Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	pope_n	rome_n	5,434	5	6.6788	4	true

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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

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

blot of originall sinne Fox 800. col 2. So in the Idolatrous canon of the Masse they haue thrust in Enim into the words of institution HOc enim est corpus meum For this is my bodie that they might haue fiue consecratorie words as they call them whereas the Gospell affoordeth them but foure Likewise in the same canon the Gospell saith who the same night that hee was betrayed but they contrary to the trueth of the scripture say thus Who the next day afore hee suffered The like libertie also and boldnesse Hosius an other Arch-papist vseth in corrupting of scripture who to prooue popish satisfaction In steed of sanctificationē readeth satisfactionem where S. Paul sayth Exhibeamus membra nostra seruire iustitiae in sanctificationem Let vs giue our members to serue righteousnesse vnto sanctification Rom. 6. 19. Hee saith altering the text vnto satisfaction So also Stapleton an english papist and reader now of Popish diuinitie at Louaine to prooue that wee are bound to receyue whatsoeuer the Church deliuereth vnto vs abuseth to that end a certaine place of S. Paul Galat. 1. 8. 9. Alleadging it thus Si angelus de coelo euangelizaret praeterquam quod ab ecclesia accepimus c. If an angel should euangelize or preach otherwise then wee haue receyued of the Church or then the Maisters of the Church haue preached to vs let him bee accursed Lib. 2. defens authorit eccles cap. 7. sect 8. Whereas S. Paul maketh no mention at all of the Church or Church-maisters Thus wee see what great libertie the Papistes take vnto themselues in chaunging and chopping minsing and mangling not the writings onely of men but euen of the holy Ghost Who if they shall persist in these fraudulent practises and not reuoke what hath eyther of ignorance or hereticall fraud fallen out of their penne I will not doubt to compare thē to the old Manichees who likewise affirmed that many things were foysted into the writings of the Euangelistes and Apostles As that Iohn 5. 46. Had yee beleeued Moses yee would haue beleeued me Christ say they would not so speake of Moses for hee saith that all that went before him were theeues Iohn 10. But Christ in that place speaketh of hirelings onely he condemneth not faithful shepheards that went before him August lib. 16. cont Faust. That also seemeth they say to bee thrust in Math. 5. That Christ sayth He came to fulfill the law when as he neither obserued their ceremonies nor offered sacrifice according to the law To this Augustine answereth That these were but figures Quarum figurarum veritas Christus Of which figures Christ was the trueth he therefore fulfilled the law in that he was the verie bodie and substance of the types and figures of the law cont Faust. lib. 18. cap. 17. That place also they would haue to bee forged Math. 8. Many shall come from the east sit downe with Abraham c. Because say they Luke hath it not Augustine aunswereth that the Euangelistes are not contrarie one to the other if one set downe that which the other hath omitted cont Faust. lib. 33. I pray ye now how farre are they from the practise of these heretikes which do take vpon them to amend and correct the text of scripture by putting in and pulling out adding and detracting which our aduersasaries as I haue shewed are in some measure guiltie of Wee proceede now to that which followeth The bould and shamelesse denials of Papistes of manifest truthes Part. 4. AS we haue alreadie receiued some taste of our aduersaries railinges slaunders forgeries so we wil now be so bould as to reach our handes to this fourth dish of their first course which is their too free denial of apparāt truthes too forward affirming of open manifest vntruthes for the first we finde plentifull store in our countriman M. Hardinges garden that we neede seeke no further First it was neuer said nor thought by the Catholikes saith he that all religion dependeth vpon the popes authoritie defens apolog pag. 57. And yet Cardinall Cusanus writeth thus Veritas adhaeret cathedrae The trueth cleaueth fast to the popes chaire Ad Bohem. epist. 2. The Canonistes say Constat ecclesiam ideo esse vnam quia in vniuersali ecclesia vnum est caput supremum scilicet papa It is plaine that therefore the Church is one because in the whole vniuersal Church there is but one supreme head and that is the pope ex Iuello pag. 61. What doe these else affirme but that althe popish religion dependeth of the vnitie of their head which is the pope That the pope should succeede Christ in his whole substance that is his whole power there hath not bene any such fond saying vttered by their diuines Hard. pag. 106. defen apolog Yet these wordes were spoken and allowed in the councel of Laterane held vnder pope Iulius Tibi data est omnis potestas in coelo interra Vnto you is giuen al power in heauen and earth And Panormitane is suffered to say Papa potest omnia quae Deus potest The pope is able to doe whatsoeuer God is able to do Panor de elect ca. licet He denieth that there is any such Canon to be found in the councel of Carthage that no Bishop should be called the highest Bishop And yet they are the very wordes of the councel as they are cited by Gratiane Vniuersalis autem ne Romanus pontifex appelletur Let not the Bishop of Rome him selfe be called the vniuersall Bishop He denieth that pope Zosimus to maintaine the supremacie of his sea corrupted the Nicene councell Neuer did any honest man say it from the beginning of the world No man euer said it but Illyricus Bale pag. 162. Whereas the storie is plaine for the councell of Carthage sent to the Bishops of Constantinople Alexandria Antiochia and receiued authenticall copies from them in Greeke of the Nicene councell the popes onely copie was found to disagree from the rest It is therefore easie to see by whom the Canons of the councel were corrupted to what purpose In the councel of Florence Marcus the Archbishop of Ephesus saide in the name of the rest of the Bishops of the Greeke Church who were aboue 17. in number Nonne vides reuerende pater summum pontificem Zosimum falsū decretum ad tantum Conciliū pro re tam magna misisse Do you not see reuerend father that pope Zosimus the high Bishop sent vnto so worthy a councel for a matter of so great waight a false decree cōcil Florēt sess 20. How dare then M. Harding affirme that neuer any honest man said it We denie vtterly that any man after that he hath receiued holy orders may marrie Neither can it be shewed that the mariage of such was euer accounted lawfull in the Catholike Church Hard. pag. 203. yet S. Hierome saith of his time Quasi non hodie quoque plurimi sacerdotes habeant

epistle to the Ephesians word for word And how is it like that Marcellinus which died in the 20. yeare of Dioclesian could write of consubstantialitie of the diuine persons when that controuersie and terme of consubstantialitie was not heard of in the Church before the Nicene Councell which was 23. yeares after him Fox ibid. Eusebius in his decretall epistle writeth thus In sede apostolica extra maculam semper catholica seruata est religio That is in the Apostolike Sea alwayes the catholike religion hath beene preserued without any spotte or blemish And yet his late predecessor Marcellinus within his time and remembrance did fall grieuously in sacrificing to Idols though afterward hee repented thereof and was condemned for the same and expulsed the citie by the Councell of 300. Bishops How then could Eusebius this fault and error of his predecessor beeing so fresh in memorie so report of the Apostolike Sea that it was neuer stayned with any blemish in the faith therefore it is apparant that it was none of his doing The decretall epistle also of Milciades bewrayeth it selfe to be counterfeite wherein the forged author sheweth how much more worthie the popish sacrament of confirmation is then baptisme Thus I hope it is a cleare case to anie man that is not wilfully blinde that those decretall epistles are but forged and bastard writings those holy Bishops and Martyrs to be falsely reputed the authors thereof considering that the matter therein conteyned neyther seemeth to be agreeable to those times nor yet besitting the grauitie of their person Beside these counterfeite decretals of the Bishops of Rome they haue also many other of the like inuention In the decrees of Gratian Distinction 10. Quoniam Is set foorth vnder Ciprians name Ciprianus Iuliano imperatori Ciprian to Iulian the Emperor wherein it is affirmed that the imperiall dignitie is subiect to the papall dignitie as the inferior to the superior But Ciprian lyued not in lulian the Apostata his time not by 200. yeares wherefore this is a lying glosse Siluesters constitution whome I should before haue recyted amongst the number of the Bishops of Rome That the Corporal whereupon our Lords bodie lyeth vpon the altar must bee pure and plaine linnen seemeth also to come out of the same forge for the papistes practise is contrarie they lay it vpon a guilt patten and they haue a certayne poke for reseruation lyned indeed with linnen but the out-side is silke gold siluer and pearles Dionisius booke de Eccles. Hierarchia which commonly is thrust vpon Dionisius Areopagita who was conuerted by S. Paul is worthily suspected not to bee of that authors doing for his writings coulde not haue beene vnknowen to Eusebius Hierome Gennadius who continued the catalogue of the principall writers of the Church for 500. yeares after Christ. And Dionisius Bishop of Corinth who lyued in the raigne of Commodus about ann 185. writing of Dionisius Areopagita declareth how hee was first conuerted to the faith by S. Paul as it is in the Actes of the Apostles and afterward was made Bishop of Athens But of his booke de Hierarch he hath not one word Euseb. li. 4. ca. 23. Gulielmus Gracinus did read in his open lecture in the Church of S. Pauls this book de eccl Hierarch who at the first entrance vehemently inueighed against those that held opinion that Dionisius Areopag was not author of that booke but after a fewe weekes being better aduised hee altered his minde and protested openly that in his iudgement Dionisius Areopag mentioned in the Actes was not author of that booke Ex Erasm. ad Parisiens Historia passionis of S. Andrew S. Martialis epist. ad Burdegalens are but counterfeite fables Fulk Hebr. 10. sect 9. No better is that pamphlet which goeth vnder Linus name intituled De Petripassione Which if it were true that is there reported Peter was most iustly condemned for entysing and leading away women from their husbands Beza annot Iohn 21. v. 19. against the doctrine of Christ and his Apostles The Liturgie of S. Iames is but a late deuised toye for Balsamon patriarke of Antioch sayth that the Liturgie of S. Iames was not extant in his time but vtterly worne away Fulke annot 1. Corinth 11. sect 10. No maruell then if these good fellowes make it not dayntie to belie the auncient Bishops and Martyrs with phantasticall and forged pamphlets seeing that they presume without blushing to vtter their forgeries both of the Apostles themselues and vnder their names not much vnlike to the olde heretikes the Manichees and others that scattered abroade hereticall deuises vnder the Apostles names as the Apocalypse of S. Paul whereof S. Augustine maketh mention Tract in Iohann 98. Another booke of S. Thomas the Apostle Augustine epist. 38. Certayne Epistles fathered vpon the Apostles August in Psalm 47. Yea they conteyned not them selues here but in their foolish conceyte deuised fables more auncient then the floode as the booke of Henoch whereof Augustine speaketh de ciuitat Dei lib. 18. cap. 38. And yet were more impudent for they alleadged an Epistle which they say was of Christes owne writing August cont Faust. lib. 28. cap. 4. I would now our aduersaries did not giue vs occasion by these imaginarie and decoytfull writings of theirs which they would notwithstanding to bee reputed as sound and substantiall to compare them in this respect to those heretikes of elder time Let vs now see what other phantasies they haue which doe maske vnder the name of later writers In the Liturgie that beareth the name of Chrysostome which the papistes call Chrysostomes Masse as it is set foorth by Cla●dius du Sanctis there is a prayer for Pope Nicholas and the Emperour Alexius whereof the one was neare 500. yeares the other 700 yeares after Chrysostome Iudge therefore Christian reader whether it bee likely to bee Chrysostomes The Liturgie bearing the name of Basill sheweth it selfe to bee none of his because it obserueth not that forme of doxologie that is prayse to the holy Ghost with the prepositiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Basil doth so earnestly maintayne to be deriued from the Apostles tradition de Spirit sanct cap. 27. 28. There are 4. bookes interserted among Cirils commentaries vppon Iohn which were composed by Iodocus Clictouaeus to supplie so many bookes of Cirils wanting yet are they commonly alleadged by our aduersaries in Cirils name Paulinus Bishop of Nola his epistles forged For epistle 1● hee writeth thus of the wood of the crosse That it hath such an incorruptible vertue that it susteyneth no diminishing but continueth as though it had neuer beene touched men daily taking part of it Which is so grosse a fable that the Censors appointed according to the Councell of Trent in their Ind. expurgat commanded it to be put out How many bookes are foysted into Augustines workes it were to long to rehearse for as he in number of his workes exceeded any one of the auncient doctors of the

Pardons are not knowen to vs by the authoritie of the Scriptures but by the authoritie of the Church Bishops of Rome Apostoli quaedam scripserunt non vt scripta illa praeessent fidei religioni nostrae sed potius vt subessent The Apostles wrote certaine things not that their writings should be aboue our faith religion but rather that they should be vnder Albert. Pigghius Hierarch lib. 1. cap. 2. Gratian is not ashamed to say that the Canons of the Councels are of the same authoritie with the Scriptures distinct 20. can decretales And Gregorie 1. epist. 24. saith he doth reuerence the 4 generall Councels as the 4 Euangelistes Yea our Rhemists are not ashamed to protest that whatsoeuer the pastors Priests do teach in the vnitie of the Church is the worde of God 1. Thessal 2. v. 12. So saith another Determinatio ecclesiae appellatur Euangelium The determination of the Church is called the Gospell Iohannes Maria Uerractus editus an 1561. And Hosius quod ecclesia docet expressum Dei verbum est whatsoeuer the Church teacheth meaning the Church of Rome it is the expresse word of God lib. de express verb. Dei p. 97. Thus they make the decrees ordinances of men equall to Gods worde nay aboue it vt suprà loc 8. It was obiected against certaine good Christians by D. Benet Chauncellor to Fitziames bishop of London that vpon a certaine night they did read certaine Chapters of the Euangelistes in English containing in them diuers erronious and damnable opinions conclusions of heresie Fox pag. 804. Here behold with Papists the Scripture containeth heresie Eckius thus said before the Emperour at the citie of Wormes turning him selfe to Luther if he may once get this aduantage to be conuinced by the Scriptures we shall haue nothing certaine and established in Christendome Fox P. 851. Lo the Scriptures with Papists breedeth vncertaintie of matters An. 1553 the Kings Lieuetenant at Lyons vttered these horrible blasphemies vnto Lodouicus Marsacus martyr of the 4 Euangelistes but two were pure Mathew and Iohn the other two Marke Luke were but gathered out of the other The Epistles of S. Paul further saith hee but that the Doctors of the Church had authorised them hee would otherwise esteeme them no better than the fables of Aesop ex Crisp. pantat Fox pag. 908. So also said Hermannus a blasphemous Papist that the Scripture should be of no more credite than Aesops fables without the approbatiō of the Church Which his saying is defended by Hosius lib. 3. de authoritat scriptur to be godly spoken The said Lieuetenant to a maiden speaking somewhat of the lawe vttered these blasphemous words Cursed be the God of that law ibid. Fox pag. 908. What more vile blasphemie could any of the diuelish sect of the Manichees haue spued out The Bishop of Cauaillon in France examining certaine Christians of Merindoll was angrie with them when they made mention of some demonstration to be made out of the word of God and in a furie cursed and gaue him to the diuel that first inuented that meane Fox pag. 949. And yet Christ for the trial of truth biddeth vs search the scriptures Ioh. 5. No mar uei then if these fellowes curse men seeing they spare not Christ himself A certaine blinde Popish Doctour reasoning with master Tindall boldly said We were better to be without Gods law than the Popes pag. 1076. Lodouicus the Prothonotarie stepped vp in the Councell of Basill and said There was no argument to be gathered of the Acts of the Apostles whose examples were more to be maruelled at than followed Fox pag. 678. Lo here a great blasphemie Scripture is not to be followed Andradius thus vnreuerently writeth of the Scriptures to say no more Neque in ipsis libris quib sacra mysteria conscripta sunt quippiam inest diuinitatis quae nos ad credendum quae illis continentur aliqua religione constringat In those books wherein the holy mysteries are written there is not one iot of diuinitie which by any force of religion can tie or binde vs to beleeue what is there contained in 3. lib. defens concil Tridentin A most impious and vngodly speech for where is there els any true diuinitie to be found but in those holie writings Cardinall Cusanus scripturae saith he adaptatae sunt ad tempus varie intelliguntur ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterum sententia mutetur The scriptures are applyed to the time and may haue sundrie vnderstandings so that at one time they may be expounded one way according to the vniuersall currant order of the Church and the same rite or order beeing broken they may haue another meaning Cusan ad Bohem. epist. 2. What heretike could haue said more than this that the scriptures are mutable and changeable Our Rhemistes also shew great boldnes in giuing their rash censures of the holy writers for these are their words if the Euangelistes and other writers of holie Scripture had not vsed all humane diligence to search out the truth of matters the Holie Ghost would not haue assisted them Act. 15. Sect. 10. And yet it is certaine that S. Paul had the Gospell by reuelation without the help at all of humane diligence for he communicated not with flesh and bloud Galath 1. v. 16. Againe they saie that S. Paul for feare of missing the line of trueth notwithstanding he had the Holie Ghost went to conferre with Peter the rest Rom. 12. Sect. 1. What is blasphemie if this be not to say that the Apostle who was perswaded he had the Spirite of God 1. Corinth 7. 40. was afeard to misse the line of trueth how can this be vnlesse it be imagined that the Holy ghost was not sufficient to keepe him in the right line of trueth In deede he went vp to conferre with the Apostles not to receiue any further direction from them for they did cōmunicate nothing with him Galath 2. 6. but that they might giue testimonie of their consent in doctrine with him to stop the slaunderous mouthes of false brethren who reported the contrarie And now to fil vp the measure of their blasphemies let vs heare what is credibly reported to haue bene vttered by no small person but euen one of their late Popes in the heating of his Cardinals O quantum nobis profuit fabula ista de Christo O what aduantage saith he hath this fable of Christ brought vs ex Iuello defens Apolog. P. 273. Thus by these few examples we may see what blasphemous opinions many of the Papists for we do not in this case charge them all do hold concerning the scriptures Some making humane ordinances equall vnto them in authoritie some preferring them before scripture others calling them hereticall bookes vncertaine mutable mute dumbe Iudges not to be followed in all things with such like blasphemies and these

head of the vniuersal Church neither hath he any thing to do in purgatory as other of the popish sort haue written 11 Bellarmine confesseth that the pope is not Peters successor Iure diuino By diuine right neither by Christes institution in the Gospel Lib. 2. de pontif cap. 17. How then commeth it to passe that they haue made it an article of their faith To beleeue the pope to be the head of Christes Church Seeing Bellarmine him self confesseth in these words Nihil est de fide nisi quod Deus per Apostolos aut Prophetas reuelauit aut quod euidenter inde deducitur Nothing is of faith but that which God hath reuealed by his Apostles or prophets or that which is euidentlie deduced from thence Bellarm. de verb. Dei non scripto lib. 4. cap. 9. But that the pope is Peters successor it is neither expressed nor euidentlie deduced out of scripture therefore it is no point of faith 12 Bellarmine and likewise the rest make the perpetuall succession of the Bishops of Rome to be a manifest argument of the Church he calleth it insolubile and euidentissimum argumentum and yet afterward being pressed with the example of the patriarchicall sea of Constantinople which hath had alwaies a perpetual succession he aunswereth that succession is an argument of the Church Negatiuely that is where there is no succession there is no Church not affirmatiuely that where there is succession there is straightway a Church lib. 4. de notis Eccl. c. 8. Thus wee see what is become of their euidentissimum argumentum of this their most euident argument 13 It is confessed by our aduersaries that the Church of Rome was founded both by Peter and Paule Rhemist annot Galath 2. sect 6. And that they are both patrones of that sea How then commeth it about that the pope chalengeth rather to be Saint Peters successor then Saint Paules 14 In the popish Church they do deuide the cup from the other element in the Eucharist ministring the sacrament in one kinde onelie to the lay-sorte Cleane contrarie to the Canon of Gelasius which is to be found among the popes owne decrees in these wordes We vnderstand that there are some which receiuing onely the portion of the Lordes body do abstaine from the cup of his sacred blood to whome we inioyne that either they receiue the whole sacrament in both kindes or else that they receiue neither for the deuiding of that whole and one sacrament cannot be done without great sacriledge Canon Gelas. de consecrat Who seeth not now that their practise is contrarie to their owne decrees 15 Now vnto these repugnant and contrarie pointes in popish Religion we may adde also their vncertainties vndetermined articles As first it is not yet knowen at what time Peter came to Rome Orosius ●aith he came thither in the beginning of Claudius raigne Ierom● saith the second yeare of his raigne other say the fourth yeare other the thirteenth yeare Damasus would haue him come thither in Nero his raigne This dissentiō of writers sheweth that the matter may be doubted of whether Peter were euer at Rome or not Againe they can shew no certaine succession from Peter of the which they bragge so much Tertulliā maketh Clement the next to Peter Optatus first nameth Linus then Clement Irenaeus after Peter placeth Linus and Cletus and Clement in the fourth Thus also their succession is made vncertaine and doubtfull 16 They hold Lent to be an Apostolical tradition warranted by the example of our Sauiour Christ Irenaeus witnesseth that some fasted one day some two daies some fortie howers day and night Epiphanius saith the wednesdaies fast also was an Apostolike tradition and to fast the six daies of Esther with bread and water and salt which the papistes them selues obserue One therefore is as like to be an apostolike tradition as the other But it is certaine neither of them was for then they would haue beene kept more vniformely of the Church and not euery man left to his owne choice 17 It is a matter yet vndetermined and not concluded vpon of all sides whether the pope be aboue Councels or Councels aboue the pope And both opinions are maintained and defended in the popish Church 18 As also it is vncertaine among papistes whether the Virgin Marie were conceiued without Original sinne for both opinions are permitted and suffered among them both of them that say she was and that hold she was not Bellarm. decultu sanctor lib. 3. cap. 16. Likewise they leaue it as vncertaine whether Mary were assumed and taken vp into heauen in bodie Ex Fulk annot 1. Act. vers 14. 19 About and concerning purgatorie they haue many doubtes which they are not yet resolued vpon as first in what place purgatorie should be 2. How many yeares purgatorie continueth whether an hundred 200. or 1000. yeares 3. Whether it be materiall fire that burneth in purgatorie they are vncertaine 4. They make doubt how corporall fire should worke vpon the soules in purgatorie which are spiritual and incorporal Bellarm. lib. 2. depurgator cap. 12. 5. It is doubted whether the deuils or Angels are ministers of the torments in purgatory 6. Whether the paine of purgatorie be at all time alike or by litle litle slaked toward the end and whether it exceed al the paines and sorrowes of this life Bellarm. cap. 14. All these pointes remaine yet vndetermined among them and yet for all this the Iesuite telleth vs sadly that it is an article of faith to beleeue purgatorie and that he which beleeueth it not is sure to goe to hell Bellarm. lib. 1. cap. 11. 20 Lastly that wee may see at once the fraile and brittle foundation of popish Religion the Rhemistes boldly affirme that iustice is reputed to men or that they are iustified by beleeuing onely the articles of Christes death and resurrection and this they call the Catholike faith Annot. Rom. 4. Sect. 9. If this be Catholike faith to beleeue onely the articles of faith to be true then reprobates yea and the diuell himselfe may bee true Catholikes for the diuels beleeue and tremble Iames 2. 19 yea they confesse Iesus to be the sonne of God Math. 8. 29. Mark 5. 7. Is not this a proper faith for Christians to saue themselues by It is not then a bare knowledge or generall beleefe of the articles of faith or giuing assent or credite vnto them only that is sufficient to iustifie vs as the Rhemistes affirme but such a beleefe of these articles as is ioyned with an assured trust and confidence in God and vndoubted perswasion that all the promises of God and whatsoeuer Christ wrought in his flesh are not onely true but euen do belong and appertaine to vs. Thus I thinke I haue requited Bellarmines kindnesse towardes vs who chargeth vs with no lesse than an hundred seuerall dissensions in opinion amongst our selues I haue here repayed him for his bare hundred sixe