melius est humile coniugium quà m superba virginitas Lowly and humble mariage is better than proude and hautie virginitie Psal. 99. The fourth heresie of Iouinian was that Marie in the birth of Christ lost her virginitie of this heresie the Iesuite accuseth Bucer because hee saith that Christ did open in the birth the wombe of his mother Ans. First the Iesuite here playeth false plaie for it is not all one to saie Marie lost her virginitie and that holy baâ—e opened her wombe the one Bucer affirmeth the other he neuer thought Secondly and is this I pray you such an hereticall point in Popish diuinitie that Christ opened his mothers wombe whereas they are the flat wordes of the Euangelist Luke 2. 23. where he sheweth how Iesus was brought to Ierusalem to be presented vnto the Lorde as it is written in the lawe of the Lord Euerie man child that first openeth the wombe shall be called holy vnto the Lord But how could this accordingly be verified of Christ if he had not opened the wombe Hierome also so writeth clausas portas vuluae virginalis aperuit Christ opened the closed passages of the virgins womb And Augustine seemeth so to say speaking in the person of Christ Ego viam meo itineri praeparaui and againe Transitu meo illius non est corrupta virginitas I prepared or made a way for my passage and by my passing thorough her virginitie was not corrupted de 5. heresib cap. 5. There was therefore a way made and prepared and as it were laid open for Christ to passe thorough which was no more an hinderance or losse to Maries virginitie than that shee went with childe and bare Christ in her wombe till her monethes were expired and thus much for Iouinians heresies 13 Bellarmine chargeth vs with foure heresies of Uigilantius as he termeth them but neither Vigilantius was an heretike nor his opinions heresies nor yet condemned of the fathers Hierome in deede was much offended with him betweene whome there was great contention but Augustine doth not count him among the number of heretikes 1 The first paradox or singular opinion of Vigilantius was that the reliques of Saints were not to be reuerenced or worshipped Ans. If this be heresie Augustine also was an heretike Nec tamen nos martyrib saith he templa sacerdotia sacra aut sacrificia constituimus quoniam non ipsi sed Deus eorum Deus nobis est honoramus sanè memorias eorum tanquam sanctorum hominum Neither do we set vp temples priestes or erect sacrifices to Martyrs because not they but their God is also our God we do honour the remembrance of them as of holy men De ciuit Dei lib. 8. 27. 2 The second opinion of Vigilantius obiected against vs is that Saints are not to be inuocated or called vpon in prayer Ans. This heresie is confirmed by the Scripture Call vpon mee in the day of trouble saith the Lord Psal. 50. 15. God onely and no other is to be called vpon Let Augustine also go for an heretike if this be heresie Vni Deo martyrum nostro sacrificium immolamus ad quod sacrificium sicut homines Dei quimundum in eius confessione vicerunt suo loco ordine nominantur non tamen a sacerdote inuocantur We do immolate or offer sacrifice vnto one only God both of the Martyres ours in the which sacrifice they as holy men of God that by their faithfull confession ouercame the world are named in their place and order but they are not by the Priest or Minister prayed vnto de ciuitat Dei lib. 22. cap. 20. And what sacrifice Augustine meaneth he sheweth els where writing thus Sipro suis peccatis humilitatis miserationis orationis sacrificium verè immolare non negligunt Deo suo tales imperatores Christianos dicimus â—oelices If they do not neglect truely to immolate or offer vnto their God the sacrifice of humilitie sorrow and prayer such Christian Emperours wee count happie De ciuitate Dei lib. 5. 24. Prayer then is the proper sacrifice of Christians wherein it is not lawfull as hee saith to call vpon Martyrs 3 Vigilantius thirde heresie was saith the Iesuite that it was lawful for Ecclesiasticall persons to marrie and to haue wiues Ans. A sore heresie whereas the Iesuite confesseth els where that there is no precept to be found either in the olde or new Testament that forbiddeth the mariage of Ministers De clericis lib. cap. 18. How then call they that heresie which is not contrarie to the word of God nor condemned by the
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 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 distinctions not fit to bee vsed by boy Sophisters much lesse by men that 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 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 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. 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
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 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 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 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 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 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 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 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 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 without all honestie or shame Ministers lawfull wedded wiues 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 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 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 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
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 Priestâ— to this day make
them Math. 18. 20. Ergo it belongeth to the Pope to cal and congregate couÌ„cels 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 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 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 BabyloÌ„ 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 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 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 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 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 may be made Monkes Bellarm. de Monâ—ch lib. 2. cap. 35. God said to Abraham Go out from thy kinred and from thy fathers house 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 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 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 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 authoritie as from the Turkes Alcaron out of Plato in Gorgia out of Cicero in somnio Scipâ—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. 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 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 Lambe vpon the two side postes of the doore and the vpper doore post 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 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 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 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 anâ—ot Apocal. 1. sect 3. Act. 8. 17. They did lay their handes vpon them and they receiued the holy 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. 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 transâ—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 built her an house sâ—â—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 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 remeÌ„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 sacrifice propitiatorie Bellarm. lib. 2. cap. 2. Timoth 1. epist. 2. 1. I exhort saith the Apostle that first of al supplications praiers 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 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 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 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 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 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 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 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 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 amongst the Israelites Bellar. de Monach. lib. 1. cap. 5. Their lenten fast waranted by Moses Elias fourtie daies fast Rhemist Math. 4. Sect. 2. They say the Temples of Christians ought to be built ad similitudinem 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 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 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 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 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 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 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 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 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 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 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 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
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 pronoâ—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 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 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 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 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 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 câ—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 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 Distinct. 32. Some thinges are properly attributed to the bodie of 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
of the scriptures of the pope of generall councels and such like Now let vs see how well our new masters of popery which are principally the Iesuites agree among them selues The disagreement and difference of opinion of the Iesuites among themselues Part. 2. I Will heere especially match our Rhemistes and Bellarmine and compare their doctrine and opinions together that the vnitie whereof they make such boast and bragges may be made knowen to the world 1 Bellarmine holdeth that wicked men liuing in the externall 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 in the temple Bellarmine vnderstandeth of the destruction of Ierusalem Lib. 3. cap. 16. resp adâ— 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. Thess. 2. 3. Bellarmine saith it shalbe a defectioÌ„ 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. 4 The Rhemistes hold that Antichrist shalbe borne of the tribe of Dan. Annot 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 the sonne would proue that Antichrist when he coÌ„meth 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 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 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 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 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. 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 â—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 excelleÌ„cy 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 diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstaÌ„ding they may be adored with diuine worship lib. 2. de sanct c. 23. 12 Bellarmine denieth that the body of Christ being eaten goeth any further 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 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 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 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 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 vpoÌ„ him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpoÌ„ him the persoÌ„ of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect