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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

as they vse in their Eucharist not a spanne in breadth without destruction of the partes and dimensions of the bodie Fourthly that one and the same body of Christ in the same instant may bee sayd to bee Sursum deorsum Aboue and belowe Remotum propinquū Neare vnto the earth and farre distant from it that it may bee in motion in one place and yet rest and bee at quiet in an other as the soule in the body as it is in the feete is neere to the earth as in the head it is further off Bellarm. de sacram Eucharist lib. 3. cap. 4. These are absurdities contrary to the rule of reason that contradictorie speeches should in one instant be true of the same bodie or subiect And what is heresie if this bee not to resemble and compare the fleshe of Christ to a soule or spirit that as the soule is in the body in no certayne place but euery-where so the flesh of Christ should bee in the world for this followeth of the Iesuites comparison betweene the soule of man and the flesh of Christ. 5 Corpus Christi incipit esse in altari sayth Bellarmine per conuersionem panis in ipsum The bodie of Christ beginneth to be in the altar by the cōuersion or turning of the bread into his body Lib. 3. de sacram cap. 4. What great blasphemie is this to affirme that Christes fleshe is made of bread for these are their owne wordes that the bread is not annihilate that is turned into nothing but into the body of Christ. And Bellarmine also confesseth that Christes body in the Eucharist is made of bread as the wine was of water by our Sauiour Christ Iohn 2. But in that myracle it is certayne the water was the matter whereof the wine was made for otherwise Christ would not haue bid the seruauntes fill the water-pottes with water if hee had purposed to create wine of nothing rather then to chaunge water into wine Bellarm. de sacram Eucharist lib. 4. cap. 24. Thus Christ by popish diuinitie shall haue a breaden body 6 That after the words of consecration there remayne onely the accidentes of bread and wine as their colour taste roundnesse and such like the substances of thē being changed And so they confesse against the rule of nature and reason grounded vpon scripture that accidentes haue a being and substance of their owne without a subiect Harding defens apolog 305. pag. And it is the generall opinion of all papistes So in their opinion there may bee the whitenesse roundnesse and taste of bread and yet no bread the rednesse tartnesse and other properties of wine and yet no wine If a man then should aske what round or whyte or red thing is this they can not say bread or wine for there is none left Neither will they say that the body of Christ is eyther white or red and thus are they driuen to their shiftes Whereupon some of their schoole-men haue sayde Accidentia illa sunt in aēre tanquam in subiecto The accidents are in the ayre as in their subiect De consecrat distinct 2. Species in glossa 7 They are the accidents of bread wine which are eaten chawen or rent by the teeth Bellarm. lib. 1. de sacram Eucharist cap. 11. respons ad argum 5. And which goe downe into the bellie and nourish and feed the body Harding defens apolog pag. 305. Thus by popish philosophie the accidentes of wine make a man drunke the accidentes of breade may feede a man and make him fatte without eyther bread or wine 8 That Christ would not haue the externall figures and shapes of the elementes chaunged but remayne still because man woulde abhorre to eate humane flesh in the proper shape Bellarm. lib. 3. de sacram Eucharist cap. 22. But what an absurde thing is this as though Christ would commaund any vnseemely thing or contrarie to humanitie And how could the Apostles commaunde the Gentiles to abstaine from strangled and from blood Actes 15. when as by their doctrine they did cate daily in their assemblies the raw flesh and blood of Christ 9 If the consecrate host as they cal it chaunce to putrisie and corrupt or to be burnt with fire or deuoured of a Mouse or any other vermine by the negligence of the priest they say it ceaseth to bee the body of Christ and that God in that verie instant supplyeth some other matter Bellarm. lib. 3. de Eucharist cap. 24. ad argum 6. Or else it returneth into the nature and substance of bread againe as other papists affirme Fox p. 496. So there is no lesse myracle wrought by occasion of the priestes negligence then was before by the words of consecration And it is not enough for God to worke miracles for men but euen for Mise also yet Bellarmine telleth vs very soberly that all this is done Sine miraculo without a miracle But how I pray you can bread be turned into flesh flesh againe into bread without a miracle 10 Yea some of them are not ashamed to write thus Si Canis vel porcus deglutiret hostiam consecratam integram non video quare corpus domini nō simul traijceretur in ventrem canis vel porci If a Dogge or a Hogge shoulde deuoure a whole consecrated host I see no thing to the contrarie but the body of Christ may passe withall into the bellie of the dogge or hogge Alexander Halens part 4. quaest 25. memb 1. And the allowed Glosse sayth Corpus Christi potest euomi The bodie of Christ may bee spued or vomited vp agayne De consecr distinct 2. Si quis in Gloss. 11 They suffer not the lay people to bee partakers of the Cuppe but to receiue in one kinde onely alleadging these and such like weighty causes as the danger of spilling sheading and shaking the bloud out of the cup or the souring or else sticking vppon mens beardes and such like Bellarm. lib. 4. de Eucharist cap. 24. Fox pag. 1150. Are not these thinke you matters of great moment and importance to frustrate and make voyde the institution of Christ Vnto these and such like absurdities of pope-catholike Religion wee may adioyne also the profound and weightie questions and deepe discourses of popish Diuines as to begin with their captaynes and ringleaders and first fathers of superstition Austine the Monke that was sent into Englande by Gregorie the first sent vnto his maister to know his iudgment and resolution in these and such like weightie matters First whether a woman great with child ought to be baptized Secondly after how many daies the children that are borne ought to be baptized Thirdly if she be in her monthly course after the disease of women whether then she may enter into the church receiue the communion 4 Whether it be lawfull for the man after company had with his wife before he be washed with water to enter into the Church These and such like graue questions this

our Sauiour Except a man bee borne of water and the spirite he cannot enter into the kingdome of heauen Iohn 3. 5. May it not aswell bee answered that children also are excluded here as in the other place for the words are in both places generallie spoken without exception Agayne Christ sayth except yee eate if this may be done in vow and defire that is spiritually which wee affirme and graunt then is it not meant of the sacramentall eating onely as the Papistes beare vs in hande and so they are contrary to themselues Lastly if it bee necessarie to receiue the Eucharist eyther actually and indeede or in vow and desire which is most true There is the like necessitie thereof as of baptisme For the Rhemistes confesse as much that they before God are accepted as baptized that depart this life with vowe and desire to haue this sacrament but by some remediles necessitie could not obtaine it Annot. Iohn 3. Sect. 2. Thus baptisme by their owne confession is prooued to be no more necessarie than the other Sacrament and so are they taken with their owne wiles Against the reall presence in the Eucharist amongst other arguments wee do bring foorth this S. Paul in diuers places calleth the Sacrament bread after consecration as 1. Corinth 10. 16. The bread which we breake is it not the communion of the body of Christ And chap. 11. 26. As often as ye shall eate this bread drinke this cup ye shewe the Lords death till hee come The Apostle calleth it bread Ergo it is bread not the bodie flesh or bloud of Christ. To this argument they make vs this aunswere The Apostle calleth it bread because it was bread before or because it appeareth to be bread not that it is bread Bellarm. de Eucharist lib. 1. cap. 14. res ad loc 13. Yea but the Apostle maketh mention together both of the bread and cup If it be called bread because of the appearance onely then by the like reason so is the cup and as there is no bread in deede so there shalbe no cup. Againe saith hee The bread which wee breake but the shape or forme of bread cannot be broken but the substance Neither will they say that Christes bodie is diuided or broken therefore it is true bread which the Apostle so calleth Lastly if they like this speech of the Apostle that hee should call it bread after consecration how cōmeth it to passe that they are afraide to call it bread in the Canon of the Masse but the bodie of Christ only It should seem therfore by their practise that they mislike the apostles phrase maner of speech That the Eucharist ought to be ministred in both kindes we confirme it out of that place Iohn 6. 53. Except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you which our aduersaries expound of the Eucharist Their answere is this that here the coniunction or particle and must be taken after the phrase of Scripture for the Distinctiue vel either as if the sense were this except you either eate or drink Bellarm. de Eucharist lib. 4. cap. 25. By this reason they make it a thing indifferent either to eate or to drinke to doe any one of them and so as the people doe onely eate in the Sacrament amongst them not drink the contrarie custome also may be brought in for the people to drinke onely and not to eate which I thinke they wil be loath to graunt Againe where they presse vs for the necessitie of baptisme with that place Iohn 3. 5. Except a man be borne of water and the Spirite wee can aunswer them with their owne words And in this place is taken for either vel as if it were said Euery man must be borne either of water or of the spirit Although we haue better answer are not driuen to vse any such shift yet thus they do make rods for themselues to be whipt withall Whereas we thus reason that the Eucharist ought to bee ministred in both kindes because the death of Christ cannot otherwise be liuely shewed foorth but both by eating and drinking in remembrance of Christ The Iesuite boldly aunswereth that a sufficient commemoration may be made by receiuing onely in one kinde Bellarm. de Sacramen Eucharist lib. 4 cap. 27. cleane contrarie to Saint Paul who saith As often as ye shall eate this bread and drinke this cup ye shewe the Lords death till he come 1. Corin. 11. 26. To remember and shewe foorth the death of Christ hee requireth receiuing in both kindes That the marriage of Ministers is authorized by the word of God wee proue out of S. Paul 1. Timoth. 3. 11. who hauing first described the office of Bishops Pastors of the Church and what maner of men they ought to be commeth afterward to set foorth the qualities and conditions that should be in their wiues That they should be honest sober and faithfull The Iesuite here celleth vs that the Apostle meaneth such as had beene their wiues before they were ordained lib. 1. de Clericis cap. 20. Ans. I wil aske them then one question Their former wiues maried before did they renoūce them afterward or retaine thē If they renounced them what need had the Apostle to be so carefull in setting downe rules and precepts for their wiues for it was no more to them how they demeaned themselues than other women If they retained them in the name of their wiues they either liued together or apart not apart for the Apostle prescribeth an order for the Ministers house children v. 4. But there is no reason that the mother should want the comfort of her children though shee enioyd not the companie of her husband It is therefore most like the mother liued with her children and the children with their father and where els then should their mother liue but with their father If then they liued in one house together how then is shee not now his wife as freely for all honest purposes and ends of mariage as before Who seeth not now how weakely these things hang together And that it is as lawful for the Ministers of Gods worde to marrie a●ter their calling to the Ministerie as before we shew it by these words of the Apostle Haue we not power to lead about a sister awife 1. Cor. 9. 5. Their answer is that it must be read thus a sister a womā for certain deuout womē folowed the Apostles which ministred vnto them of their substance Rhemist Annot. in hunc locum Ans. But this were a superfluous speech to say a sister a woman whereas it had been enough to say sister which word also expresseth the sexe And seeing the Apostles had wiues of their own it is an absurd thing to imagine that they would choose rather to go in the companie of strange women their owne wiues being more necessarie to attend on them more fit for

thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no● accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth

apart and so ought we verilie to beleeue affirmed by D. Benet maister of the Sorbonistes disputing with Frauncis Rebezies Martyr ex Crispin lib. 6. Fox 921. In the towne of Perth in Scotland Fryer Spense in his sermon affirmed that prayer made to Saintes was so necessarie that without it there could bee no hope of saluation to man ex regist Scotiae Fox pag. 1267. Thus Christ we see is displaced and thrust out of dores as whose mediation is not necessarie and the idolatrous inuocation of Saints brought in insteed thereof That there are some men in this life so iust that they need no repentance affirmed by the Rhemistes Luk. 15. sect 1. for so they expound that place ver 7. of men that continue iust and godly and are not penitent for their sinnes An other calleth marriage a prophanation of holy orders Greg. Martin discouer cap 15. sect 11. Contrarie to the Apostle who saith that marriage is honourable amongst all men Heb. 13. Our heartes and inward repentance are open to the Angels and other celestiall spirites in heauen Rhemist Luk. 15. sect 2. And thus they blasphemouslie rob God of his honour in attributing that to creatures which is peculiar to his Maiestie namely to bee a searcher and knower of our hearts 1. King 8. 39. That wee may beleeue in Saintes and that it is true of them as saint Paul sayth How can they call on him on whome they haue not beleeued Rom. 10. 14. So we cannot pray to any Saint in heauen vnlesse we beleeue and trust that they can helpe vs Rhemist Rom. 10. sect 4. A blasphemie contrarie to Scripture which sayth yee beleeue in God beleeue also in me Iohn 14. 1. God onely and his Christ is to be beleeued vpon That wee neede not maruell if the image of our Ladie and the like do stranger and greater miracles then those which Christ himselfe did Rhemist Iohn 14. sect 3. A monstrous blasphemie that images worke stranger miracles then Christ himselfe Catharinus a great papist sayth that the commandement in the lawagainst Images was but temporall and to continue but till the establishing of the New testament ex Bellarm. de imaginib sanctor lib. 2. cap. 7. That there is a religious worshippe properly due vnto Images yea as they are considered in themselues Et non solum vt vicem gerunt exemplaris And not onely as they represent an other thing Bellarm. de imaginib sanctor lib. 2. cap. 21. Lo then by these popish doctrine Images are to bee worshipped with diuine and religious worship which the Angels themselues refuse and is onely due vnto God Reuelat. 22. 9. That euery popish priest is after the order of Melchisedech and that the proper acte of Christes priest-hood consisteth in the perpetuall offering of his bodie and blood in the Church Rhemist Heb. 7. sect 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech but after the order of Aaron Heskius lib. 1. cap. 13. What intollerable blasphemie is this to affirme that euery vile massing priest is after the order of Melchisedech and to denie that Christ vpon the crosse was in that act a priest of Melchisedechs order And thus shall euery one of their shauelings be more properly a priest then Christ. In the idolatrous seruice of their Masse they vtter blasphemies in heapes Wee beseech thee sayth the priest receyue this oblation and yet they affirme that it is the verie bodie and bloode of Christ here then the priest is made a mediator for Christ. And agayne Commaunde thou these to be brought by the handes of the holy Angel into heauen But if it be the bodie of Christ what neede it bee carried by an Angel Let the Priest bow him selfe to the host saying I worship thee I glorifie thee Loe here they worship a peece of bread In canon Missae And to conclude they doubt not to say that sacerdos est creator creatoris sui That the priest doth make his maker Iewelrespons ad articul p. 615. It is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied for vs but God also must bee satisfied for our sins by the punishment of our selues Concil Tridentin sess 14. can 13. A blasphemous assertion that Christes satisfaction is not sufficient for vs. Men can not bee saued though they bee predestinate vnlesse they keepe Gods commandementes Rhemist Act. 27. sect 3. By this speech they seeme to insinuate that a man predestinate of God may misse of saluation which is a blasphemous thought for Gods eternall decree chaungeth not The Rhemistes alleadg this saying of Hierome They follow the lambe whither soeuer he goeth if the lambe be in euery place then they that bee with the lambe must be euerie where you see say they how that blessed father refuted the Caluinistes before they were borne Rhemist Apocalyps 6. sect 1. Are not now the papistes I pray you become vibiquitaries them selues nay worse then vbiquitaries enclyning to the opinion of the omnipresence not onely of the humanity of Christ but euen of the saintes which is a great blasphemie That confidence and assurance that faithfull men haue of their saluation they call a faithlesse persuasion a most damnable false illusion and presumption Rhemist Rom. 8. sect 9. A fond speciall faith and fiction Rom. 4. sect 9. yea they most wickedly say that it is not fides Apostolorum but fides demoniorum not the faith of the Apostles but the faith of Deuils 1. Corinth 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures as where Saint Paul sayth I am persuaded or I am sure that neyther death nor life c. shall bee able to remoue vs from the loue of God Rom. 8. ver 38. 39. And S. Peter That wee should make our election and calling sure 2. Pet. 1. 10. A dead faith is a true faith and the same which is called the catholike faith and in substance al one with that faith that iustifieth Rhemist Iames. 2. sect 11. So by this reason the faith of deuils and iustifying faith shal be all one in substance for that dead faith as the apostle sheweth the deuils them selues may haue for they beleeue and tremble Iames. 2. 19. The certaintie of remission of sinnes with a sure confidence and trust in Christ may be found euen amongest schismatikes heretikes and wicked men Coun. Trident. sess 6. cap. 9. It appeareth by this that they vnderstand not what this sure trust and confidence meaneth when so vnaduisedlie and grossely they affirme it to be found amongest wicked men None can be affured of remission of finnes but there followeth peace of conscience with God And this peace none can haue but they which are iustified by faith Rom. 5. 1. and none are so iustified but the righteous and faithfull That the decree sentence which was pronounced by the high priests scribes against Christ was iust and right Hosius cont Brentiū lib. 2.

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 ad● ration The Rhemistes affirme it shal bee especially accomplished in Antichrists time when as the sacrifice of the masse as they imagine shalbe vtterly abolished Annot. Math. 24. vers 15. 3 Concerning the defection and Apostasie which S. Paule speaketh of 2. Thess. 2. 3. Bellarmine saith it shalbe a defectiō from the Romane Empire Rhemist it shalbe a defection from most pointes of Christian Religion Secondly Bellarmine saith that though it be a defection from the Romane faith yet it shall not be generall but particular Ibid. cap. 16. resp ad 5. argum The Rhemistes graunt it shalbe a reuoult of kingdomes peoples prouinces so that the publike entercourse of the faithfull with the Church of Rome shall cease they shall onely communicate with it in heart Annot. 2. Thess. 2. sect 6. 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 cōmeth shal apertly and openly deny Iesus to be Christ Lib. 3. de pontif cap. 14. The Rhemistes say this was a marke seruing onely for those times to describe an heretike by Annot. 1. Iohn 4. sect 2. And therefore it cannot be applied to Antichrist 6 Bellarmine saith that one of the wonders or miracles that Antichrist must 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 ●um locum But Bellarmine saith he did but giue the Angel the worship due vnto him and did well in adoring the Angel and that the Angell did wel in refusing adoration for reuerence to the humanitie of Christ The Rhemistes say it was refused for reuerence to the excellēcy of Iohns person Bellar. lib. 1. de sanctis cap. 14. Thus these Iesuites agree as they say as harp harrow 11 The Rhemistes affirme that Images are not to be adored with Godly or diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstāding they may be adored with diuine worship lib. 2. de sanct c. 23. 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 vpō him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpō him the persō of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect

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