matter of faith as other men do if in examination it happen to be an error yet shal it be none in the Pope but must be one in al men else For trial of this let any man read the 1. 2. chapt de sanct beat where he proueth it an error vpon whom soeuer shall thinke that the soules of the blessed doe not see God vntill the last day Bellar. de Sanctor beatit l. 1 c. 1. 2 This error is put vpon Iohn 22. Bellarmine confesseth as much Ioannem hunc reverâ sensisse animas non visuras Deum nisi post resurrectionem That Iohn 22. did verily beleeue Bell. de Rom. pont l. 4. c. 14. fol 549. c. 12. fol. 531. he saueth Pope Nicholas by the like that the soules see not God vntil the last day But this he thought saith he when he might so thinke without danger of heresie nulla enim adhuc praecesserat Ecclesiae definitio for there had no determinatioÌ„ of the church gone before Why The determinatioÌ„ of himselfe is the determination of the church aswel as you said before his telling of a thing to himselfe was the telling of it to the church And why excuseth he the Pope by the not determination of the Church When hee telleth vs himselfe De conc auth l. 2. c. 2 5. That neither generall counsels nor particular which otherwise are subiect to erre can erre if the Pope confirme them And yet see the man be telleth vs De Rom. pont l. 4. c. 14 f. 551 that Iohn need not to reuoke the error cum in errorem nullum incidisset for he fel into no error If hee fel into no error neither did they fal into any error on whoÌ„ Bellarmine laieth the same error nor must he cal it an error to say The soules of the righteous see not God vntil the last day seeing he himselfe saith that Iohn so held and yet held no error FroÌ„ absurd and grosse coÌ„clusions they fal to flat blasphemies Rom. 6.23 Rhem annot on that Text. Blasphemies ContradictioÌ„s The reward of sin is death but everlasting life is the gift of God saith S. Paul the Rhemists say in their annotations that The sequele of the speech required that as he said deathor damnation is the stipend of sin so life everlasting is the stipend of iustice so it is What indignity is this to the holy Ghost to crosse him so manifestly S. Paule maketh opposition betweene eternal life eternal death touching the cause of either The proper working cause of death is sin so saith the Apostie The reward wages or stipend of sin is death but everlasting life is what the stipende of good workes as the Rhemists say no but the free gift of God The Apostle might as easilie haue said so as they if it had bin so Annot 2. Cor. 5. vers 10. Wil Reinolds cont Whiâ—…k fol. 105â— Why did S. Paule invert and turne the sentence if as the one had deserued hel so the other had deserued heaven but only to exclude what the Rhemists bring in They iterate this in an other place where they say Heaven is as well the reward of good works as hell is the stipend of ill workes This is also seconded by one from Rhemes who saith that the Apostle Saint Paule laieth in indifferent ballance good works and euil maketh the one the cause of heauen as the other is the cause of hel But if it be so that good works be the cause purchase merit of eternall life as these men tell vs as trulie as euill works are the purchase and merit of hel what saie they to their owne note Rhem. Annot. Rom c 9. v. 11. 16. vpon another text where they tel vs that by the example of the two two twinns Iacoh Esaw it is euident that nether nations nor particular persons bee elected eternallie or called temporallie or preferred to Gods fauour before other by their owne merits but of theÌ„ two vvhere iustlie hee might haue reprobated both hee saued of mercie one What is this as S Paul said before eternal life is the gift of God excluding merits Yet they stand not alwaie to this last For they saie againe Man hath free will to make himselfe a vessell of saluation or damnation Rhem. Annot 2. Tim. 2. v. 21. though saluation be attributed to gods mercy principally the other to his iust iudgment Hâ—w hath man free wil to make himselfe a vessel of saluation or damnation wheÌ„ saluation is principallie of Gods mercie and the other of his iudgment Whie explaine they not that darke speech that wee maie vnderstand it Interpres eget interprete They neede more Interpreters then the text They told vs before that Gods meere mercie is seene in the elect and iustice in the reprobat And that they that are saued Annot. Rhem. Rom 9. v. 6.11 14. 16. must hold of gods eternal purpose mercy and election And this election and mercy dependeth on his owne purpose will determination that all are worthie of damnation before they bee first called to mercie Make good this doctrine which they haue last set downe and agreed vpon the former will proue blasphemous and deregatorie to the mâ—iestie of God That good workes are the cause of beauen as evill are the cause of hell Or that man hath free will to make himself a vessell of saluation or damnation I doubt not if the Rhemists be followed but that a man might take vp moe contradictions then those before which they haue heaped amongst their notes in that testament 2. Tim 2.25 God giueth repentance Where S. Paul writing to Tymothy willeth him to instruct with meeknesse those that resist or vvithstand the truth prouing if at anie time God will giue them repentance that they maie acknowledge the truth they note That conversion from sin and heresie is the gift of god and of his special grace Annot. vppon that place in the margent pag. 589. I might aske them first how this agreeth with their owne note one the other side of their owne leafe so oft mentioned before Man hath free wil to make him selfe a vessel of saluation or damnation But I wil leaue that now and demand of them howe it agreeth with this The grace of god woorketh not in man against his will nor forceth anie thing without his acceptation and consent Annot. 2. cor 6. v. 1. Annot. Ioh. 6. v. 44. Annot Luc. 14. v. 23. Conuersion from sin heresie is the gift of God For whosoeuer are lead by the spirit of God Rhem. Rom. 8. v 14. in marg Hee meaneth not that the children of god be violently compelled against their wills but that they bee sweetly dâ—awn moued or induced to doe good ex Aug. Ench c. 64. de verbis domin Serm. 43. c 7 deverb Apost ser 13. c. 11 1â— Acts â— and therfore it lieth in a mans will to
covenant and promise aside are not worthy of eternal life Gods mercy and promise is then his best stake howsoeuer sometimes he would pul it vp To make our workes truely and properly meritorious and fully worthy of euerlasting life What they say of good works Rhem. 2. Tim. 4 v 8. Ieam c. 2 v. 22. What they say of good works and more principal causes in the matter of iustification then faith to make them the cause of heauen as ill deeds are the cause of hel To say that we may trust vnto them that they are true righteousnesse and that they are able to abide the iudgment of God And yet to say that it is of his free mercie and liberality that either he promised any such reward to our works and that the works of themselues are his none of ours and that when he crowneth our works he crowneth his owne gifts that he rewardeth them aboue our desert and al this in respect of his free promise and graunt are the words of men that are disposed to play their parts on a stage and when they are out of their parts to imagin some God to come downe amongst them to keepe their credit with the people for their tenor and breefe of all their talke is we haue truely and properlie deserued heauen because of his free bountie mercie he first promised and then gaue it vs. Stapleton after much debating of this questiòn De vniuets iustif doct lib. 10 c. 7. fol. 361. God is to himself not not to vs. commeth in the end to this That debter whensoeuer we doe read in the ancient fathers that god is debter vnto vs in the great gift of eternal life It must be vnderstood as debter to himselfe and in respect of his owne promises and that hee is not debter vnto vs to himselfe not to vs for his own promises not for the worthines of vs or our woorks If this suffice them wee will stand to it God is iust saiâ— we in that he keepeth promise and doth not deceaue his of that reward Whitak cont Gul. Reynold fol. 58. which they hope for but the promise is free for freely he promised and freely hee giueth yet in that hee bound himself vnto vs by his free promise it was iust that he should performe the same not that wee haue iustly and worthilie deserued any part of that reward but because it is meete that God be alwaies faithfull in his words And so make him if debter to any theÌ„ to himselfe as Stapleton speaketh The Crowne is the reward which God hath promised to the worke not because the worke is vvorthie of it but because it pleased him so graciously and liberaly to bestowe such excellent rewards vpoÌ„ vs that haue deserued so little and so keep in with the promise and couenant and exact nothing of him because al are his as Bellarmine a voucheth Cui redderet coronam iustus iudex si noÌ„ donasset gratiaÌ„ misericors pater quomodo eslet ista corona iustitiae nisi pra cessisset gratia quae iustificat impium Augde gra lib. arb c. 6. â—nnot 2. Tim. 4. v. 8. And when he crowneth vs he crowneth his owne gifts not our workes giuing before what he repaieth after For how should hee repay as a iust iudge vnlesse he had first giuen as a merciful father how should this be a crowne of iustice if grace had not gon before which iustifieth the vngodly man as saie the Rhemists Of these notes and the rest in this whole booke following I would haue you that are seduced to demand of your teachers what they thinke praying them to reveiwe reexamine them and for your parts to marke how they answere defend their opinioÌ„s but see with your own eies trust not theirs Thinke that the verie debating of these questions vvhich they cannot chuse but handle hath drawen such confessioÌ„s from them settle your selues but once to compare their reasons First with the holie scripture then with the ancient fathers of the primitiue time and lastly by the protestant writers of this age in the Church of England and then iudge where the truth is you wil then sone perceiue I wil speake of one for all that noe man can more fully contradict Bellarmine then Bellarmine doth himselfe Nec enim poterit ab vilo Cicero quam Cicerohe vehemen ius resutari l 2. c. 9. fol. 148 Cicer pro domo sua post medium Staplet in the fortresse f. 5. b as Lactantius said of Tully If he or anie of them or al of them bee growen in your opinious great it is but the elemeÌ„ts of your sloth that wil not giue you leaue to looke on him Calamitas huius temporiss lan dem viri propagauit The miserie of this time wherin pusillanimity so much reigneth in your mindes hath gotten him the praise he hath and not the cause he handleth for looke into that and you vvill bee ashamed both of it and him Wee all iumpe in this As noe building standeth without a sure and substantial foundation so noe life no saluation is to be hoped for vvithout a right and true faith Let vs therfore look whom vve trust and what vve beleue Sireligio tollitur vulla nobis ratio cum coelo est Lactant l 3 〈◊〉 10. away religion fol. 224. Take and we haue noe societie with heauen Non hic nobis labor Invtilis ad pernitiem sed vtili ad salutem Aug ep 111. The Iewes could tel that the golden calfe which they worshiped was not God yet were they idolaters and the heathen did not thinke did not thinke that those thinges which they made with their hands to be Gods c. and yet were they grosse Idolaters A quibus si persuasionis eius rationem requiras nuilam possint reddere sed ad maio rum iudicia coÌ„fugiant quod alli sapientes fuerint illi pro bauerint illi scierint quid esset optimum seque ipsos seÌ„sibus spoliant ratione abdicant dum alienis erroribus jeredunt Lact 5. c. 20. the labour therof is not vnprofitable leading vs to destruction but profitable bringing to salvation Beleiue not them that woulde drawe you from knowledge Knowe that they abuse you that saie the scriptures are not for you to read and al to keepe you in ignorance because you shal not see what they say or doe Take you heed of them that teach you worshiping of Images praying to Saints that plead their pardons their purgatorie noe one sillable in Gods booke sounding anie waie to either of them I knowe they haue excuses that you doe it not to the image but to the thinge represented which excuse besides that it is the same that the Iewes and all Idolaters that vvere heathen could make for themselues it is a moÌ„strous vntruth in it selfe They know there be amongst them who haue written in defence of the vvorshiping of the imag of the Crosse and trinitie
frustrate or to followe the motion of god And this The father draweth vs and teacheth vs to come to his sonne and beleiue these high and hard mysteries not compelling or violently forcing any against their will or without any respect of their consent but by the sweet internall motions and perswasions of his grace and spirit hee vvholie maketh vs of our owne will and liking to consent to the same And in another place most plainlie The vehement perswasion that god vseth both externally by force of his word miracles and internally by his grace to bringe vs vnto him is called compelling not that he forceth any to come to him against their wils but that hee can alter and mollifie an hard hart make him willing that before would not How these notes agree al men maie see if conuersion from sin heresie bee the gifts of God and of his speciall grace and that hee wholie maketh vs of our owne will and liking to consent and that hee doth alter and mollifie an hard harte and maketh him willing that before woulde not I woulde knowe vvhat free wil man hath to vvish his own conuersion vvhich is a supernaturall thing before Gods grace and illumination come Can it concurre vvith a thing which is not A wil to wish our conversioÌ„ is not there before grace come nether heth it in man to frustrate the grace of God vvhen hee doth effectuallie call vs as appeareth by S Paul called in the Acts Againe if it he in mans power to frustrate or follow the motion of God how is conuersion from sinne and heresie the gift of God which they saie also So that as the two first notes do oppugne each other so doe the two last also ioining fairely with the doctrine of the Church of England in one maine point of controversie which is Free will To say that God altereth and mollifieth an hard hart maketh him willing that before would not is to say That God maketh vs then willing being otherwise by nature vnwilling Perkins Treatise of mans freewill and Gods free grace fol. 102. De gratia lib. arbit l. 6. c. 15. fol. 557. and so he regenerateth vs not against our wils but with our wils yet so as the willingnesse to be regenerate is not of vs but of God If they wil stand to their own notes they may subscribe to this of ours Bellar mine will come to vs himselfe rather theÌ„ we shall be alone in this question of our conversion and free will Conuersio homines addeum vt etiam quodlibet aliud opus pium quatenus opus à libero arbitrio est tantuÌ„ non tamen secluso auxilio generali quatenus pium à SOLA GRATIA est quatenus opus pium à libero arbitreo est gratiaÌ„ The conversion of man vnto God saith he as every other godly worke so farre forth as it is a worke is only of free wil not excluding Gods general helpe so farre forth as it is Godlie it is ONLIE of Grace and so farre forth as it is a Godlie vvorke The good that is in the worke is of grace it is of Free will and Grace together For the efficient cause of everie action of man as it is an action is from the will of man as it is free it is by the freedome of the vvill as it is Godlie it is by the good seede and sufficient helpe for that seed Further Grace only doth make that the action or deed of man be godly and supernatural which nature with al his strength can never reach vnto What is this but our assertion and the overthrow of himselfe and his fellows in this question We never denied a natural power in man simply to wil this or that but to wil that is good Petrus Baro super Ionam Thes 1. fo 326 ex Aug. we hold it a worke of grace only as Bellarmine here confesseth Liberè agere est humanae naturae it a cum ratione coniunctum vt ab ea non separetur liberè agendo malum eligere est corruptae naturae bonum vero eligere est gratiae saith a great protestant out of S. Augustine Freely to do a thing is of the natural power in man and so ioined to his reason that it cannot be separated from it in this free choice to chuse a thing that is naught is the corruptnesse of nature but to chuse the good is of grace Bellarmine in one place complaineth that Pighius De grat lib. arb l. 1 c. 3. f. 50. See the same in Rey. admonit ad lecto in li de Rom. Eccle Idolol q. 3 In very manie things Bellarmine is a protestant or at the least not a Papist Doctor Doue in his book of recusancy De iustific l. 5. cap. 7 fol 424. It is the safest way to trust to the alone mercy of God otherwise a great Catholike went away froÌ„ that side in some questioÌ„s because he addicted himselfe to read Calvins works and I doubt me when Bellarmine shal be called hence they wil say of him he was too nere a protestant For besides that before in the great question of Merite thus he writeth Propter incertitudâ—…eÌ„ propriae iustitiae periculum inauis gloriae tutissi mumest fiduciam totam in sola â—es miserisordia benignitate reponere In respect saith he of the incertainty of our own righteousnesse and for feare of vaine glory It is the safest way to place al our trust and hope in the alone goodnes and mercy of God He seeth wel the weaknes of his cause for which he striveth otherwise he would never haue come to the truth so freely howsoeuer in the expounding of his meaning in those words which are plaine enough and need no exposition he would faine marre them againel For he would yet haue vs beleeue that our workes are vera iustitia very righteousnesse and that they can abide the iudgement of God and may be relyed vpon which if it were so where is the defect which causeth theÌ„ to fly to his alone mercy God is not vniust if their works wil abide his trial let them claime their due of desert without mercy or fauor For to him that worketh is the reward not reakoned of grace but of duty saith S. Paule Rom. 4.4 De iustific l. 5. c. 16. fol. 463. 2. Tim 4.8 Againe discoursing against his ancient brother Durand touching that text of S. Paule which the iust iudge shal gine vnto me at that day he saith that to speake absolutely man caÌ„not exact or require any thing of God since all that we haue is his gift yet taking in as it were the wil of God and his promise in that he wil not exact our works of vs for nothing but vvil render a reward according to the proportion of the workes we may exact a reward of him and therefore saith he the works of the righteous remoto pacto velpromissione Ibid. fol 465. setting his
the text The Doctors that defeÌ„d theÌ„ The manner of handling them or quoting of places not to be found to vse any vaine and foolish shifts in answere such as any may perceaue to bee feeble weake to deliuer their mindes so doubtfully that an English man in the English tongue shal not vnderstand vvhat they meane to be so contrarie and opposite on to an other and many times each froÌ„ himselfe to dispute for that which they confesse is not so ancient nor so good as the contrary It is an olde saying a rich man need not bee a theife and a good cause at their handes cannot bee lost for lack of pleading only that which wanteth is the truth of the cause they haue bin fashioÌ„ing of it these many yeares euer anon there comme some experter masters than formerly vvith some fresher vernish but noe better prose some tast of this dealing I gaue the readers be-but a more larger euidence and veiw shal follow after in diuers of the points mentioned that all the vvorld shal see confesse that the popish religion at this day taught and professed by the verie confused handling of it is nothinge lesse then accient catholike and true which shal be so faithfully collected that they shal not be denied to be their owne and so plaine for vnderstanding Peruium cunctis iter Sence in Oct. art 2. that although you concâ—aue little or nothing of the questions theÌ„selues yet you shall perceaue the weaknesse of their side by the manner of laying downe their proofes and defences Tub. When I shal see that performed substaÌ„tially which you haue here promised confidently I wil surly stay my haÌ„d from subscribing my harte from consenting to anie such doctrine as shal stand vpon such proofes Rom. By the grace of God I wil not faile to shew it you you shal not take any thing vpon report you shall see and read their owne bookes and discourses themselues and since now you are the man vnto vvhose conscience I appeale for your consent to our side let me shew you the dutie of a reader in a case of controuersie betweene two noe otherwise then D. Harding in his Reioynder against B. Iuell touching them both doth lay it down to you and me and al men else To the reader The dutie of a reader Consider I require thee saith he what is thy duty Remember thou be not partiall towards either of our persons Let all affection be laide aside Let your conscience be the rule of both loue hatred Let neither hope nor feare haue place in your hart to win or loose by either of our fortunes yea if you can so conceaue let our bookes represent vnto thee not Iuell Harding but two men Iohn Thomas departed this worlde to noe man liuing knowen to haue liued And when you haue left of all affection touching our persons then study to discharge thy minde of all blind parciality towards both our doctrines abandoning all humane likings and carnall phantasies with a single eie simple hart behold imbrace what is good true only for loue of God and for the truthes sake Being thus desposed commend your selfe vnto God with praier beseeching him to lighten your vnderstanding by his holie spirit to lead you vnto the truth This done with an humble hart read both our Treatises and iudg yet this much I saie in case of necessitie not to all in generall but to certaine such as by other meanes will not bee induced to consider of the truth The reply is that which B. Iuell wrot against him for otherwise I acknowledge that both the REPLY and all other hereticall bookes by order of the Church without speciall licence bee vnlawfull to be read and are vtter he forbidden to bee read or kept vnder paine of excoÌ„municatioÌ„ Remember I saie the part of a iudge is to iudge as the Lawyers speake secundum allegata probata that is to saie as things be alleadged proued Beware everie thing is not proued for which authorities bee alleadged Nota bene neither is all made good which by probable arguments seemeth to be concluded Allegations must be true plaine simple neither weakned by taking awaie nor strengthened by putting to of wordes nor wrested from the sence they beare in the writer else they bewraie the feeblenesse of the cause for proofe whereof they be alleadged also the great vntruth of theÌ„ that for furtherance of their purpose abuseth them if they haue corrupted their witnesses or brought in false witnesses if they haue vntruly reported their Doctors shamfully falsified their sayings theÌ„ ought you to giue sentence against them then is their honestie stained then is their credit defaced and then is their challenge quiet dashed Thus farr D. Harding Mat. 27.24 And Pilate tooke water and washed his handes before the multitude saying I am innocent of the bloud of this iust man euen so cleare is M. Hardinge and his fellowes froÌ„ misreporting the Doctors or falsifying their sayings or in not committing any thing wherof they would seeme to be most free as anon shal appeare Tub. Me thinketh by these words of D. Harding by your request made before vnto me that both parties on both sides require nothing more then that al their readers should ponder waighe the allegations proofes both of the one side other and then iudge of the truth accordingly but I feare he meaneth nothing less because he saith that both the REPLY al other hereticall books by order of the church without speciall licence bee vnlawfull to bee read or kept By hereticall bookes hee meaneth the protestants writings which inference abridgeth the libertie of reading consequeÌ„tly of iudging by any indifferent way or meane to come to the knowledge of the truth For the heathen Poet could deliuer a good speech to that purpose by the very light of naturall discourse Qui statuit aliquid parte inauditâ alterâ Aequum licet statuerit haud aquus fuit Senec in Med Act. 2. He that not hearing either part ponounceth his decree Vnrighteous maÌ„ accounted is though right his sentence be Rom. I did includ so much in mine owne speech vnto you before but that perhaps you wil sooner approue of your owne obseruation then my collection And to tel you truly which you shal certainty find by conuersing more with theÌ„ they doe not suffer the common laitie amongst them to see or read or heare any thinge without speciall licence so much and such parcells as it shal please them But those that they knowe are so stiffe and obstinate that nothing will a waken their vnderstanding perhapps they will giue some small libertie of reading the better to colour their denial to others And this doe they not only touching the vse or reading either of the holy scriptures or of the protestants bookes Hard cont Iuell art 2. fol. 56. In
vs Notwithstanding this saith he it must not be dissembled that there are some diuines amongst whom is Bonauenture Caietane Dominicus Soto who affirme that Christ did not blesse by the wordes of Consecration therfore to blesse the bread and to consecrate the bread was two diuers things in the action of Christ so the chāge was not made by the blessing but after by the sacramentall wordes Which opinion saith he although it may probably be defended may seeme to be agreeable to the vse of the Church which nowe blesseth the bread by the signe of the Crosse before it vse the word of Consecration and may lesse trouble the order of the Evangelists who after the mention of blessing doe put the breaking distributing then in the fourth place the word of the sacrament it bringeth also some reuerence to the sacrament for if bread should bee broken by Christ after it were consecrate some small mites of the cōsecrated host might by likely hood haue fallen away These reasons saith he although they be waighty yet the safer opinion more agreeable to antiquitie and in euerie Church almost allowed which the Tridentine counsel doth in their catechisme follow is that whē Christ blessed he consecrated the things set before him That we ought so vnderstād that Christ blessed by saying This is my body 1. Hee tooke bread 2. Blessed it said 4. This is my body 3. He brake gaue Cicer. offic l. 2. although the Euāgelists by an inverted order of the speech or seting that after which should goe before doe put the distributing the breaking betweene the blessing and the forme of the sacrament which as it is very likly was done after the consecration or else euen as Christ did speake the words Facta omnia celeriter tanquam floscule decidunt This trecherie and deceipt cannot any lōger be hid it is apparent to all mē Neither is it any maruel that they who make of the Gospell as a thing made to bee handled as they thinke good should lose themselues in the labarinth of their owne druises as if reason had euen purposly forsaken them who of purpose forsake God the author therof For haue they these 1605. yeares been mounted on the stage of arrogancie out brauing a better cause then their owne and crying the Gospell the Gospell you Protestants heretiks both denie depraue it now doth D. Allen tell vs freely and vnconstrianedly that the Gospell will not serue their turnes as the Euangelists haue deliuered the order of the Lords supper What shall now become of Campians bragge Agedum pagella scripta superiores sumus ac sententia scripticontenditur Camp 2. ratio Goe to saith he we haue the better of it by the written word now we must debate the meaning No saith Allen the Gospel is not for vs And I say nether the writing nor the meaning of the writing is any for you And therfore Christo proprior ab hac lite remotior that age or antiquity which is nearest to Christ is farthest of from thē in this controuersy And for that one hand washeth an other they both wash the face often one foote strengthneth an other and they both stay the body so the testimonie of Cardinall Caietane in this case shall stay D Allen that hee be not vtterly ruinated because of his large graunt which they both haue yeelded in confirming the truth Caiet commēt super Tho p. 3 q. 75. art 1. Caietane in his Commentary on Thomas Aquinas vpō this question whether in the sacrament there be the body of Christace cording to the truth of it saith that touching that present demaund the rest following for the more manifest cleare vnd erstanding of the difficulties in them it is to be considered that touching the being of the body of Christ in the sacrament of the Eucharist there is nothinge writtē in the holy scripture but the words of our sauiour This is my body and those words must be true And because saith he the words of the scripture are expounded two waies ether properly or figuratiuely Vel propriè vel metaphoricè the first error about those wordes is of them that did interpret them figuratiuely which both the M. of the sentences Thomas doe proue in this article Ft consistit vis reprobationis in hoc the strēgth of the reproofe resteth in this that the words of the Gospell are vnderstood of the Church properly I say of the Church beecause there is not any constraint in the Golpell to cause vs to take them properly ex subiunctis siquidem verbis There is nothinge in the Gospell to cōstraine vs to take these wordes properly without a figure De lapsis ser 5. Cont. haeres l. 3. c. 11. fol. 237 Parisijs anno 1545. Allen vt ante l. 1. c. 16 Reciteth 4. seuerall opiniōs amōgst them touching the words of consecreation The iudgment of that Pope is refused who determined transubstantiation for thē for truly by the words following which shal be giuen for you in remission of sinnes it cannot bee concluded euidently that the former wordes This is my body are to be vnderstood properly So here be two cardinals Allen Catetaine who say that not the Gospel but the Church maketh for them Is there a Church where the Gospel is not Non iungitur Ecclesia qui ab Evangelio separatur he is not ioyned to the Church saith S. Cypriam who is separated from the Gospell S. Ireneus saith Columna firmametum ecclesie est Evāgelium spiritus vitae The Pillar and stability of the Church is the Gospel and the spirit of life But the truth is there is on their side in this question neither the Church nor the gospel nor any antiquitie at all To proceede with D. Allen in the other Chapter specified before by me wherein he laboureth to proue that the words of Christ This is my body are the words of Consecration he is further willing to let vs knowe what differences there hath bin amongst their schoole diuines who euer haue bin the vpholders of popery about the words of Consecratiō which they should be The first opinion is of Innocentius the third who called the great councel of Lateran and decreed Transubstantiatiō who said that Christ did consecrate by his divine power when he blessed and vsed therein the power of his might doing that without forme of words which we cannot do without a prescript order so that after he had consecrated he deliuered to vs these words This is my body by which words the Church should euer after consecrate This opinion of the Pope is reproved by Thomas Aquinas as beeing directly against the words of the scripture and by Allen as being vntrue The second opinion is of some who thought that Christ when hee blessed did consecrate 2. but with other words thā those where with he taught vs to consecrate But