6. Bellarmine also varieth from other papistes of these dayes as well as from the Rhemistes and they varie from him 17 Heskius a papist affirmeth that the sacrifice of Christ vpoÌ„ the crosse was after the order of Aaron Li. 1. c. 13. Bellar. saith plainly that it was not properly either after Aarons order or Melchisedecks Lib. 1. de miss c. 6. resp ad 5. arg 18 The councell of Trent concluded thus concerning the adoration of Images Honor qui eis debetur refertur ad prototypa quae illae repraesentaÌ„t The honor due vnto theÌ„ is to be referred to those things which they represent Sess. 25. But Bellarmine holdeth that there is a religious worship properly due vnto them Et non solum vt vicem gerunt exemplaris and not onely as they represent another thing De imaginib Sanctor lib. 2. cap. 22. 19 Bellarmine denyeth that Augustine vnderstood those words of our Sauiour figuratiuely This is my body wheÌ„ his words are most plaine writing thus Non dubit auit dominui dicere hoc est corpus meum cum signum daret corporis sui The Lord doubted not to say this is my body when he gaue a signe of his body yet Bellarmine laboreth by subtile and fraudulent distinctions to shift of and obscure the euidence of these words Lib. 2. de Euch. cap. 24. By other papists notwithstanding of no meane account it is confessed that Augustin did expound those words figuratiuely Fox p. 1428. col 1. Secret Bourne Fecknam Concerning the story of Pope Ioane and the circumstances thereof it is preatie sport to see what shiftes the papistes are driuen vnto and howe they iarre one with another to obscure if it were possible the light of that storie Harding denieth that whereas the storie saith vpon that occasion in the election of the Popes they vsed a chaire with an hole to trie the Popes humanitie hee flatly denieth that there was any such thing Or that the Popes do refrayne to go that way in procession where Pope Ioane trauelled with child Or that there is any Image representing such a thing hee counteth all these fables But Bellarm. which is better acquainted with Rome then it shoulde seeme Harding was doth some what more cunningly excuse the matter to the first he sayth there is indeed a porphyrie Chaire but to shewe the Popes humility not to trie his humanitie to the next he confesseth the pope refrayneth to goe that way but not vpon any such occasion but onely because it is a streite way and not fit for his trayne to the thirde hee graunteth there is an Image not without fashion or shape as Harding saith who compareth it to some of the ragged stones at Stonage but it rather resembleth sayth he a heathenish priest going to sacrifice then a woman Harding defens apolog pag. 428. Bellarm. lib. 3. de pontif cap. 24. Thus we see that neither the old papistes agree with the new nor the new among themselues Now to the third part Bellarmine at variance with himselfe Part. 3. 1 BEllarmine for expounding of scripture referreth vs to the fathers of the church from theÌ„ to general Councels lastly to the pope Cardinals Lib. 3. de script cap. 3. but other where he maketh the pope the chiefe Iudge of al controuersies aboue general councels who caÌ„not erre in decreeing concerning faith no nor concerning manners yea it is probable he can not erre as a particular person Lib. 4. de pontif cap. 3. 5. 6. What need hee then ioyne the Cardinals here in commission with the Pope 2 Bellarmine in one place denyeth that faith is necessatie or requisite to make a true meÌ„ber of the Church Lib. 3. de Eccles. cap. 10. And yet else where forgetting himselfe sayth Fide firmissima ac certissima credimus wee by a most certayne and infallible fayth beleeue which is the Church Ibid. cap. 16. If by fayth onely the Church is knowen and so who are the true members thereof much more doe the members themselues stand by fayth and if by fayth they are beleeued of others to bee of the Church much more by faith ought they to be assured of it themselues These things therefore hang not currantly together 3 Bellarm. out of that text Pasce oues meas Feed my sheep would prooue that bishops onely are the pastors of the Church and therefore they onely to giue deciding voices in councels Lib. 1. de Conc. ca. 15. But cap. 19. hee by thâ—â— text prooueth the pope to be vniuersal pastor and so to be president iâ— councels so soone hath he forgotten himselfe 4 Bellarmine in one place maintaineth this point Romani Pontificis ecclesiasticuÌ„ principatum authore Christo principium accepisse that the Ecclesiastical iurisdiction of the Pope tooke beginning of Christ li. 2. de Pontif cap. 12. But els where he saith that the Pope is not Peters successor iure diuine by any diuine right neither is it ex primâ— institutione Pontificatus quae in euangelio legitur of the first institution of that chiefe pastorship whereof wee read in the Gospel cap. 17. In any mans care I thinke these speeches wil make a contrarie sound 5 Bellarmine confesseth that the Church of Rome cannot erre personally yet denieth not but that the Pope may erre personally which is an absurd and a contradictorie speech seeing the Popes being at Rome is the cause as they say of the not erring of that Church and therefore he holdeth that the Church of Rome is sure no longer to be preserued from errour than the popes Apostolike Sea rema 〈…〉 there If the pope then be the cause of their not erring hee is much more free from error himselfe for how then is the Church free from personal error and not the Pope 6 Bellarm. in one place saith that the pope only succeedeth Peter properly Bishops succeede the Apostles non propriè not properly de Pontif. li. 4. 25. But in another place he writeth thus Episcopi proprie succedunt Apostolis Bishops properly succeede the Apostles li. 1. de Clericis ca. 13. propriè non propriè properly not properly to succeed I trow they be contradictorie speeches 7 Bellarm. confesseth that the mariage of Ministers is not forbidden by the worde of God and yet contrarie to his owne opinion he wresteth places of scripture against the marriage of Ministers as that 1. Timoth. 2. 3. No man that warreth entangleth him selfe c. lib. de Clericis 19. 8 Bellarmine saith that the care of children and houshold are a great impediment to the calling of a Minister ibid. 19. and forbidden vnder the name of secular affaires in that place to Timothie And yet elswhere he affirmeth that regimen politicum political gouernement is no hinderance to the Ecclesiasticall calling but that the same man may verie well be both an Ecclesiasticall and politicall Prince de Ro. Pontif lib. 5. cap. 10. ad obiect 5. If then the care charge of a whole citie or countrey may stand verie
P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will
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
immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation Rhemist Galath 6. sect 4. But the contrarie is proued out of scripture 2. Corinth 5. 7. We walke by faith and not by sight As the eie then is the instrument whereby wee behold thinges present so is faith the organon or instrument of the soule whereby we apprehend thinges absent and inuisible That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued through faith and that not of your selues for it is the gift of God and not of workes What else can be the meaning of this place but that we are saued by grace apprehended by faith So that grace is the efficient cause faith the instrumental And least that any man should say that faith saueth vs as other vertues wrought in vs by grace not by an apprehension of grace but as a meritorious cause as the Rhemistes affirme the Apostle addeth that faith is the gift of God and therefore meriteth not and he excludeth workes euen workes of grace ordained for vs to walke in from beeing any cause of Iustification before God And so faith also is excluded as it is an act or worke of the vnderstanding onely and hath place onely in the matter of saluation in respect of the apprehensiue facultie and power thereof Whereas the Apostle saith the gift of God is eternall life Rom. 6. 23. The Rhemists take vpon them to correct the Apostles wordes saying thus The sequele of speech required that as he said Death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is Rhemist Rom. 6. sect 8. What can be more contrarie to the Apostle then this Life euerlasting saith he is the gift of God Nay say they it is as properlie the stipend of righteousnes as damnation is the stipend of sinne but the Apostles declination from that sequele sheweth the contrarie Christes paines were of no account of their owne nature compared with his glory Rhemist Rom. 8. sect 5. A monsterous blasphemie and contrarie to scripture for if there were no comparison betweene Christes sufferinges and the glorie which he hath purchased for vs by them then his sufferinges were no satisfaction to Gods Iustice Wherefore his passion being the passion of the sonne of God was both a full satisfaction and a worthie desart of that glorie which hee hath obtained for vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs but there is no desert where there is not a proportion betweene the labour and the reward yet wee affirme not that Christ merited for him selfe for his owne glorification was due vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth cleane contrary that the afflictions of this time are not worthy of the glory which shall be reuealed ibid. They deny that the Iewes did receiue the trueth or substance of Christ in their sacramentes as we doe in ours or that they and wee do eate and drinke of the selfesame meate and drinke Rhemist 1. Corinth 10. sect 2. and yet the Apostle saith plainely That they did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke which followed them the rocke was Christ. ibid. Doth not the Apostle now say here that they did drinke the same spirituall drinke with vs for Christ was their spirituall drinke and so is he ours That where the Apostle sayth This is not to eate the Lords supper 1. Corinth 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue which were vsed in the primitiue Church Rhemist ibid. And yet it is most manifest by the circumstance of the place that S. Paul reprooueth them for the abuses in the Lords supper and therefore putteth them in minde of the institution of Christ verse 23. which had beene a matter impertinent if hee in so saying the Lords supper had not meant the Sacrament That the force and efficacie of common prayer dependeth not vppon the peoples vnderstanding hearing or knowledge and that the infant idiote and vnlearned man taketh no lesse fruite of diuine office than any other Rhemist 14. sect 10. And therefore it is not repugnant to saint Paul to pray in the latine that is an vnknowen tongue ibid. sect 15. Yet in trueth S. Paul flatly condemneth the vsing of an vnknowen tongue in publike prayers and thankesgiuing Hee that occupieth the roome of the vnlearned can not say Amen at thy giuing of thankes seeing hee knoweth not what thou saiest for thou verilie giuest thankes well but the other is not edified And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding that I might instruct others then ten thousand words in a strange tongue What could haue beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church That man hath a proper freedome and motion in his thoughtes doings and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely more free by grace Rhemist Iohn 8. sect 2. That the Gentiles doe beleeue by their free will Act. 13. 2. All this is flat opposite to scripture Which saith wee are not able to thinke a good thought of our selues 2. Corinth 3. 5. And that God worketh in vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. Concil Trident. sess 6. can 10. Rhemist Rom. 2. sect 4. yea they condemne it as hereticall to say that a man hath no iustice of his owne to be iustifyed by but the iustice onely of Christ Rhemist Philip. 3. sect 3. And yet S. Paul sayth thus in plaine termes That I might be found in him not hauing mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnes which is of God through faith Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse and cleaueth onely to the imputatiue iustice of Christ to bee iustified by though wee denie not an inherent righteousnesse in the faithfull but imperfect not a meanes of their iustification before God but the fruites thereof and is no other but that which we call Sanctification They doe set vp Idols or images to bee adored and attribute vnto them religious worship contrarie to the scripture Children keepe your selues
I say of this popish religion ifit agree not to the gospell Non est religio quia nonrecta It is no religion because it is not right But if they shall say vnto vs that their profession is agreeable to the worde of God not that which wee haue written but to the vnwritten word which are their traditions I will shape them an answere againe out of Bernardes wordes Qui vos audit inquit Christus me audit ac si diceret Iudicium meum inter obedientes contemnentes non de mea secreta traditione sed de vestra publica praedicatione pendebit He that heareth you saith Christ heareth me as if he should haue said I will iudge betweene obedient hearers and contemners not by my secrete tradition but by your publike preaching Epist. 77. How is it thē that our aduersaries doe flie from the writinges and preachinges of the Apostles to secret and vncertaine traditions which they imagine were giuen by Christ And here shall be an ende also of this part Heresies maintained and defended by papistes OVr purpose is here as in the rest to cleere and discharge both our selues and our cause of and from those foule and false accusations of heresie which our aduersaries doe blaspheme vs withal The Rhemistes most wickedly match Caluinistes and Anabaptistes together 1. Tim. 1. sect 4. they maliciously cal the sectes of protestantes the idolatrie of this time Rom. 1. sect 10. Whereas it is well knowen to all the world that we worship no images or Idols as they doe yea most wretchedlie they say we passe all heretikes that euer were Hebr. 13. sect 3. Bellarmine obiecteth 20. seueral heresies against vs Lib. 4. de notis eccles cap. 9. Wee wil then this doe first examine those pointes particularlie which they obiect for heresie and this being done we will afterward requite them with as many hereticall opinions as they haue inuented against vs but more iustlie and with a great deale more trueth The first heresie which the Iesuite obiecteth against vs is of the Simonions and heretikes called Eunomiani The Simonians held opinion that they were saued only by the grace of Simon their sectmaister whom they made their Christ and sauiour The Eunomiani taught that no sinnes could hurt them if they had faith Such also saith he are the heretikes of this time that would be iustified onely by faith We aunswere who seeth not with what impudencie these thinges are obiected against vs The Simonians said they were saued by the grace of Simon we by the grace of Christ is it all one with papistes to be saued by Simons grace and by the grace of Christ their heresie therefore was condemned not because they ascribed all to grace but in that blasphemously they set vp Simon to be their sauiour The Eunomians were such enemies to good workes as Augustine testifieth that they affirmed Quod nihil homini obesset quorumlibet perpetratio peccatorum That the committing of the most heynous sinnes could not hurt a man Heres 54. But God be thanked we are not enemies to good workes for we hold them to be necessarie and without them it is impossible to be saued for a liuely faith cannot be void of good workes yet by them we are not iustified before God neither in part nor in whole And if therefore they condemne vs as heretikes because we affirme iustification by faith onely let Augustine also go in the number of heretikes Nostra fides inquit iustos ab iniustis non operum sed ipsa fidei lege discernit cont 2. epist. Pelagian lib. 3. cap. 6. The righteous are discerned from the vnrighteous by the lawe of faith not of workes Abraham non merito sui tanquam ex operib sed Dei gratia fide iustificatus est Abraham was not iustified by any merite of his owne as by his workes but by the grace of God through faith lib. 2. exposition in Roman cap. 20. 21. Florinus the heretike affirmed that God was the author of sinne this heresie Bellarmine chargeth Caluine withall because he writeth thus that they which contemne the word of God Their owne wickednes is the cause thereof Sed in hanc prauitatem a Deo addicti sunt But they are adiudged or addicted vnto this wickednes by the appointment of God Ans. 1. Augustine reporteth not this to haue bene the heresie of Florinus but another that he should hold Deū malasnaturas creasse That God had created things euil by nature Haeres 66. 2. We affirme also with Caluin that men fal into sin not by Gods bare sufferance or permission onely but by the iust decree iudgmēt of God so the scripture saith that God hardened Pharao his heart Deus indurauit cor Pharaonis per iustū iudicium ipse Pharaoper liberum arbitrium God hardened Pharaos heart by his iust iudgment Pharao hardened it himselfe by his own free wil vnto euil de grat liber arbtr cap. 23. And in another place treating of those wordes of Dauid cōcerning Shemei the Lord hath bid him curse Dauid 2. Sam. 16. 10. he writeth thus Non iubendo dixit vbi obedientia laudaretur sed quod eius voluntatē proprio suo vitio malā in hoc peccatum iudicio suo iusto occulto inclinauit Not that God commaunded him to curse for then his obedience were to be commended but because God by his secret and iust iudgment did lead his inclined will being euil of it selfe vnto this sinne If Caluine now be counted an heretike for so saying let the scripture be blamed that teacheth him so to speake and let Augustine also take part with him Thirdly he obiecteth the heresie which is ascribed to Origen that Adam vtterly lost the image of God by his fal according to the which he was ereated So Caluine affirmeth saith he Per peccatum hominis obliteratā esse coelestem imaginem That by the sin of man the heauenly image was blotted out Ans. 1. Caluine saith not that the image of God was altogether lost perished in man but that it was corrupted onely depraued as S. Paul saith Berenewed in the spirit of your mindes Ephes. 4. 23. shewing that the very purest part of our nature was corrupted 2. Augustine goeth further then Caluine Natura tota fuit per liberum arbitrium vitiata Nature was wholly corrupted by mans free will tract in Iohan. 87. Homo non peccauit in parte aliqua sed tota qua conditus est natura deliquit Man offended not in any one part but in his whole nature wherein he was created he sinned Vitiato ergo libero arbitrio totus homo vitiatus est Free will being therfore corrupted man wholly or in euery part became corrupt Hypog lib. sen. articul 3. Fourthly Bellarmine obiecteth the heresie of the Pepuzianes who do permit women to be priestes So Luther teacheth saith he that a woman or a boy may as well absolue in the sacrament of penance as a Bishop or a priest And
Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprà haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free frō the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed Deū non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in
for they which are in darknes excluded from the presence of God do not onely sustaine the losse of that benefit but they must needs also be in paine sorow for as the Psalme pronoâ—ceth of other creatures If thou hidest thy face they are troubled Psal. 104 29. so is it also true of men that the hiding of Gods face the absence of his spirit bringeth sorrow trouble withal So our Sauiour saith They shalbe cast into vitter or exterior darkenes there shalbe weeping gnashing of teeth Math. 8. 12. darkenes then is accompanied with weeping and extreme horror It is called the vtter or exterior darkenesse because without the kingdome of heauen there is nothing but darkenes But if they will haue it so called in respect of hell it selfe as though some darknesse were Exterior or outward some interior or inward the darkenesse of Limbus patrum which they say is in the brimme of hell must be this exterior darknesse because hel the place of the damned is lower and more inward and that must be the Interior darkenesse Thus wee see howe easely their vanities are blowen away Distinct. 28. The Iesuite maketh two kindes of voluntarie worship that is properly called Cultus voluntarius Voluntarie worship Qui sine ratione suscipitur Which is taken in hand without any reason or grounde There is an other kinde of worship or seruice Qui exhibetur Deo per actus virtutum Which is performed vnto God by some act of vertue and this is not properly a voluntarie worship or Religion though it be not commaunded of this sort they say their pilgrimages are and such like Bellar. de sanct lib. 2. cap. 8. Contra. 1. Saint Paule forbiddeth all voluntarie worship Coloss. 2. 23. the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherfore al thinges brought into the worship of God without his commandement by the wil of man what reason or cause soeuer is pretended is but will-worship 2. The Apostle speaketh not of such a will-worship as is fondly enterprised without any cause as if a man should vowe not to sit downe at the table till he haue twise washed as the Iesuite putteth the example but euen of such worship as is commended by the Iesuite which is not rashly begunne but with aduise and performed by some vertuous act for the Apostle saith that euen will-worship hath a shew of wisedome it is not sine ratione but habet rationem sapientiae Againe there is submission and humblenesse of the minde and not sparing or not satisfying the flesh al these our aduersaries cannot denie to be vertuous actes for such are their fastinges and other workes of penance Wherefore euen such thinges do make but a will-worshippe The Iesuite then hath saide iust nothing Distinct. 29. Bellarmine graunteth that vowes may be made properly vnto Saintes as vnto God but with this distinction Wee do promise and make a vowe to God in signe of our thankefulnesse to him as vnto the author of all good thinges but vnto Saintes we vow to betoken our thankefulnesse vnto them as our mediators and intercessors by whose meanes wee doe receiue these good thinges of God Bellarm lib. 3. de sanct cap. 9. Contra. Thus they are not ashamed to rob God of his honour The scripture reacheth vs that vowes onelie are to bee made to God Esay 19. 21. In that day the Aegyptians shall knowe the Lorde and shall doe sacrifices and vowe vowes vnto God Heere vowes and sacrifices are ioyned together but sacrifices no manner of way are due to Saintes therefore neither vowes Againe the scripture maketh this a reason why we should vowe vnto God and pay our vowes For the Lord thy God will surely require it of thee Deut. 23. 21. But God onely is able to require and exact a vowe at our handes and to call vs to accounte for it Ergo wee must vowe onely vnto him Distinct. 30. Daies among Christians are partlie Equall partlie vnequall Vnequall they are by reason of the precept and determination of the Church and for the mysticall signification which they haue Equall they are Quoad essentialia festi In respect of the essentiall matters of an holy day As a man priuately by him selfe may vpon any day receiue the communion heare the word and keepe the memorie of Christes resurrection Bellarm. de câ—lt Sanctor lib. 1. cap. 10. Contra. The difference and distinction of daies for signification and in respect of more holinesse is meere Iudaicall as the Apostle testifieth This man esteemeth one day aboue another day another man counteth euery day alike Rom. 14. 5. Wherefore daies are all equall and alike vnto Christians not in respect onelie of those essentials for so were they also equal to the Iewes they might by them selues vppon any day if they would read the law remember Gods benefites and such like but they are equal in nature holines and goodnes so that difference of daies amonge Christians is rather for Christian order and pollicie sake for the people to meete together to heare the word and serue God then as setting apart some daies for greater holines in themselues Distinct. 31. Whereas wee obiect that place of the Gospell The poore ye haue alwaies but me ye shall not haue alwaies Math. 26. against the Reall and bodily presence of Christ in the Eucharist They answere by this distinction that Christ is not now present in bodie Uisibili corporali praesentia By his visible or corporall presence or Secundum humanam conuersationem After his conuersation or as he was conuersant amonge men but inuisiblie he may be present and after another maner Bellarm. de Eucharist lib. 1. cap. 14. resp ad loc 4. Contra. This distinction is thus by scripture ouerthrowen S. Peter saith The heauens must containe or receiue Christ till his comming againe Act. 3. 21. He cannot in his body be absent from heauen till that time therefore he can not any way be present in earth If they answeare as they doe that he may be in Heauen and in the Eucharist all at one time wee confute them by an other place of scripture Hee is not heere saith the Angell for he is risen Math. 28. 6. which had beene no good argument if the body of Christ were likely to be in two places at once Distinct. 32. Some thinges are properly attributed to the bodie of Christ in the Eucharist as whatsoeuer signifieth motion from place to place as the bodie of Christ may be said to be lifted vp and to be laid downe and such like but other mutations and chaunges as to wake hoate or colde to sower or be mouldie doe very improperly or not at all agree vnto the body of Christ Bellarm. de Eucharist lib. 1. cap. 3. Contra. We graunt in deede that Christes bodie is not now subiect to heate or colde nor any such thing and therefore wee denie that his bodie is present in the Eucharist because the Elements doe receiue these alterations Let them tell vs then when the breade mouldeth
yee saued through faith not of workes then it followeth ver 10. for wee are his workemanship created in Christ Iesus vnto good workes which God hath or deyned that wee should walke in Here the apostle excludeth euen workes of grace prepared and or dayned of God from being any cause of our iustification Distinct. 43. Some things doe iustifie Ex opere operantis by the worke of the doer Id est fide deuotione suscipientis That is by the sayth and deuotion of the recevuer so the sacramentes of the old law did iustifie Some things doe iustifie Ex opere operato by the very worke wrought as the Sacraments of the New Testament Bellarm. de effect sacr lib. 2. cap. 13. Contra. First there is one and the same efficacie substance and operation in generall of the Sacraments both of the olde and newe Testament For they did eate the same spirituall nieate and drinke the same spirituall drinke 1. Cor. 10. 2. 3. Secondly Yet neither of them do conferre grace or are causes of our iustification before God but are onely seales of the iustice or righteousnes that commeth by faith Rom. 4. 41. Yet wee graunt that in the Sacraments of the Gospell there is a more liuely resemblance and more full representation of spirituall things than there was in the other in which respect they are preferred before them Thirdly Wee are not iustified before God in part or in whole by any worke either operantis or ex operato of the doer or of the thing done But wee are iustified onely by faith all workes euen such as are wrought in vs by grace are excluded from being any cause of our iustification before God Ephes. 2. 10. 11. Fourthly And so farre is it off that any iustification can bee had ex opere operato by the worke wrought without respect to the faith of the doer that no such worke is at all acceptable to God much lesse able to iustifie for without faith it is impossible to please God Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head Distinct. 44. To extenuate eneruate the force efficacie of the death and passion of our Sauiour Christ as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world vnlesse other satisfactions as helpes were ioyned thereunto they haue forged and deuised impious and blasphemous distinctions of their owne First there is a kinde of satisfaction Pro amicitia restauranda for restoring vs to the friendship of God there is another Pro iustitiae restauranda for restoring of iustice lost and decayed in vs the first satisfaction is only wrought by the death of Christ the other must be wrought by vs Bellar. de poenitent lib. 4. cap. 1. Contra. Christ hath satisfied for vs in paying the raunsome for our sinnes and hath reconciled vs to God in imparting to vs of his righteousnes He hath made him to be sinne for vs which knew no sinne that wee should be made the righteousnes of God in him 2. Cor. 5. 21. therefore Christ hath by his death not onely redeemed vs and reconciled vs to the fauour of God but hath also clothed vs with his righteousnes who is made of God vnto vs our wisedom righteousnes sanctification redemption 1. Cor. 1. 30. Not onely our redemption but our righteousnes hec hath therefore satisfied the wrath of God in restoring his friendship and hath repaired iustice decaied in vs by his iustice and righteousnes Distinct. 45 There is a satisfaction pro â—câ—â—â—a for 〈…〉 another kinde pro poena for the punishment The first was 〈…〉 by Christ 〈…〉 the other is our satisfaction to bee 〈…〉 mine ibidem So there is duplex 〈…〉 〈◊〉 double or twofold remission of sins the first in baptisme both 〈…〉 poena from fault and punishment the second from the fault but wee our selues must satisfie for the punishment Bellarm. depoenitent lib. 4. cap. 14. Contra. If our sinnes be for giuen vs the punishment likewise together with the sinne is remoued for sinne causeth death and all other punishments It should not therfore stand with the iustice of God to lay punishment vpon men hauing forgiuen them their sinnes for this were to say that their sinnes are not truely forgiuen Christ hath set vs at peace with God by the bloud of his crosse Coloss. 1. 20. Ergo hee hath satisfied both for the offence and punishment For if God punish stil then were we not at perfite peace with him his anger yet abiding And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment the second but for the sinne the Apostle reasoneth cleane contrarie If while we were yet sinners and enimies Christ dyed for vs much more being iustified by his blood and reconciled by his death wee shalbe saued from wrath through him Ro. 5. 10. 11. Much more saith the Apostle if then in the first reconciliation to God we had remission of both being now reconciled wee shall much more Hence also it is manifest that Christ worketh all both before our reconciliation and after Distinct. 46. Men also may satisfie for the fault but ex congruo non ex condigno It is a satisfaction of congruitie not of condignitie Bellarm. li. 4. de poenitent cap. 1. Contra. There is no satisfaction wrought by man for his sinnes no not of congruitie First it is repugnant to the nature and propertie of satisfaction for that which is of congruitie is accepted of fauour but satisfaction is an exact compensation in respect of iustice by this God is iustly satisfied by the other hee is but enclined to fauour as they teach Secondly there is no satisfaction for sinne ex congruo for when we were enimies saith S. Paul wee were reconciled to God Rom. 5. 10. But nothing that enimies can do is acceptable vnto God therfore God cannot any waies no not ex congruo by our satisfaction be appeased before our reconciliation nor yet afterward for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ. Distinct. 47. Man can not satisfie God for the eternall punishment due vnto sinne but for the temporall he may Bellarm. lib. 4. de poenitent cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vs by his most precious bloud he hath not onely satisfied for our sinne but for our punishment both eternall and temporall due vnto sinne Heb. 10. 14. with one offring hath he made persite or as the Rhemistes read consummated for euer them that are sanctified If then he haue consummated vs by our redemption he hath satisfied for all for if any thing were left to be done by vs wee should not be consummated by him And as for the punishments and chastenings of this life S. Paul sheweth the ende of them not to make satisfaction but we are chastened of the Lord that we should not be condemned with the world 1. Corinth 11. 32. Distinct. 48. There is
much troubled about this question whether the Pope may be deposed for heresie Albert. Pighius holdeth that the Pope cannot be an heretike therefore not for any cause to be deposed Iohannes de Turre cremat is of opinion that the Pope for secrete heresie is actually deposed of God may be by the Church declared to be so deposed Others helde that the Pope neither for manifest nor secrete heresie either is actually or may be deposed Caietanus that the Pope for manifest heresie is not actually deposed but may be deposed by the Church There is a fifth opinion that the Pope being a manifest heretike doth cease of himself to be pope that he may be iudged by the Church yet they iudge not the Pope for he is now no Pope Iohan. Driedo Melchior Canus Bellarmine consenteth lib. 2. de Pontif. cap. 30. Concerning the popes temporal iurisdiction some of them teach that the pope by the worde of God hath full plenarie power in all matters both Ecclesiastical ciuill Augustin Triumphus Hostiensis Others that he hath not directly immediatly any temporal authoritie but only spiritual yet indirectly imediatly by reason of his spiritual power he hath chiefe authoritie also in temporal matters Sic Iohan. Driedo Iohan. de Turre cremat Pighius Caietanus Bellar. lib. 5. de Pontif. ca. 1. They are much busied about the Councel of the Iewes that condemned Christ whether it erred or not Some hold that the question was de facto non de iure not by what right Christ should be put to death but they consulted only of the fact to put him to death therefore in a matter of fact might erre Others think that they erred in their own mind affectioÌ„ toward Christ not in the sentence for Christ was worthie of death bearing our sinnes But Bellar. is of an opinioÌ„ by himself that the Councel did erre for they were priuileged only froÌ„ error before Christs coÌ„ming not afterward li. 2. de Concil ca. 8. Thus they wearie theÌ„selues in their owne foolish conceits Some think that generall Councels cannot erre though they haue not the Popes confirmation so the diuines of Paris Others hold the cleane coÌ„trarie that they may as Caietanus Turrecremat Bellar. li. 2. de concil c. 11. Some hold opinion that a general Councel is aboue the Pope Nichol. Cusanus Panormitanus Abulensis So also it was concluded in the Councels of Constance Basile The Canonists teach that the Pope by right is aboue the Church Councels but he may if he please submit himself to their iudgement giue them authoritie ouer him But others think that he hath such an absolute authoritie that he cannot submit himself to the sentence or censure of Councels though he would So Antoninus Iohan. de Turre cremat Caietanus Pigghius with others vnto this Bellarm. subscribeth the Popes waged champion to fight for his triple crowne Alphons de Castro is of opinion that heretikes are members of the Church Bellarm. bestoweth some labour to confute his opinion Thus one Papist maketh worke for another Bellarm. de Eccl. li. 3. ca. 4. Iohan. de Turre cremat requireth faith as necessarie to make a true member of the Church which is a true sound opinion but he is confuted by Bellarm. who holdeth faith in this case to be needlesse li. 3. de Eccl. ca. 10. Iohannes de Turre cremat saith it is against the Catholike faith to affirm that the faith of the Church did not only rest or was preserued in the virgin Marie in the passioÌ„ of Christ Bellar. thinketh that faith was preserued as well in the Apostles as in Marie that theirs failed no more than hers li. 3. de Eccles. ca. 17. And herein the Iesuite coÌ„meth nearest the truth The Apostles faith was not lost but greatly shaken at the death of Christ and they remained wauering doubtful til they were by Christ risen again confirmed Some affirme that the vow of continencie or single life is annexed to priesthod by the law of God Iohan. Maior Clictouaeus Others that it is not grounded vpon the diuine law but onely brought in by the constitution and decree of the Church and may be dispensed withall Tho. Aquinas Caietanus so thinketh also Bellarm. de clericis lib. 1. ca. 18. The Canonistes holde that the constitution of tithes euen in respect of the quantitie proportion of the tenth is established by the law of God therefore cannot be altered to any other quantitie Bellarm. calleth it an error of the Canonists confuteth it determining the matter thus that the paiment of tithes is De iure diuino quoad substantiam non quoad quantitatem is by the word warranted in respect of the substance or equitie not in regard of the precise quantitie de Clericis lib. 1. cap. 25. The Canonists hold that clergie men are exempt from the power of secular Princes not only in Ecclesiastical but in politike ciuill affaires by the law of God Others affirme that they are freede their persons their goods onely by humane constitution Franciscus Victoria Dominicus a Soto and Bellarm. de Clericis lib. 1. cap. 28. Scotus did hold that venial sinnes were remitted in the verie instant of the separation of the soule from the bodie but they were remitted per merita prâ—cedentia by vertue of the merites which went before in the life Tho. Aquinas held the contrarie that they were not remitted then but afterward in Purgatorie To this agreeth Bellarmine and the rest Bellar. libâ—â— de Purg. ca. 10. Some Papistes holde that the soules in Purgatorie are vncertaine of their saluation and though they shalbe saued yet they know it not Dyoâ—is Carthusianus Michael Baij but the general opinion of the Papists now is that they are certaine of their saluation Bellarm. de Purg. lib. 2. ca. 4. Some of them thinke that veniall sinnes by nature deserue eternall death that they are but venial of Gods mercie wherein they holde the truth for the stipend of all sin is death Rom. 6. 25. so Michael Baij Gerson Iohan Roffens But now the Iesuits generally hold the contrarie that venial sinnes are pardonable of their own nature Bellarm. ibid. Some are of opinion that prayers may be made for soules that are in Hell Bellarmine generally all that rable holde it onely to be lawfull to pray for soules in Purgatorie But the truth is the dead are not to be praied for at all Bellarm. de Purg. lib. 2. ca. 5. The papistes generally hold that the soules which neede no â—lensing in purgatorie do streight-waies go to heauen yet Bellarmine hath a trick by himself thinketh it not improbable that there should be another place not so ful of ioy as heauen is nor in paine equal to purgatorie li. 2. de Purg. ca. 7. But we acknowledge neither the one nor the other for Scripture no where maketh mention of moe places than heauen hell Th. Aquinas holdeth that the least
euer and euer glorifie her all nations of the earth 7 Domina mea in te speraui de inimicis meis libera medomina O my Ladie in thee do I put my trust deliuer me from mine enemies o Ladie 11 Misericordia illius nostrorum aufer at multitudinem peccatorum Her mercie take from vs the multitude of our sinnes 13 Vsquequo domina obliuisâ—eris me non liberas me in die tribulationis How loÌ„g dost thou forget meo Lady dost not deliuer me in the day of trouble 25 Ad te domina leuauâ— animam non praeualeant aduersum me laquei mortis ductrix mea esto ad patriam To thee o Ladie doe I life vp my soule let not the snares of death preuaile against me be thou my guide vnto my heauenlie countrie 26 Iudica me domina Iudge me o Ladie 31 In te domina sperdui non confundar in aeternum in manus tuas domina commendo spiritum meum In thee o Ladie doe I put my trust let me not be confounded for euer into thy handes o Lady I commend my spirite 91 Qui habitat in adâ—utorio matris dei in protectione ipsius commorabitur Who soe dwelleth in the helpe of the mother of God shall dwell in the shadow of her protection 110 Dominus dixit dominae nostrae Sede mater mea a dextris meis The Lord said to our Ladie Sit here my mother on my right hand 119 Miserationib tuis plena est terra The whole earth is full of thy mercies 127 Nisi domina aedificâ—uerit domum cordis nostri non permanebit aedificium eius Except our Ladie shall builde the house of our heart the building thereof shall not continue Exulta totum genus humanum quia talem dedit mediatricem Dominus Deus tuus Reioice o all mankind because the Lord thy God hath giuen vnto thee such a mediatrix Obenedicta in manib tuis reposita est nostra salus O thou blessed in thy handes is laid vp our saluation In nomine tuo omne genu flectatur coelestium c. In thy name let euerie knee bend in heauen in earth and hell Quemadmodum infans sine nutrice non potest viuere ita nec sine domina nostra posses habere salutem Like as the infant can not liue without a nurse so neither canst thou haue saluation without our Ladie Many such like blasphemies are contained in that Idolatrous and blasphemous psalter for what greater blasphemie can there be then to ascribe vnto a creature the titles and honor due proper vnto God onely As that she is our mediatrix taketh away our sins edifieth our heartes filleth al the earth with her mercies sitteth at the right hand of God that wee are to trust in her that she is to be glorified and all thinges to bowe the knee vnto her How farre are they nowe from making a God of their Ladie And thus they doe most presumptuously rob God of his honor who will not giue his glorie to another Great store of such like blasphemies are euery where to be founde in popish treatises my purpose is not to bring them al into the readers view it were too long a peece of worke and I thinke needelesse neither doe I in this booke promise or professe so much but my intendment is onely in euerie place to giue the Christian Reader a taste of the bitter and sower fruites of poperie By this blacke beadrol of blasphemies here rehearsed it is no hard matter to gesse of what spirite they are from whom they proceede and what manner of religion that is which is fraught with such stuffe No man saith S. Paul speaking by the spirit of God calleth Iesus execrable 1. Corinth 12. 3. If they therefore had the spirite of God as they boast they would not in such sort as they do with such vile termes depraue the holy scriptures nor so extenuate the precious death of Christ adding other helpes and supplies thereunto nor so defile that onely propitiatorie sacrifice which was once offered vpon the crosse by foisting an other in the place thereof namely that abominable Idoll of the masse which they most blasphemously affirme to be the proper acte of Christes priesthood yea more proper then the offring vp of him self vpoÌ„ the crosse Doe not these grieuous blasphemies now which they vtter rebound vpoÌ„ Christ and tend to his dishonor What then is this else but to call Iesus execrable Goe to then ye papistes I wil say vnto you as Augustine sometime requited Iulian the pelagian heretike Nunc ergo ne tui stomac hi follis indigesta maledictorum cruditate rumpatur in hunc euome si audes caluÌ„niosas tuas vanitates cont Iulian. lib. 2. Now therefore lest this filthie windbagge of thy stomacke should burst with the rawe vndigested humor of such wicked speech empty now thy stomacke vomite thy deceitful and peruerse vanities vpon him if thou dare Ifye will not cease thus to cast vp bewray your blasphemous thoughtes know yee that ye blaspheme not man but ye haue opened your mouth against Iesus himselfe And let this suffice for this part Popish assertions flat contrarie to scripture THe Rhemistes reprooue Caluine for affirming Christian mens children to be holy from their mothers wombe Annot. Rom. 5. sect 8. Whereas notwithstanding the Apostle himselfe calleth them holy 1. Corinth 7. vers 14. Not that they are not guiltie of originall sinne but because they are comprised in Gods couenant and haue right to be baptized Nothing done by concupiscence without the consent of wil can make a man guiltie before God neither can the motions of the fleshe in a iust man any whit defile the operations of the spirite but make them often more meritorious Rhemist Rom. 7. sect 9. flat opposite to S. Paul I doe not the good thing which I would but the euil which I would not that doe I Rom. 7. vers 9. And in the 17. verse Now then it is no more I that doe it but sinne that dwelleth in me Here S. Paul calleth the motions or desire of the flesh yea without consent of his wil euill and giueth it the name of sinne How then doth not that which is euill and sinfull make vs guiltie before God and defile the operations of the spirite Christians in their liues must seeke the streight way but in religion the auncient common way Rhemist Luk. 13. 3. A corrupt glosse contrarie to scripture for it is the streight way that leadeth to life whether in life or religion the broade common way leadeth to destruction Math. 7. 13. That Iohns baptisme had not any spiritual grace Rhemist Iohn 3. sect 2. But the scripture testifieth that it had remission of sinnes ioyned vnto it Mat. 3. 4. which is a spirituall grace That S. Paule was to be consecrated ordered and admitted by men Rhemist Act. 13. sect 4. S. Faule witnesseth of himselfe the contrary Paul an Apostle not of men neither by men but