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
to amend what is amisse to restore what is decayed to supplie what is wanting and to redresse what is out of order and so to seeke chiefly to aduance Gods glorie Thus shall we haue peace at home peace abroad our dissensions shall slacke within and by our peace our strength and courage shall increase against our enemies without We shal runne vpon them as one man ten shall chase an hundred and an hundred a thousand Thus the Gospell by Gods grace shall still florish in this land superstition shall decrease and weare away and poperie shall bee weeded and rooted out which God grant for his welbeloued and onely begotten Sonnes sake Iesus Christ our Lord to whom bee praise for euer Amen The first Piller of Poperie consisting of intemperate rayling with shamefull slaunders and vntruthes WHat our purpose is in this treatise following we haue alreadie partly declared in the preface that our intent is not in this enterprise so much to charge our aduersaries with such matter as may be iustly obiected against them as to discharge our selues of such vniust crimes as they doe burthen vs withall not to accuse but to excuse not to fight but to fense not to dare them with our dartes but to arme our selues against their venemous arrowes which they shoot at vs. Wheras therefore they euerie where almost in their bookes and pamphlets doe lay sore vnto our charge that wee are raylers reuilers lyers blasphemers heretikes cauillers sophisters deuided into many sectes schismes disagreeing amongst our selues our best and saâ—est way to free and deliuer both vs and our cause from these so vniust vntrue and vncharitable accusations is to returne them vpon them selues to whom they do more properlie belong and to cloth them with their owne liuerie which wil sit more comely without pleate or wrinkle vpon their backe First of al therefore according to that order which we haue set downe we wil trie and examine the modesty sobriety and teÌ„pâ—rance of their spirite wherewith they are enflamed against vs. First of their reuiling bitter speech then of their malicious slaunders against vs our cause thirdly of their for geries fourthly of the manifold vntruthes which in plaine english are no better then lies which they are not ashamed in heapes to vtter First then concerning their contumelious and reprochfull speeches and their adders tongues which they smite and sting vs withall I would we might say vnto them as Agustine sometime did vnto Vincentius a yong malapart springal that vnseemely taunted that reuerend father in his writinges Si quid inter disputandum saith Augustine quod ad meam contumeliam redundat expressit non eum conuitiantis voluntate crediderim seâ— diâ—ersa sentientis necessitate fecisse vbi enim hominis erga me animus ignotus est et incertus melius arbitror meliora sentire quam inexplorata culpare If any thing fall out in disputation which may redound vnto my reproch I thinke that he did it not so much with a minde to reuile me as being enforced by diuersitie of opinion for where a â—â—ns minde is vnto me vncertaine and vnknowen I hould it better to thinke the best then to blame what I knowe not So if our aduersaries were carried away onely in the heate of their cause and with a blinde zeale of superstition when they spit such venemous wordes at vs and had not an especiall purpose as we haue but too much experience in so doing to maligne the trueth and disgrace the professors thereof wee should be able better to brooke their speeches and to beare their outrages then now knowing the contrarie wee either can or will This then is that that sometimes thrusteth vs forward when wee see not so much our persons to be striken and gaulled with their tongues as the trueth to be wounded through our sides to speake home vnto them and to tel them their owne not reuiling but reproouing not taunting but telling them their fault and follie Cresconius an Archdonatist doeth roundly take vp Augustine because he vsed these words against them Sicut nonpotest Satanas Satanam excludere c. As Sathan saith he can not driue out Sathan so the error of the Manichees cannot ouerthrowe the errour of the Donatists Augustine aunswereth very wel Quasi inquit Petilianum Satanâ— comparauerim ac non errorem potius Apostolicaenim mansuetudo cum quibus modestè agipraecepit eos ipsos docet a diabolo captiuatos nec tamen quam commendauit amisit lenitatem quiaeam quam docebat tacâ—re noluit veritatem As though saith he I compared Petilian himselfe to Sathan and not his errour rather for so the Apostle doth say that euen they whom notwithstanding he wisheth to be gentlie delt withal were captiued and snared of the Deuill neither did he in so saying offend against that lenitie which he commendeth while he vttereth the truth which was not to be concealed Thus Augustine defendeth himselfe by S. Paules example sheweth though it be not lawful to speake euil or to reuile yet freely to opeÌ„ our mouthes and to crie out against the enemies of the truth it is not forbidden Bernard a later writer one of their Catholike Doctors vsed the like libertie of speech in his dayes and thought he offended not As inueying against the Cleargie of his time he saith Ministri sunt Christi et seruiunt Antichristo They are the Ministers of Christ and yet serue Antichrist yea of the Bishops themselues and the chiefe of the Cleargie hee doubteth not to say hauing first rehearsed those wordes of Christ to his Apostles Haue I not chosen you twelue and one of you is a Deuil Sic facit Iesus hodie eligens sibi multos diabolos episcopos Euen so doeth Iesus saith hee nowe a daies choosing many Deuils to be Bishops He stayeth not here but climeth vp euen vnto the popes chaire Tristes vidimus tristes eloquimur honorem ecclesiae Honorij tempore non minìmè laesum Wee haue seene it with griefe and we speake it with griefe that in pope Honorius time the honor of the Church was not a litle endamaged And in an other place finding fault with the Cardinals of Rome that they had fetcht Eugenius out of his cloyster and of an Abbot made him a Pope he taunteth them in these wordes Ascendit Iericho incidit in latrones He is gone vp from Ierusalem to Iericho he is fallen among theeues thus comparing Rome to Iericho and the Cardinals to theeues If Bernard then a Doctor of their owne could assume vnto himselfe such liberty of speech as to terme euill Ministers the seruaunts of Antichrist Bishops deuils Cardinals theeues in hatred detestation of the corruptions of those times I thinke we may be excused if for loue and zeale of the trueth wee deale plainely manie times with our aduersaries and doe not slatter them a whit though I thinke few or none of vs haue vsed like freenes of speech as
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
as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may
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
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
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