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
Manichees They held that flesh was vncleane by creation the papistes by reason of the curse for God cursed the earth and not the waters say they and therefore vpon fasting daies fishe is preferred before flesh Durand lib. 6. cap. de alijs ieiunijs So they both agree in this that flesh is a thing vncleane and impure for if they had not so thought why did not the popish Bishop of London Stokesly rather suffer the pigge to be eaten which was found in one Frebornes house in Lent time his wife great with childe longing for a piece thereof then commaund it as an vncleane thing to be buried in Finsburie fieldes and so the good creature of God to be spilled and lost Fox pag. 1585. 22 There was also another most blasphemous opinion of the Manichees for they held that the partes and members of Christ were dispersed euerie where and that in their meates and drinkes they did deliuer the members of Christ which were tied and bounde in the creatures Tales saith Augustine sunt electi eorum vt non sint saluandi a Deo sed saluatores Dei liberant enim membra Christi cum manducant The elect amongest them for so they call their principals and ringleaders are such that they looke not themselues to be saued of God but professe rather to be the sauiours and redeemers of God for they doe set at libertie as they imagine the members of Christ in their daily eating Compare now the opinion of the papistes with these heretikes see if they be not cosen germanes for as they made them selues Saluatores Christi The sauiours of Christ so is it a saying among papistes that Sacerdos est creator creatoris sui That the priest doth make his maker by fiue wordes speaking in the masse But herein the papistes goe beyond the Manichees for they deliuered the bodie and members of Christ from the prison of the creatures and sent them vp to heauen but the papistes bring them down from heauen and close them in the creature vnder the shape of breade and wine 23 Lastly there was a notable heretike one Rhetorius who affirmed that all other heretikes did Rectè ambulare Walke the right way and holde the trueth Haeres 72. But this seemeth so absurd a thing to Augustine that he doth not giue credit vnto it Who if he were now aliue woulde not thinke it so incredible a thing for excepting those heresies which haue beene raised concerning the natures of Christ his person where notwithstanding the papistes are not free from error what heresie hath there bene held about the officies of Christ his kingdome priesthoode and propheticall office which is not this day either in whole or in part maintained by the Church of Rome as it may partly appeare by that which we haue said alreadie And thus I thinke we haue in some measure recompensed our aduersaries courteous dealing who so kindly vpbraid vs with heresie Let all the world now iudge who are neerest cosens to heretikes they or we Wee may say vnto them as Augustine sometime to the Donatistes Videsne quemadmodum ista non sententia sua sed vesica non solum inani sono verumetiā in capite vestro crepuerit Doe ye not see how this their vaine sentence puffe of a bladder hath giuen a cracke and is broken vppon their owne head cont Petilian lib. 2. cap. 101. So this stormy blast of heresie which they haue puffed at vs is blowen vpon their owne faces and they onely are found to be the heretikes If they speede no better in other matters the worst end of the staffe is like to be theirs And this shall suffice for this part Of the grosse absurdities and inconueniences of Popish Religion WEe will nowe the Lord assisting vs lay together some of those absurd and vnreasonable positions which are boldly without shame affirmed by our aduersaries hauing alreadie sufficiently detected and discouered their blasphemies opinions contrary to scripture together with their heresies And herein the papistes doe bewray such ignorance and blindnesse that wee neede not doubt to say as it is alleadged by the holie Apostle That God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare to this day Rom. 11. 8 And as in an other place the same Apostle prophesieth God shall send them strong delusion that they should beleue lies 2. Thess 2. 11. But now to the matter in hand They affirme that no general councel is of sufficient authoritie without the allowance of the pope And that he is in such sort aboue al councels that he cannot though he would submit him selfe to their sentence Bellar. de concilijs lib. 2. cap. 11. 14. But the scripture saith he that refuseth to heare the Church let him be vnto thee as an heathen man or publicane Math. 18. 17. Therefore if the pope shal refuse the sentence of the Church assembled in generall councels he is no better by the voice of Christ then an heathen The papistes being further vrged that if the pope were aboue councels there shoulde bee no waye to resist a wicked pope Bellarmine aunswereth like a Clerke that there is no other remedie left in such a case but to pray to God who will eyther conuerte or confounde such a pope Lib. 2. de Concil cap. 19. An answere as absurde as the opinion is for by this meanes the Church shall runne into ruine and decay when it is in mens power to helpe it which is nothing else but to tempt God then to depend of his extraordinarie worke when he hath appointed an ordinarie meane of redresse That to haue beene twise maried is a greater let and impediment to the election of a Bishop then either adulterie or fornication Bellarm. de clericis lib. 1. cap. 24. Whereas these are euery where prohibited in scripture but not one place can be shewed where second mariage is forbidden That a man may attaine vnto a greater measure and higher degree of the loue of God then is commaunded in the law Thou shalt loue the Lord thy Godwith all thy soule with all thy strength Bellarm. de Monach. lib. 2. cap. 6. respons ad Melancthon Whereas it is certaine that it is not possible for vs to loue God in such perfection as we ought and are commaunded much lesse can we do more then is our duety to doe Luk. 17. 10. That it is not lawfull for a votarie to marrie though he were sure by mariage to cure some mortall or deadly disease that otherwise is incurable Bellar. de monachis lib. 2. cap. 32. resp ad 4. rationem Yet S. Paul counsaileth Timothie to drinke wine whereas his manner was to drinke water not for any mortal disease he had but because of his infirmitie and weaknesse onely 1. Timoth. 5. 23. And all such vowes as are made rashy to the hurt and hinderance of our selues or others may better be broken then kept because they
not a manifest applying of the words to the matter proposed to be occupied That wee would make the simple beleeue that no punishment of a mans owne person for sinnes committed nor penance enioyned by the Church is necessarie but all such things to be superfluous because Christ hath satisfied ynough for al 2. Corinth 2. Sect. 2. This is a malicious slaunder Wee affirme in deede that no punishment laid vpon any mans person either by himselfe or by the Church is any satisfaction to the iustice of God for our sinnes because Christ onely was able and hath made such satisfaction yet temporall punishment for chastisement ecclesiasticall discipline for satisfaction of the Church and amendment of open offenders are necessarie by the ordinance of Gods worde and in our Church are practised Fulk ibid. They saye that Luther Caluine and such wicked Libertines as it pleaseth them to terme vs do teach that Contrition is altogether a meane to make sinners eyther hypocrites or to put them in despaire Annotat. 2. Corinth 7. Sect. 3. Wee speake onely against the Popish heresie of penance or sorrowe to be satisfactorie for sinne and not against such sorrow which worketh true repentance and true contrition for all their sinnes past That wee refuse all mans attestation and approbation and will bee tryed by Scriptures onely and that wee count it a great absurditie to haue the Scriptures approued by the Churches testimonie Galath 2. Sect. 4. But wee affirme no such thing neither doe wee refuse to bee tryed by men iudging according to the Scriptures The approbation of the Scriptures by the Church wee allowe but wee count it a great absurditie that the authoritie of the Scripture shoulde depende vppon the Churches approbation and tryall which is the thing in question betweene vs. That wee teach that the charge of the Apostles was so distinct that none could preach or exercise iurisdiction but in those seuerall places which by Gods appointment or their lot for more particular regard of peace and orders sake were limited to euery one Galath 2. Sect. 6. But we teach contrariwise That euery one of the Apostles had as large and as generall authoritie as the other and that any of the Apostles by their commission might lawfully haue preached at Rome as well as Peter or Paul But after this distinction was made by God it was not lawfull for the Apostles to leaue or forsake their special charges and to intrude them selues into anothers limits as Saint Paul saith wee do not stretch our selues beyond our measure 2. Corinth 10. 14. That we haue no other arguments against the reall presence of Christ in the Sacrament but such as wee borrow of Aristotle and his like concerning quantitie accidents place position dimensions sight taste and other straites of reason to the which they bring Christes mysteries Coloss. 2. 1. We haue other arguments out of holie Scripture and the auncient writers Neither haue wee any arguments out of Philosophie but such as are grounded vpon the Scriptures which teach the perfect humanitie of Christ and all essentiall properties of a true and naturall bodie They say wee applie that text of Saint Paul Hee that will not labour let him not eate 2. Thessal 3. 2. against the vacant life of the Clergie Annot in hunc locum But wee require no such thing as to labour with the hands of such of the Clergie as labour in studie and teaching Against the idle life of Monkes Nunnes Friers and the rest of that crue as also against idle Masse-priests this text is strong That we hold nothing to be necessarie to saluation but the Scriptures 2. Timoth. 3. Sect. 3. We hold no such thing for so wee should exclude Christ him selfe as vnnecessarie to saluation But we affirme that the Scripture containeth all things necessarie to be learned to saluation and this is the true state of the question That wee plainly denie Melchisedech to haue bene a Priest Hebr. 7. Sect. 8. Here without shame they slaunder vs. This wee neuer denied neither by Gods grace will euer though we affirme that his Priesthood consisted not in offering of bread and wine neither doth the Apostle or any text of Scripture so teach They charge vs with this heresie That Christ was not the first man that entred into heauen Hebr. 10. Sect. 1. They belie vs to say we holde that Christ was not the first man that entred into heauen with his bodie or whole humanitie as the text is Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heauen both with their bodies and their soules by vortue of whose death all the faithfull from the beginning were receiued into heauenly rest in their soules That we will haue no difference betweene the laitie and the Clergie 1. Pet. 5. Sect. 2. It is false which here they obiect against vs. Wee onely mislike their Popish difference who do in such sort set apart their Clergie from the rest of the people as though they onely were the Lords lot and inheritance the rest excluded That we say the Scriptures be so easie that they may be not only safely read but also expounded boldly of all the people as wel vnlearned as learned and consequently euery one by himselfe and his priuate spirite without respect of the expositions of the learned fathers or expectation of their pastors iudgement may determine make choice of such sense as himselfe liketh 2. Pet. 3. Sect. 1. All these are great vntruthes In deede we do hold that the people may safely be admitted to the reading of the Scriptures though we denye not but that there are certain places therein hard to be vnderstoode yet we giue them not libertie to expound scripture as themselues listeth not staying for the iudgement of their pastors For we plainly protest that whosoeuer despiseth the ordinarie Ministerie of the word which God hath established in his Church for the direction of vs in the truth shal neuer attaine vnto true knowledge As for the expositions of the fathers we are so far from reiecting them where they interprete according to the sense of the Scriptures that they do in a manner anow all our interpretations which you mislike That wee affirme that wee neither keepe neither possiblie can keepe Gods commandements 1. Iohn 2. Sect. 7. Wee say not so but that we can not keep them in such perfection as the iustice of God requireth though by his grace we doubt not but we are enabled in such measure to keepe them as his mercie in Christ accepteth Fulk ibid. Thus wee see with how many slaunders our countrimen of Rhemes doe vnkindly charge and load vs withal neither are these all more who pleaseth may collect out of that blacke booke of theirs The want of the rest which I haue not here set downe I will supply out of another countrey-mans booke of ours to whome we are much beholding for afoording of vs such plentie of so good stuffe First
a little touch those Popish forgeries which they haue in their idle and phantasticall braine deuised against some particular men amongest vs sorted out from among the rest And first of all they lay load vpon poore Wickliffe charging him with many things which he neuer helde As that he should teach that a Prince is not to be obeyed being in deadly sinne Rhemist Rom. 13. Sect. 4. 1. Peter 2. Sect. 8. which wee haue shewed before to be a great vntruth That Wickliffe did condemne degrees of schooles titles of Doctors and masters Rhemist Math. 23. Sect. 4. This is a meere slaunder of Wickliffe Fulk ibid. That he should saie that God ought to obey the diuell Bellarmine Praefat. in controuers and addeth for the proofe hereof that this his heresie was condemned in the Councel of Constance Sess. 8. Wee take this to be a meere slaunder as the rest for there is no such thing found obiected against Wickliffe neither in those 18 articles exhibited against him in the conuocation of certeâ—n Bishops at Lambeth Fox P. 432 nor yet amongst those 9 articles which were condemned as hereticall nor those 23 which were condemned as erronious Fox P. 435. Yet concerning this matter three schollers of the said Wickliffe that followed not long after shewed their opinion namely Nicholas Herford Phillip Repingdon Iohn Ayshton And thus they say that God ought not to obey the diuell in his owne person or essence nor with the obedience of necessitie for so to affirme say they it is heresie Fox P. 438. And againe they graunted that they meant an obedience of â—oue because God loued the diuell and punished him as he ought P. 439. The phrase and maner of speech is somwhat strange but who seeth not that their meaning is sound and good First that God not in his owne persoÌ„ but in his creatures yeeldeth obedience to the diuel that is sometime giueth him power ouer his creatures Secondly yet not of necessitie for God can when it pleaseth him tie Sathan short exempt his creatures from his power Thirdly that God loueth him as his creature so he doth also the wicked suffering the Sunne to shine vpon them Mat. 5. Fourthly that the Lord in his iustice is to punish the diuel so doth they are reserued in euerlasting chaines of darknesse Iud. 6. In this sort also they dealt with Iohn Husse deuising strange Articles against him which he neuer thought As that he should saye that Saint Gregorie when they alleaged his authoritie against him was but a rimeâ— wherein Iohn Husse himselfe aunswered that they did him great iniurie for so much as he alwaies esteemed and reputed S. Gregorie for a most holie Doctor of the Church Fox pag. 606. Thus it was falsly obiected against the same Iohn Husse in the Councel of Constance where he was most vniustly condemned that he saide there should be a fourth person in diuinitie and that a Doctour heard him to speake the same Iohn Husse desired the Doctour might be named which not obtaining he thus cryeth out O miserable and wretched man that I am which am forced and compelled to beare such blasphemie and slaunder Fox P. 622. This was as wee see the guise of the olde Papistes thus without all feare to slaunder the children of God whose of-spring I meane the Papists of latter time do tread in the same their fathers steppes So was M. Tindall that faithfull seruant of God abused by them vpon whome they fathered manie false articles As that he should saie that it is impossible for vs to consent to the will of God Fox P. 1247. Artic. 3. Whereas he meant and so spake that by nature it is impossible no otherwise than the Apostle saith That the wisedome of the flesh is not subiect to the law of God neither in deede can be That he should say euery maÌ„ is lord of another mans goods as though he should fauour the Anabaptisticall communitie P. 1248. Articl 18. Tindals wordes be these If thy brother or neighbour neede and thou haue to helpe him and yet shewest no mercie but withdrawest thine handes from him thou robbest him of his owne That he should saye the woorst Turke hath as much right to my goods at his neede as mine housholde or mine owne selfe P. 1248. Articl 20. Tyndall saith and writeth thus If thy neighbours which thou knowest be serued and thou haue yet superfluitie to the verie Infidels wee are detters if they need as farre foorth as we maintaine them not against Christ. Lo here is no mention made of any Turke and expressely he saith that our neighbors so our owne familie is to be preferred the rest to haue of the remainder superfluitie Is not this great heresie thinke you That Christ tooke away all lawes and maketh vs free and at libertie P. 1251. Articl 5. Tyndall saith thus Hee hath not deliuered vs from the Law but from the power and violence of the Lawe but for all that he hath not taken away from the powers and officers their right sworde and authoritie to punish the euill That hee should affirme that by workes wee decaie from the faith P. 1252. Articl 16. But Tyndall faith By trusting in workes wee decay from the faith That keeping of virginitie and chastitie of Religion is a diuelish thing P. 1253. Articl 20. Tyndall hath not the chastitie of Religion but of the Religious meaning Monkes Friers vpon whom the yoke of single life was imposed violently enforced which S. Paul himselfe calleth a doctrine of diuels That he should say if we beleeue that God hath promised euerlasting life it is impossible we should perish P. 1255. Articl 6. But Tyndall thus writeth when with a perfect courage we put all our trust in God and in his promises it is impossible we should perish for he hath promised vs euerlasting life He speaketh not of a generall beleefe only but of an assured trust and confidence in God That he should hold that the Gospell maketh all true Christian men seruants to all the world P. 1257. But Tyndall thus By the rule of charitie not of office dutie euery Christian man is bound one to help another Thus deceitfully they clip and mangle the good mans wordes to make him to speake what they list themselues And as wee see their falshood in collecting these articles the like craft they vsed in a great number more against this good man master Tyndall they falsifie 29. articles out of his booke called the wicked Mammon 25 out of the booke entituled the Obedience of a Christian man 37 out of his booke called the Reuelation of Antichrist 41 out of his booke named the Summe of the Scripture consul Fox a P. 1247. ad P. 1257. The number in all is 132 articles some forged some wrested some mangled none sincerely alledged which they obiect against him Now let vs see how they deale with Martin Luther â—urely after the same fashion as they doe vnto the
no vow of chastitie Fox P. 187. artic 17. Likewise to let passe how the Pope himselfe maketh a lowd lie in his Bull against Luther saying that he offred money to Luther to come vp to Rome whereas it is certaine that there were 300 crownes giuen to ruffians catchpoles to murder Luther P. 1287. But I will not rub this sore too long that which I haue alreadie said may serue as a taste trial of their lying spirite Vnto these vntruthes and lies may be added also the fables and deuised tales which go for currant among Papistes which are not the least proppes and staies of Popish superstition Of this kinde is that fabulous storie that the wise men which came froÌ„ the East to worship Christ were 3. Kings of Persia whose names were as the tale goeth Gaspar Melâ—htor Baltasar whose bodies were translated to Cullen and there remaine Here are many vntruthes and vnlikelihoodes in this short tale First there was neuer but one King of Persia at once Secondly though the Magi or wise men were of great account with the Kings of Persia yet were not the Kings called Magi. Thirdly they returned Eastward from whence they came how then could their bodies be transported so many hundred nay thousand miles Fourthly If their bodies lie buried at Cullen how can they be at Millaine too for they also lay as good claime to them Yet for all this the Rhemistes tell vs in good sooth that it is a true storie Annot. Math. 2. Sect. 4. The like fiction they haue of Gregorie Thaumaturgus who remoued a mountaine to make roome for the foundation of a Church yet verie soberly auouched by the Rhemistes Math. 17. Sect. 6. Such another proper tale how Christ came in a Pilgrims weed to Gregories ordinarie table of poore men Rhemist Heb. 13. Sect. 2. which fiction that Christ in his humanitie should be seene vpon earth is contrarie to the Scriptures which testifie that The heauens must conteine him til his comming againe Act. 3. 21. Many such fables went for good paymeÌ„t amongst the Papists in times past in the daies of ignorance but since that by the springing of the Gospell greater light is come into the world they themselues begin to reiect diuerse of their Legend stories which were not called in question before Bellarmine confesseth that the stories which are reported out of Abdias others vt plurimùm non sunt prorsus indubitatae for the most part may be doubted of The stories also of S. George S. Christopher and S. Katherin he iudgeth to be Apocryphall and worthie of small credite though hee would haue their persons still kept in memorie Bellarmine li. 1. de sanctor beatitud 20. The tale how thorough the prayers of S. Gregorie the soule of Traian the Emperour was deliuered out of hell is reiected by Bellarmine de Purgator lib. 2. 8. Yet our countri-man master Harding is somewhat strait laced in iustifying all the Legend stories which were wont to be read in their Churches and saying that wee belie them pag. 571. Yet Polidore Uirgil saith Multorum diuorum vitas recitant licet parum ad fidem scriptas They read manie Saints liues though not written according to the truth And Lodouicus Viues Legenda aurea plenissima est impudentissimis mendacijs Their golden Legend as they call it is full of most impudent lies Consul Iuell Defens Apolog. pag. 571. Thus much of our aduersaries shamelesse reiecting of truthes and of their bolde bolstring out of vntruthes as also of their fables lies which things if they shall persist still to auouch I will say with Bernard Iustius oâ— loquens talia fustibus tunderetur quà m rationib refelleretur He that speaketh such vaine things deserueth rather to be beaten with clubbes than to bee confuted by arguments Epist. 191. And as Augustine saith writing against Petilian the Donatist Quemadmodum si mihi diceres quod ego Petilianus sum non inuenirem quomodo te refellerem nisi aut iocantem riderem aut insanientem dolerem hoc mihi nunc faciendum esse video Euen as if thou shouldest say vnto mee that I am Petilian I could not tell how to refell thee but either in laughing at thy folly or mourning for thy madnesse So must I be faine to doe nowe contra Petilian lib. 2. cap. 38. And so must we be faine to doe when wee see our aduersaries to passe the boundes of modestie and to violate the law of reason in making true false and false true in calling white blacke and blacke white wee must needes doe one of these two either to scorne their follie or to bewaile their blindnesse and ignorance and hardnesse of heart And thus haue we the first Piller of Poperie consisting of rayling slaunders forgeries vntruthes and fables The second Piller of Papistrie consisting of Blasphemies opinions contrarie to Scripture Heresies ridiculous absurd positions The first part of Popish blasphemies THE Rhemistes do lay great blasphemies to our charge writing in these words No heretikes euer liker Antichrist than these in our daies specially in blasphemies against Gods Church sacraments Saints all sacred things Apocal. 1â— Sect. 2. But I trust in God for all their great words that they shal neuer proue one blasphemie against vs. No be it knowen vnto them that wee maintaine no blasphemies they mistake the matter they are themselues blasphemers which do belch out blasphemies against God his Church the Scriptures and against all holie things This then must be the issue whether of vs be these notorious blasphemers they or wee thus therefore beginneth our plea. First we will set downe their beadrol of blasphemies which they haue vttered concerning the Scriptures Lodouicus a Canon of Laterane in Rome pronounced in the late Chapter of Trent Scriptura est quasi mortuum atramentum The Scripture is as it were dead Inke The Bishop of Poiters in the same Chapter Scriptura est res inanimis muta The Scripture is a dead and dumb thing Iuell pag. 521. defens Apol. Albertus Pigghius sunt scripturae muti Iudices The Scriptures are dumb Iudges Controu 3. de Eccles. Eckius calleth the scriptures Euangelium nigrum theologiam atramentariam The blacke Gospell and inken diuinitie Pigghius againe saith they are as a nose of waxe Nasus Cereus to be drawen euerie way Hierarch lib. 3. cap. 3. Hosius speaking of Dauids Psalmes when it was obiected that Dauid the author therof was no Bishop but a temporall Prince he maketh this heathenish scornefull answere Quidni scriberet scribimus indocti doctique poemata passim No great matter if he writ them for as Horace saith wee write ballades euery bodie both learned and vnlearned tagg and ragg Hosius li. 2. cont Brentium Thus he maketh the holy Prophet Dauid but a writer of ballades Siluester Prierias contr Luther thus writeth Indulgentiae authoritate scripturae non innotuere nobis sed authoritate Romanae Ecclesiae Romanorumque Pontificum quae maior est
And that it might was truely pronouncod by Caiphas that Christ was worthie of death And thus wickedlie they take part with Annas and Caiphas against Christ. Some other papistes say that they erred not in the sentence giuen against Christ for he was in deede guiltie of death hauing taken our sinnes vpon him but the error was in the manner of their proceeding which was done tumultuonsly and by suborning of false witnesses And this saith Bellarmin their great doctor is Probabilis sentētia a very probable opiniō de concilior authoritat lib. 2. pag. 8. Yea they speake yet more plainly Iudaei mortaliter peccassent nisi Christum crucifixissent the Iewes had sinned mortally if they had not crucified Christ. distinct 13. Itē in margine An other saith Petrus non fidē Christi sed Christum salua fide negauit Peter denied not the faith of Christ but his faith saued hee denied but onely Christ. Copus dialog 1. pag. 51. Is not here good popish diuinity that Christ may be denied without deniall of the faith The Rhemistes affirme that Christ did penance by fasting solitarines and conuersing with beastes Mark. ◠sect 6. This is great blasphemie for Christ was free from sinne therefore needed no repentance That Lazarus and Abraham were both in hell and not in the kingdome of heauen before Christ. Rhemist Luk. 16. sect 1. A blaspemie contrarie to scripture which saith that the rich man onely was in hell ver 23. and not that Lazarus was in hell They deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe Rhemist Iohn 10. sect 3. Whereas the scripture speaketh plainely that as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Iohn 5. 26. what is it to haue life in himself but to be God in himselfe The sufferings passions of the Saintes dedicated and sanctified in the blood of Christ haue a forcible satisfactiō for the Church the particular members thereof and are the accomplishment of the wantes of Christes passions Rhemist Coloss. 1. sect 4. An horrible blasphemy against the merite satisfaction of Christes death as though it were not sufficient in it selfe to satisfie for al his members but his wantes must be supplied by the satisfaction of others contrarie to the scripture which saith that Christ by him selfe hath purged our sinnes Heb. 1. 3. therefore not by any other but sufficiently in his owne person Bellarmine saith Non dubitantur multi esse fideles qui nondum iustificati nec redempti sunt It is not to be doubted but that there are many faithfull men which are not yet iustified or redeemed de Miss lib. 2. cap. 22. resp ad 4. obiect yea he saith most blasphemously Hominem cum vera fide damnari That a man hauing a true faith may for al that be condemned De baptism lib. 1. cap. 14. Great blasphemies contrarie to scripture being iustified by faith saith S. Paul we are at peace with God Rom. 5. 1. And we are saued by faith Ephes. 2. 10. If then faith bringeth peace of conscience and saluation how then is it possible that with this faith men notwithstanding should be condemned That we are not formaliter that is formallie iustified by the righteousnes of Christ. Bellarm. lib. 1. de baptis cap. 21. resp ad argum 4. yet S. Paul saith that Christ is our wisedome righteousnes 1. Cor. 1. 30. his righteousnes is our righteousnes what is this else but the verie forme substance and matter of our righteousnes And againe saith he sacrificium crucis non efficienter iustificat Christes sacrifice vpon the crosse doth not iustifie as an efficient cause de Miss lib. 2. cap. 4. Thus Christes death is neither formal nor efficient cause of our iustification with papistes I pray you then what is it But the Apostle I am sure saith otherwise That Christ hath recōciled vs in the body of his flesh Col. 1. 21. 22. he then that reconcileth ransometh or redeemeth vs what is he else but an agent efficient working cause of our redemption reconciliation Bellarmine also saith Accedente dei gratia vere possumus aliquo modo ex proprijs ad aequalitatem ac per hoo iuste ex condigno satisfacere By the grace of God we may make satisfaction truely in some sorte of our owne and to a full equalitie yea iustly and condignly de poenitent lib. 4. cap. 7. A most horrible blasphemie that man may satisfie God by his owne proper workes fully according to the exact rule of iustice Iob saith contrary That man can not aunswere God one thing of a thousand Iob 9. 3. Neither is this blasphemie much qualified by saying that wee may satisfie by grace For these two Gods grace and our satisfactorie workes cannot stand together as S. Paul sheweth If it be of grace it is no more of workes for then grace were no more grace but if it be of workes it is no more of grace for then worke were no more worke Rom. 11. 6. Our saluation then can not be of grace and workes together for the one excludeth the other And I pray you to what purpose died Christ if men receiue grace so fully to satiefie for them selues If righteousnes be by the lawe saith the Apostle Christ died without cause Galath 2. 21. And euē this righteousnes of the Law was also of the grace gift of God for the Lawe is holy iust and good Rom. 7. 12. And euerie good gift is of God Iam. 1. 17. Wherefore to say that a man by working well euen of the grace and the gift of God is iustified is to make the death of Christ needelesse and in vaine What greater blasphemie then can be vttered by any heretikes in the world then this Now in the last place commeth in wicked blasphemous frier Tecell the Popes pardoner who made his proclamations openly in the Churches to the people in this sort Although a man had laine with our Ladie the mother of Christ and had begotten her with childe yet were he able by the Popes power to pardon the fault Sleidan lib. 13. Vnto these blasphemies afore rehearsed we may adioyne such like popish stuffe out of their Ladie Psalter which was compiled by no small person among them but euen by that Seraphicall doctor of theirs Bonauenture a Cardinall of Rome who liued Ann. 1170. and was Canonized for a Saint by Pope Sixtus the 4. ann 1482. In this blasphemous Psalter such psalmes as the prophet Dauid endited to the honor of God are applied by the foresaid Doctor to the praise of his Ladie And therefore he in diuerse psalmes in steed of the name of the Lord hath put in the name of our Ladie Some fewe examples it shall not be amisse to see Psal. 4. Benedicta sis domina in aeternum maiestas tua in seculum glorificate eam omnes gentes Blessed be thou o Ladie for euer and thy maiestie for
as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may
followed of all the faithfull Bellarm. de Rom. pontific lib. 4. cap. 2. What an absurd thing is this to binde the Church absolutely to obey a man as wel when he erreth as when he erreth not S. Paul durst require no more of the Corinthians but to follow him as he followed Christ. 1. Co. 11. 1. In the late deuised doctrin of their imagined Antichrist our aduersaries are driuen to graunt many absurdities 1. That Antichrist shal come of the tribe of Dan Rhemist 2. Thess. 2. sect 8. Whereas it is certaine that the tribes of the Iewes are now shufled together the distinction of their kinreds families is not kept for if in Ezra his time after the captiuity their genealogies were not perfitly known and therefore some were put from the priesthood Ezra 2. 62. how much more now the Iewes hauing beene dispersed in the worlde almost 16. hundred yeares is it like that their petigree and descent from their fathers is not obserued 2 Antichrist say they shall haue his imperiall seate at Ierusalem and reedifie againe the temple and commaund circumcision to be vsed Bellarm lib. 3. de pontif cap. 13. This is a great absurditie contradicting the trueth of scripture for Haggai the prophet calleth the temple builded by Zorobabel the last house 2. 10. But if it shal be the third time erected how was that the last 3 That Antichrist shall raigne but 3. yeares and an halfe and yet in this space shall fight with the three Kinges of Lybia Aegypt Aethiopia and persecute the Christians through the whole worlde Bellarm. cap. 16. But let any man say how is it possible that in so short a time Anti-christ should conquere and subdue the whole world In the which space a man can hardly compasse or goe through the world The popish religion preferreth the rich before the poore euen in spirituall matters Ideo in hoc solo casu melior est conditio diuitis quam pauperis quia habet vnde suffragia fiant pro ipso In this case only the estate of the rich is better then the poore because hee hath where with all suffrages shoulde be made for him that is hee is able to giue largely for Masses Albert. Mag. de offic missal tract 3. But the scripture biddeth otherwise that wee shoulde not haue respect vnto the rich that hath a golde ring or weareth gay apparell Iam. 2. 2. The signe of the crosse euen by the very act and making of the signe though it be done by a Iew Infidel or pagane is offorce to driue away the Deuill Bellarm. de imaginib sanct cap. 30. Yea but carnall weapons such as the signe of the Crosse is profit not good Christians against their spirituall enemies 2. Cor. 10. 4. how much lesse Paganes or Infidels The Iesuite maketh two representations of the death of Christ there is simplex repraesentatio a simple plaine representation and that is in the sacrament of the Eucharist and there is repraesentatio ad viuum a full and liuely representation of Christ that is vpon good Friday when Christs death is set foorth by diuers gestures actions instruments copes and vestmentes Bellarm. lib. 1. de Miss cap. 1. But how absurde a thing this is euery man may see that the representation of Christes death in the Sacrament instituted of the Lord himselfe to be a shewing foorth of his death should be but a plaine and simple representation and the other deuised by man being done without a Sacrament should bee called a liuely representation What is this else but to set the spirit of God to schoole as though a more liuely shewing foorth of Christes death could bee deuised by man then was ordained by Christ It is not necessarie they say in euery Sacrament to haue a visible signe and therefore the wordes of absolution which are audible though not visible may bee the externall signe in penance Bellarm. lib. 1. de poenitent cap. 11. See what an absurde saying this is for by this reason the preaching of the word may be a sacrament because there is an audible sound Likewise in the Popish Sacrament of matrimonie the Iesuite maketh the parties contracted both the matter of matrimonie and the Ministers and the forme to be these words I take thee c. Bellarm. de matrim cap. 6. Here are two great absurdities for first the preachers Ministers of the word only are the dispensers of the mysteries sacraments of the Church 1. Cor. 4. 1. therfore the parties themselues cannot be the ministers of matrimony which they say is a sacramēt Secondly it is not euery word that sanctifieth but the word of God 1. Timoth. 4. 5. but these wordes I take thee c. are no part of the word therefore they haue no power to sanctifie The Rhemistes holde opinion that Henoch and Elias doe yet liue in their bodies in Paradise Apocal. 11. sect 4. But paradise is nowe no other place but heauen 1. Corinth 12. 2. 4. But there they say Henoch and Elias are not for they shal come againe in their own persons as they hold and resist Antichrist and in the end be stayne of him but bodies once glorified in heauen can no more die neither are subiect to violence If then they bee not in heauen they are not in paradise which is no other place but heauen Let now any indifferent man iudge how handsomely these things agree together That the Angels shall be are the signe of the Crosse before Christ comming to iudgement Bellarm. de sanctis lib. 2. ca. 28. This also is a phantasticall conceite of theirs without any ground of Scripture or anie good reason But of all other popish absurdities these are most grosse and palpable which they are driuen to confesse about their deuise of transubstantiation in the Eucharist First they doe graunt that the body of Christ may bee and is in many places at once locally and visiblie that his flesh is at the same time in heauen and in earth in the Eucharist Bellarm. de sacram Eucharist lib. 3. cap. 4. Yet the Angell sayth contrary Hee is risen for hee is not here Math. 28. 6. Which had beene no good argument if Christes bodie be in many places at once Secondly they further affirme that Christes body in heauen and at the same time in earth are not sundry bodies or diuers partes of one body but one whole body not deuided or discontinued from it selfe Bellarm. ibid. Thus they make Christ a monstrous body that can fill heauen and earth and indeed they in so saying destroy his humanitie Thirdly they graunt that the body of Christ is in the Sacrament with all his partes and dimensions hands face feete Bellarm. lib. 3. de Eucharist cap. 7. But what an absurde and impossible thing is this that the body of a man as of three cubites in height and hauing other dimensions answearable to the proportion and stature of an humane body should bee inclosed in a thinne wafer cake such
the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by â—adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus reruÌ„ temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstaÌ„ding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5â— I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority froÌ„ the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of meÌ„ Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is VerbuÌ„ Dei scriptuÌ„ the word of God writteÌ„ which is contained in the scriptures VerbuÌ„ Dei non scriptuÌ„ the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion IndiuiduuÌ„ of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accideÌ„t to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith
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
the Church as to sell Bishoprickes and Ecclesiasticall liuings these the Pope might dispense withall O Petre saith hee quantam animarum multitudinem cateruatim transmisit transmittit ad Infernum haec superstitialis damnanda distinctio O Peter Peter how many soules hath this superstitious and damnable distinction sent by heapes and yet doth dayly send to hell Aureum speculum ex citation Iuell pag. 614. So the Papistes by their blasphemous distinctions of merites satisfactions iustifications adoration and such like doe subuert the truth peruert the soules of manie euert and ouerthrow the course of religion and tread them a high way and a beaten path to Hell and damnation The fourth Piller of Papistrie consisting of Papists contradictions amongst themselues IT is an vsual accusation of the popish sort against the professors of the Gospel that wee are at variance dissension amongst our selues cannot agree of the pointes of our religion Harding saith with a stinking vncleane mouth that the puddle of Lutherans runneth down by manie sinkes that we agree not within our selues and that each one often times disagreeth with himselfe Defeus Apolog. pag. 289. The Rhemistes falsely obiect that we would euery yeare haue a new faith 2. Cor. 2. v. 18. Bellar. saith that we haue 200 seueral expositions of these words of our Sauiour This is my body with lie all de Sacram. li. 2. ca. 1. Now then to cleare and purge our selues of this false occusation we will consider who they are that cast vs in the teeth with our dissensions who for one dissension that is among vs haue tenne among themselues yea if I said for one an hundred I thinke the saying might be iustified This Piller of Papistrie hath foure partes First we wil shew the dissensions of the later new Papistes with the old Secondly of the contradictions of the new among themselues Thirdly because they say that amongst vs one disagreeth many times with himself we wil lay open the nakednes of their stoutest champion Bellarmine how shamefully he forgetteth himselfe saying vnsaying now of one opinion by by of another Fourthly We wil shewe the repugnances inconueniences and inconsequent opinions which popish religion hath in it selfe The contradictions diuers opinions of old Papists new BEcause our aduersaries would beare vs in hand that their dissentions are not in material points but lighter matters which concerne not the faith Wee will make choice of such opinions of theirs leauing the rest wherein they dissent as shall easily appeare to be no triuiall or comon matters but of great weight moment Lyranus Hugo Cardinalis Caietanus do hold the bookes of Tobie Iudith Macchabees Ecclesiasticus the wisedome of Salomon to be Apocryphall bookes no part of Canonicall Scripture Arius Montanus also holdeth all the bookes of the old Testament not found in the Hebrue Canon to be Apocryphall ex Whitacher controu qu. 1. cap. 6. The contrarie is nowe maintained by Papistes that all the aforesaid bookes are Canonicall and part of the Scriptures Canus affirmeth that the Scriptures in the Hebrue text are wholly corrupt defaced by the malice of the Iewes Bellarm. confesseth some corruption in them yet not concerning the doctrine of faith maners And that those corruptions defaults came rather by reason of some faultie Libraries imperfect copies than by the malicious deprauation of the Iewes Bellar. de Verb. Dei li. 2. cap. 2. They differ much in many points concerning Antichrist Some of them thinke that the number 666. Apocal. 13. doth describe the time of Antichrists comming as Lyranus Some that it sheweth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they thinke shalbe the name of Antichrist Anselmus Richardus Bellarm. thinketh his name shal not be known til he be come de Rom. Pont. li. 3. c. 11 Some that he shalbe borne of a woman of fornication Some of the tribe of Dan as Anselmus Richardus Bellarm. holdeth neither ibid. cap. 12. Dominicus a Soto is of opinioÌ„ that the Christian faith shall vtterly be extinguished in the great persecution vnder Antichrist Bellarmine thinketh no ibid. cap. 17. Their Canon law saith that no mortall man must here presume to reproue the faults of the Pope because he himselfe being to iudge all men is to be iudged of none Part. 1. distinct 4. Cap. Si Papa Yet the Rhemistes affirme the contrarie that Popes may be reprehended are iustly admonished of their faults ought to take it in good part if it proceed of zeale and loue Annot. 2. Galath Sect. 8. Some of them do thinke that the Pope euen as he is Pope may fall into heresie so become an heretike if he take vpon him to define or determine without a generall Councel Gerson Alphons de Castro Adrianus 6. Papa Some affirme the cleane contrarie that the Pope cannot possibly fall into heresie nor define any hereticall point no not by himselfe alone Albert. Pighius Others do teach that whether the Pope may be an heretike or not he cannot determine any thing that is hereticall sic Driedo Caietanus Hosius Eckius and to this subscribeth Bellarmine lib. 4. de Roman Pontif. cap. 2. That place of the Gospel where Christ saith I haue praied for thee Peter that thy faith should not faile the Diuines of Paris vnderstand generally of the whole Church that Christ praied that the Catholike faith should not faile But Bellarmine and the rest take these words as meant of Peter onely and his successors that they should not erre at any time in faith Bellarm. ibid. cap. 3. Durandus a popish author confesseth that Gregorie 1. was found in an error for permitting priests to confirme but Bellarmine chargeth him rather with error in so writing ibid. cap. 10. Melchior Canus affirmeth that Honorius 1. was an heretike Bellarmine holdeth the contrarie de Pontif. lib. 4. cap. 11. Celestinus 3. an heretike so saith Alphons de Castro Bellarmine is of the contrarie opinion ibid. cap. 14. Iohn 22. was in a great error who held that the soules of the righteous should not see God before the day of the resurrection Guilielmus Oekâ—â— Adrianus Bellar. notwithstanding taketh vpon him to excuse him of heresie Bellarm. cap. 14. Benedictus 13. condemned for an heretike in the Councel of Constance Eugenius 4. in the Councel of Basile Bellar. denieth notwithstanding that they were heretikes but the Councels to haue erted rather in condemning them ibid. Some of the Papists thinke the Bishops as the Apostles before them do receiue their iurisdiction immediatly at Gods hands So Franciscus Victoria Alphons de Castro Others that the Apostles receiued their iurisdiction not from Christ but from Peter Bishops from Peters successor so Iohan. de Turre cremat Dominicus Iacobatius A third sort hold that the Apostles immediatly receiued power from Christ but Bishops must look for it at the Popes hands sic Caietanus Dominicus a Soto Bonauenture Durand so also Bellar. ca. 22. They are
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
well with the Ecclesiasticall function much more the care of one familie may The Iesuit is not wel aduised so soon to forget himselfe 9 That place in Zacharie Thou hast loosed thy prisoners out of the pit where there was no water Zachar. 9. 11. Bellarmine in one place expoundeth of Limbus patrum The dungeon of darknes from whence the Patriarkes were deliuered lib. 4. de Christi anima cap. 〈◊〉 In another place hee alleadgeth it to prooue purgatorie lib. 1. de Purgator cap. 3. But Limbus patrum and purgatorie are places among Papistes much different 10 Bellarmine in expouÌ„ding of that place 1. Cor. 3. 13. The fire shal trie euery mans worke and vers 15. He shalbe saued yet as it were by the fire is put to such trouble and busines that within the compasse of one Chapter hee admitteth contrarie senses of the same place in the first place by fire vnderstanding the iudgement of God in the seconde the flames of purgatorie de Purgator lib. 1. cap. 4. 11 Bellarmine in one place writeth thus In extremo iudicio duo tantum loca remanebunt Paradisus Gehenna At the last iudgement two places onely shall remaine Paradise and Gehenna heauen and hell lib. 1. 〈…〉 g. cap. 8. respons ad 5. obiect And yet not long after he confesseth that there are two places of eternal punishment Limbus infantum pro poena solius damni aeterna the dungeon of infants for eternal punishment of losse without smart and infâ—rnus pro poena damni sensus Hel for the eternall punishment both of losse and smart These then are two places that shall last for euer and Heauen is the third how then are there but two lib. 2. de Purg. ca. 6. 12 Bellarmine otherwhile beareth vs in hand that there are but two kindes of religious worship The higher kinde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due onely to God and an inferior sort called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Saintes vnto the which kinde belongeth that which they call Hyperdouleiâ— a higher kinde of inferior seruice or worship proper to the virgine Marie and the humanitie of Christ so he maketh three kindes in all lib. â— de Sanct. cap. 12. But in another place he doubleth the number and maketh sixe seuerall sortes Latreia simpliciter and secundum quid the first due vnto God the second vnto his image Hyperdulia simpliciter and secundum quid and so likewise Dulâ—a simpliciter and secundum quid the first proper vnto the virgine Marie and other Saintes the other to their images lib. 2. cap. 25. 13 Bellarmine to proue amongst other reasons that those words of Christ This is my bodie are taken properly not figuratiuely alledgâ—â—h this for one verba legum perspicua propria esse debent the wordes of lawes and statutes should be perspicuous and proper And againe Dogmata praecipua non nisi proprijs verbis tradi solent in diuiâ—is literis principall precepts are wont in the Scriptures to be expressed in proper wordes therefore it is not like that Christ being now to prescribe a perpetuall lawe and forme of this sacrament would speake obscurely lib. 1. de Eucharist cap. 9. yet elswhere hee saith Necessariò fatendum est scripturas esse obscurissimas It must necessarily be graunted that the Scriptures are most obscure de Verb. lib. 3. cap. 1. And findeth great 〈◊〉 with vs for saying that the precepts of faith are euldently expressed in Scripture which is no more than hee himselfe affirmeth 14 Sometime Bellarmine telleth vs that Corpus Domini solo corpore 〈◊〉 fide acceptum nihil prodest That the bodie of Christ being onely receiued with the bodie profiteth not de Eucharist lib. 3. cap. 9. Wherein hee faith right Sometime againe hee would make vs beleeue that the Sacraments are auailable ex opere operato by the verie woorke wrought non ex merito agentis vel suscipientis not for the worthines either of the receiuer or Minister And againe Fides poenitentia non dant efficaciam sacramenti Faith and repentance doe not giue efficacie to the Sacrament lib. 2. de Sacrament cap. 1. How these things agree together I can not see that the Sacrament should not profite without the faith of the receiuer And againe that it should auaile ex opere operato without any respect had to the receiuer 15 Bellarmine saith opera bona sine fide non prosunt good workes profite not without faith de Sacrament Eucharist lib. 3. cap. 9. And yet els-where confesseth that there may be Meritum de congruo a merite of congruitie before iustification If then workes may merite then they are auailable and that without faith which cannot be had before iustification Bellarmine lib. 2. de Poenitent cap. 12. 16 Bellarmine in one place saieth Non solum res sed etiam verba in Sacramentis nouae legis a Deo determinata sunt vt non liceat quidpiam immutare The wordes and matter in the Sacraments of the newe lawe are so determined of God that it is not lawfull to change one iotte de Sacrament lib. 1. cap. 21. yet they haue presumed contrarie to their owne rule to change both As for the matter of the Eucharist they haue taken away the one halfe depriuing the people of the cup. And concerning the wordes they do shewe no lesse boldnesse in altering them They haue put in enim into the wordes of consecration saying hoc enim est corpus meum and in consecrating the cup they adde these wordes mysterium fidei The mysterie of faith and all this Bellarmine saith is well done and that these wordes which are not founde in the Gospell are supplyed by tradition from Saint Peter de Sacram. Eucharist lib. 4. cap. 14. Thus they offend against their owne rules for they adde vnto the wordes determined of God in his holye worde which is conteined in the Scriptures 17 Bellarmine sometime graunteth that the bodie of Christ is made of bread in the Eucharist vt ex aqua factum est vinum as of water Christ made wine lib. 3. de Eucharist cap. 24. But in another place he flatly denyeth it for that was a productiue conuersion of the water into wine which is when that beginneth to be which was not before but the changing of bread into Christes body is no productiue conuersion but onely adductiue not making a thing to be which was not before but onely bringing it to a place where it was not before De Eucharist lib. 3. cap. 18. 18 To saye that the Iewes did not eate the same spirituall meate with vs and that the Manna which they did eate had no spirituall effect which is affirmed notwithstanding by Saint Paul 1. Corinth 10. 1. 2. and yet to graunt that they which were then iust or righteous were so iust ob participationem sacrificiâ— crucis by the participation of the sacrifice vpon the crosse I thinke are plaine contraries to say they were not partakers of the same spirituall meate with vs