they are able to worke myracles and giue health and for that cause they worship them to the end they might obtaine some such benefit at their hands and their simplicity is so great that they worship with greater deuotion faire Images then foule new then old those that are adorned with gold and purple then those that are naked and bare yea they make vowes and binde themselues to goe a pilgrimage now to this now to that Church in regard of certaine Images supposing that greater vertues doe shine forth in one then another 24. Thus doth this learned man together with the two former describe the miserable Idolatry of the Church of Rome which is committed by the worshipping of Images They were all three Romanists and no doubt but would speake of their owne fauourites as fauourably as they could and therefore we may well imagine that their impiety was farre more grosse when it wrested out of their owne mouthes this plaine confession But if a Protestant should speake hee would tell another tale and make them march in equipage with the Pagans in Idolatry as Cassander after a sort confesseth and that not without great reason For first the Paynims when they bowed to stockes stones pretended that they worshipped not the Images but them after whose likenesse they were figured as testifie Lactantius Augustine Chrysostome and Seneca Now the Romanists doe vse the very same excuse to cloke their Idolatry that they worship not the Images properly but God Christ Angels Saints in them and at them Secondly the Paynims Idols are described in the 115. Psalme To haue eyes and not to see eares and not to heare â—oses and not to smell c. And finally to haue no breath in their nostrils but the Romish Images are in euery respect like vnto them let them shew that their Images can heare see speake smell and goe better then theirs and then we will not say their Idols to be like to theirs 25. Peraduenture they will instance in the Roode of Winchester which in the yeare of our Lord 1475. at a solemne Councill there holden about the marriage of Priests spake in the behalfe of Dunstane against the poore Priests or in the Image of our Lady that bade Saint Bernard good morrow when he came into the Church as it is reported or in that Image of Saint Nicholas at Chester which vsed to mooue the hand to blesse the people or in that Image of our Lady neere to the Abby of Ramsey which vsed to sweat when it was offered vnto and happy was he that could get any of that sweet sweat into his handkercheife for it was of soueraigne vse for many purposes and cures But that they begunne to be halfe ashamed of such fables especially seeing Polidore Virgil a man not meanely affected towards their Religion censured the first to be a Legerdemaine of Dunstane to worke his purpose and reported that diuers others vsed to doe the same at that day And S. Bernard in a iesting answere discouered the second when he answered that it was against the Canons for her Ladyship to speake in the Church being a woman And the Bishop of Chester discredited the third when he manifested in the open Market place that the Image was made with such a deuice that at the pulling of a certaine string the hand would mooue vp and downe And the last euery olde man and woman in the Countrie could tell to bee but a iuggling tricke of a crafty Priest first anoynting the Image without and then heating it within for it was hollow with a chafingdish of coales from whence grew out that soueraigne and excellent sweat 26. Thirdly the Paynim plants a tree and after cuts it downe and with one part thereof hee warmes himselfe with another part he rosts his meate and of the third hee makes himselfe a God as the Prophet Esay saith and when he hath done he censeth that Image and lighteth Tapers before iâ— and falls downe and worships it They of the Romish Church doe the very same by their Images in euery respect Fourâ—hly the Paynims say that Images were Elements or Letters to know God by and they vsed Images and other ceremonies to procure the presence of Angels and celestiall powers the Romanists say and doe the same they say that Images are Lay-mens Bookes and that their worship of them doth procure the fauour of those heauenly things whose representations they beare Lastly Paynims put their trust and affiance in their Idols so doe the Romanists in their Images as appeareth by the consecration of them and their Prayers vnto them thus they consecrate the Image of the blessed Virgin Sanctifica Deus hanc formulam c. O God sanctifie this forme of the blessed Virgin that it may minister the succour of wholesome helpe to thy faithfull people that hurtfull thunder and lightnings may be speedily auoyded inundations of waters commotion of warre c. may be suppressed Againe thus they consecrate the Image of Saint Iohn the Euangelist Grant that all which behold this Image with deuotion and make their prayers before it may be heard for what necessity soeuer they pray let this Image be a holy expulsion of deuils an aduocation of Angels a protection of the faithfull c. Why should not affiance bee placed in these Images that are thus qualified But beare their prayers To the Image of Veronica they pray thus Haile holy face imprinted on a clont Purge vs from all sinne within and without And ioyne vs in the fellowship of the blessed rout Bring vs to that Country O holy Picture Where we may see the face of Christ which is most pure Be vnto vs a safe helpe a sweet refreshing And comfort vs euermore with thy blessing That no force of enemie may vs annoy But that we may eternall rest enioy Before the famous Image of the Lady of Lauretto men and women of all sorts fall downe and pray when they are in any danger or extremity to her they go a pilgrimage and assoone as they come neere to the Towne of Lauretto and behold the place where the Image is they fall downe and worship and so they doe againe at the Temple dore and after in the Temple they humble themselues in a most seruile and base manner by all which it is euident that they affie and trust in the Image as that Falkoner did who being vpon the gallows ready to be hanged for suspition of conuaying away his Masters Hawke by onely conceiuing a prayer in his heart vnto this Ladie of Lauretto the Hawke came gingling in the ayre and light vpon the gallowes and so the poore man escaped the halter He that will reade the fiue Bookes of Turselline the Iesuite concerning this Lady shall easily perceiue that she is made a Goddesse amongst them and worshipped with the very same worship which is due vnto God And thus it is as cleare as the Sun both by their
shew also how good workes to wit almse-deedes pilgrimages workes of supererogation vowed chastity voluntary pouerty Monkish obedience which they esteeme the chiefest good workes are made Idols in that they repose the confidence of their heart and the hope of saluation in them through the power of meriting which they ascribe vnto them as also how they turne their Sacraments into Idols by teaching that they conferre grace Ex opere operato by the very worke done and that effectiuely actiuely and immediatly they produce in the heart the grace of regeneration and iustification which is the proper and immediate worke of the Godhead but I passe ouer these many other things because they admit in shew some probable exception though no sound confutation and I insist in those things onely in which euery Ideot and almost Infant may discerne most grosse and palpable Idolatry And those are these fiue in number the bread in the Sacrament Images Reliques Angels and Saints departed And lastly the Crosse and Crucifix of which in order 14. The blessed Sacrament of the body and bloud of our Lord Iesus Christ ordayned for a perpetuall remembrance of his death and passion and for the strengthning and nourishing of the soules of the faithfull to eternall life is transhaped by them into a most horrible Idoll For this they teach and practise that that very thing which to all the senses is but bread being but lately moulded and knead by the Baker is to be worshipped and adored with diuine worship because forsooth after consecration it is the true and naturall body of Christ And therefore at the Priests eleuation of the hoast they all fall downe vpon their knees and worship it with great deuotion and expect from it forgiuenesse of their sinnes and all manner of earthly and temporall blessings and whosoeuer refuseth to doe this is an Heretike 15. Their Apologie is that there is a reall and naturall presence of Christs body and bloud in the Sacrament and therefore not the bread but the body of Christ into which the bread is transubstantiate is worshipped of them and so they thinke to free themselues To which I answere that if that were certaine then their defence was iust and their practice godly and we in calling them Idolaters for this cause should bee slanderers of the truth but seeing the contrary is rather certaine to wit that Christ is not corporally in the Sacrament but in heauen and that the bread remayneth still true bread both for matter and forme after consecration they cannot be excused from notorious Idolatry in worshipping a piece of Bakers bread in stead of Christ the eternall Sonne of God for to the outward senses it beareth the shape taste figure and colour of bread This is certaine and to the vnderstanding in reason it is bread because accidents cannot be without a substance this is as certaine and to faith it is bread because the Word which is the foundation of saith so calleth it after the words of consecration neither is there any Scripture to auouch the contrary saue that which may well receiue our interpretation as well yea better then theirs as the best learned amongst them confesse for Bellarmine confesseth that it may iustly bee doubted whether the Text this is my body be cleare inough to enforce transubstantiation And Scotus and Cameracensis thinke our opinion more agreeable to the words of institution and thus they haue against them sense and reason and faith and for them onely a doubtfull Exposition of two or three places of Scripture and therefore three to one but they are guilty of Idolatry 16. Besides graunt that there is a reall transubstantiation of the bread and wine into the body and blood of Christ yet the accidents of bread and wine remaine vnchanged and the forme and shape Now howsoeuer the learned may here distinguish their worship from the outward accidents to the inward substance yet the common people are not able so to doe but worship confusedly the outward accidents together with Christ contayned vnder them and so in that respect are Idolaters also for accidents be creatures as well as substances Yea and Bellarmine also doth allow them so to dâ—e for thus he writeth Diuine worship doth appertaine to the Symboles and signes of bread and wine so farre forth as they are apprehended as being vnited to Christ whom they containe Euen as they that worshipped Christ vpon earth being clothed did not worship him alone but after a sort his garments also Here is a braue straine of Diuinity they worshipped Christ in his clothes therfore they worshipped Christs clothes So Christ is worshipped vnder the formes of bread and wine therefore the formes of bread and wine must be worshipped This is like the Asse which bore vpon his backe the Image of Isis and when men fell downe before the Image he thought they worshipped him but hee was corrected with a cudgell for his sawcinesse and so are they worthy for their folly that cannot distinguish betwixt a man and his garments Christ and the signes of Christ but promiscuously confound the worship of the one with the other Rather therefore may we thus conclude they which worshipped Christ on earth did not worship his garments that he wore therefore they which will worship Christ in the Sacrament must not worship the outward Elements and so it will follow that as it had beene Idolatry in any to worship the garments of Christ so it is in the Romanists to worship the accidents of bread and wine 17. Lastly let it be supposed that there is such a reall presence of Christ in the Sacrament yet according to the doctrine of the Church of Rome no man can be certaine when it is because it depends vpon the intention of the Priest for thus they teach if the Priest should say the words of consecration without intention to consecrate the bread and wine he should effect nothing or if hee intend to consecrate but one hoast and there chance to be two or more then nothing is consecrated at all and so the intention of the Priest being vncertaine to the people there must needes be an vncertaine adoration and the Priest oftentimes intending nothing lesse then the matter it selfe which hee hath in hand there must needes be certaine and vndoubted Idolatry for if the bread and wine be not effectually consecrated as they are not without the Priests intention then Christ is not really present and so nothing is worshipped but the bare bread for remedy hereof they haue deuised two poore shifts one that the people must adore vpon a condition to wit if the due forme in consecrating bee obserued the other that an actuall intention is not necessarily required but onely a vertuall that is when an actuall intention to consecrate is not present at the very time of consecration by reason of some vagation of the minde yet it was present a little before the operation is in vertue
doctrine and practice that the Church of Rome by worshipping of Images is guilty of heathenish and abominable Idolatry 27. Concerning the Reliques of our Sauiour Christ and the Saints whereof their Church hath infinite numbers there is no lesse Idolatry committed to them then was before vnto Images For first some of them confesse that Reliquiae eodem modo atque imagines sunt adorandae Reliques are to bee worshipped after the same manner as Images And therefore if there be Idolatrie in the one it must also be needs in the other for whether the worship be not to be restrained to the Image and Relique but to be referred to the things whereof they are representations and parts as the forenamed Iesuite thinkes with some other or whether it is to be confined to the matter of the Relique and forme of the Image without further relation as Bonauenture Aquinas yea and Bellarmine himselfe with many other seeme to auerre yet it is Idolatry both waies because in both religious worship is giuen to the Creatures in the one simply in the other respectiuely which indeed some what qualifieth the heate of the disease but doth not at all cure the roote of it 28. Secondly others are of opinion that there is greater cause of worshipping Reliques then Images for say they a man cannot worship an Image but his thoughts must needs be caried vp to the contemplation of him whose Image it is but reliquia solùm adorantur ratione contactus quo sunt quodammodo sanctificatae consecratae Reliques are to be worshipped onely in respect of their touching of Christ or the Saints by which they are after a sort sanctified and consecrated and therefore they may be worshipped simply by themselues by reason of that sanctification without Christ or the Saint of whom they are said to be sanctified Here the former qualification for Images is taken away from Reliques and therefore the Idolatry is more grosse yea in regard of this contaction some of them are not ashamed to say that the very wormes of the bodies of the dead are to be worshipped with a right intention and with a sincere faith Thirdly not to stand vpon priuate opinions the determination of their representatiue Church the Councill of Trent doth proue the worshipping of Reliques to be Idolatry for it doth not onely condemne those which refuse to giue worship and honour to them in any respect but euen those also which opis impetrandae causa To obtaine helpe by them doenot honour them Now hence thus I reason to put our trust and confidence in any creature is Idolatry but to seeke for helpe at the Reliques of Saints is to repose trust and confidence in creatures therefore by necessary consequence the worship of Reliques is Idolatry because thereby they seeke for helpe and so the Church of Rome is by the sentence of their owne Councill guilty of this foule sinne and this Councill of theirs is guilty before God and man of protecting maintaining and authorizing the same a farre greater guilt then the former by how much according to the rules of Law the Author of a sinne is euer more guilty then the Actor 21. Fourthly their practice doth make this more euident for as Cassander ingeniously confesseth In these last times too much is attributed to the Reliques and memories of Saints in so much as the better sort of men and those that were most zealous haue placed the summe and substance as it were of Religion in searching out such Reliques adorning them with gold and Iewels and building temples and memorials for them and the worser and wickeder sort haue reposed false confidence in the foolish and superfluous worshipping of them Here we sâ—e the practice both of the better and the worser sort of people that is indeed of all for the most part in the worship of Reliques the one esteeming it the chiefest part of Religion and piety and the other relying wholly vpon it as the onely meanes for the purging away their sinnes and so an occasion to harten them in the same because they thinke as long as they performe this dutie they may sinne freely If any man say that the ignorance and misdoings of some is not to bee imputed as an errour to the Church I answer that it is not some but all generally for the most part that are thus affected and therefore Cassander condemnes both good and bad as guilty of this crime But graunt that many are otherwise minded yet for all that it cannot be denied but the greater part are in this ranke and that is inough to proue their Church Idolatrous because according to the Logicall axiome euery denomination is to be taken from the greater part neither is it a personall errour but a dogmaticall position deriued from the grounds of their Religion as from the Councill of Trent which alloweth to worship them Opis impetrandae causa for to obta ne helpe of them and from the rest of their great Diuines Some of whom would haue them to bee worshipped with the same worship with Images some with a greater reuerence then Images ob contactum and they that mince it finest with a religious reuerence which they call adoration and veneration in all which is that in a sort either openly or couertly allowed by their doctrine which is practised by their people 30. But let vs search a little further into their practice The custome of the Church of Rome is to take the bodies ashes or bones of Saints out of their graues and to adorne them with gold and siluer silke veluet and such like and to carry them about in publike processions and supplications and to shew them to the people to be touched kissed gazed vpon and adored as a singular and meritorious seruice to God is not this Idolatry They teach that God doth tye his grace and vertue to those Reliques whereof they are partakers that adore them with due reuerence and offer precious gifts vnto them yea they promise vnto such many indulgences and Pardons for sinnes Is not this Idolatry Againe they teach that their prayers are better and more effectuall and acceptable vnto God if they bee made before the Reliques of Saints and therefore their practice is in times of necessity to goe a pilgrimage to such places where the most famous Reliques are because they are perswaded that their prayers shall bee there soonest heard of God yea they make men beleeue that the Eucharist hath a great deale of holinesse added vnto it if Reliques of Saints bee included within the Altar Is not this Idolatry They light vp candles and set vp before them Tapers which S. Ierome calleth Idolatriae insignia the Ensignes of Idolatry and cause them to burne euen at noone day and that as they say in resemblance of the golden candlesticke which alwayes burnt before the Arke Exod. 2. 5. but indeede rather in imitation of the heathen who vsed to burne Tapers
very shallow reasons as any may discerne that will but read him To omit I say all this by that which hath beene sayd it is most cleere that vnder the doctrine and practice of Inuocation of Saints in the Church of Rome lyeth lurking most abominable Idolatry 76. The last principall branch of Idolatry maintayned and practised in the Church of Rome is the adoration and worshipping of the Crosse Now by the Crosse they vnderstand eyther the true Crosse of Christ together with any part or portion thereof or the picture or image of that Crosse whether it bee materiall and permanent or transeunt and formall onely Of both which this is the doctrine of the Church of Rome that not onely that Crosse whereon Christ dyed but euery picture and representation of it whether grauen or payntedâ— or expressed in the ayre with the hand and fingers is to be kissed and adored This is the position of Vasques the Iesuite and hee saith that it is the doctrine and faith of the Romane Church And the same is auouched by Bellarmine and confirmed by many arguments weake ones God wot in three whole Chapters wherein hee laboureth to prooue first that the Crosse it selfe secondly that the Image of the Crosse and thirdly that the signe of the Crosse are all to be worshipped and with what kind of worship Aquinas resolues vs in that point wheÌ„ he affirmeth that the very Crosse of Christ whereon he was crucified is to bee worshipped with diuine worship for two causes both for the representation or resemblance it hath to Christ as also for that it touched the body of Christ but the signe of the Crosse or Crucifix is to be worshipped with latria onely in the former respect And this is still the doctrine of their Church for neither is it taxed in their late editions for errour nor contradicted by any other Romish Doctor Yea a late famous Papist and a professor of Diuinitie doth plainely confirme the fame dedicating his booke to Pope Clement the eighth for he saith in playne words that they worship the Crosse with the same worship wherewith they adore Christ him selfe and that they pray vnto the Crosse as vnto him that was crucified on it and repose the hope of their saluation vpon it 77. And this is the doctrine of the Romish Synagogue at this day and their practice is correspondent thereunto for they kneele vnto the Crosse they kisse it they creepe vnto it they pray vnto it yea they repose the hope of their saluation in it as appeareth in that forme of prayer vsed in their Masse booke All haile ô Crosse our onely hope in this time of Lent doe thou increase righteousnes in good men and graunt pardon to sinners Now that this is heathenish Idolatrie may appeare by these reasons First because outward religious adoration is giuen to a piece of wood or brasse or gold or some other matter Secondly because diuine worship euen latria which Augustine saith is proper onely vnto God is giuen to a creature for such is the Crosse at the best Thirdly because they pray vnto it as vnto a liuing thing Fourthly because they repose the hope of their saluation in it And lastly because many if not all of these Reliques which are beleeued to bee fragments of Christs Crosse are false and counterfeit as hath beene shewed already In all these respects the Crosse is made an Idoll and the worshippers of it are no better then Idolaters 78. Ob. I but the Crosse touched Christ and therefore it is to bee worshipped with diuine worship R. So did the Manger wherein hee lay being an infant and the Graue wherein he was layd being dead and the Pillar whereunto he leaned being whipped and the Asse where on hee rode being in his iourney to the City yea so did the wombe of the blessed Virgine his Mother before hee was borne and yet they will not say that any of these are to bee worshipped with latria I am sure the Apostles cannot bee found to haue giuen any maner of religious worship to any of these things much lesse diuine worship though I deny not but that the true Reliques of Christ and those things that any waies pertayned vnto him were reuerenced without doubt by his friends after his departure and so farre we also willingly condescend vnto them but that any religious worship was giuen vnto theÌ„ they can neuer prooue Ob. I but the Crosse was the instrument of Christs passion and Mans redemption and the Altar of that great Sacrifice and the Ladder by which Christ ascended into heauen therefore it is to bee worshipped R. So was Iudas an instrument of Christs passion and our redemption as Saint Augustine teacheth when he saith that Iudas was elected by Christ to the end that by him hee might fulfill our redemption and so was Pilate and Caiphas yet these are not therefore to be worshipped vnlesse wee will reuiue the old heresie of the Caiâ—nians and the Marrionites And so was the Speare that let out his heart bloud which was the price of our redemption and yet they themselues doe not giue diuine worship vnto it for that cause albeit they make an Idoll of it as hath beene declared Ob. I but many mysteries are signified by the Crosse as first Christian perfection in the longitude latitude height and profunditie of it the profundity signifying faith the height hope the latitude charitie and the longitude perseuerance Secondly the effect of Christs passion the highest peece of wood signifying that heauen was opened and God pacified the lowest that was fastned in the ground that bel was emptied and the Diuell conquered the ouerthwart peece that the whole world was redeemed c. Thirdly the vniting of Iewes and Gentiles the two armes of the Crosses vnder one title representing the vnion of two people vnder one head These and diuers other mysteries are hidden vnder the Crosse therefore it is to be worshipped with diuine worship R. Suppose that all these mysteries were there to be coÌ„ceiued yet to say that therefore it is to be worshipped is a silly reason and scarce befitting the learning of Bellarmine for by the same argument all their Sacraments and many other things should be worshipped with diuine worship Ob. I but the Crosse was miraculously found out by Helena and that not before Constantines time when it might safely bee worshipped and it was reuealed to bee the true Crosse by euident miracles therefore it is to be worshipped with diuine worship R. Graunt all this to bee true which notwithstanding may probably be questioned yet that this doth not prooue that the Crosse is to bee worshipped Helenes owne example doeth shew for as Ambrose writeth Shee worshipped not the wood of the Crosse but him that hung vpon the wood because this saith he is a heathenish errour c. neither can they euer prooue that it was therefore reuealed that it might be worshipped 79. Did
a sinner in the acting of his sin by his powerfull prouidence and not onely foreseeth but decreeth disposeth and determineth in his wisedome all the sinnes of men according to his will and by his secret working blindeth their minds and hardneth their hearts that they cannot repent This we confesse is our doctrine if it be rightly vnderstood for we teach that God doth not barely permit sinne to be done but decreeth before to permit it and in the act worketh by it and ordereth and disposeth it to his owne ends yet so that he neither approueth of it nor is in any respect the cause of the malignity thereof and herein we consent both with the ancient Fathers and with most of their owne Doctors 69. Touching the Fathers Saint Augustine shall be the mouâ—h of all the rest thus writeth he Sinne could not be done if God doth not suffer it and he doth not suffer it against but with his will and being good as he is he would neuer suffer any thing to be ill done but that being also Almightie he can do well of that which is euill And in the next Chapter God doth fulfill the good purposes of his owne by the euill purposes of euill men And in another place God doth worke in the hardening of the wicked not onely by his permission and patience but also by his power and action through his mightie prouidence but yet most wise and iust And in another place Who may not tremble at these iudgements where God doth worke in the hearts of wicked men whatsoeuer he will rendring to them notwithstanding according to their deserts And againe in another place As God is a most holy Creator of good natures so hee is a most righteous disposer of euill wills that whereas those euill wills doe ill vse good natures he on the other side may well vse the euill wills themselues Thus Augustine is our Patrone in this Doctrine and if we be Heretikes he is one too 70. But let vs heare their owne Doctours speake When God doth good and permitteth euill sayth Hugo his will appeareth seeing he willeth that which should be both which he doth and which he permitteth both his operation and his permission are his will God worketh many things sayth Pererius within him that is hardened by which he is made worse through his owne fault he stirreth vp diuers motions either of hope or feare lust or anger and sendeth in diuers doubtfull and perplexed imaginations by which he is pusht forth vnto euill A sinner saith Medina when he sinneth doth against the will and law of God in one case and in another not he doth indeed against his signified will but against the will of his good pleasure he doth not nor against his effectuall ordination No sinne falleth out besides the will and intention of God say Mayer Durand Aquinas and other God sayth Canus is the naturall cause of all motions yea euen in euill men but not the morall cause for he neither counselleth nor commandeth euill Lastly to conclude with two famous Iesuits Vega and Suarez the first sayth that though God doth not command counsell approue or reward sinne yet he doth will and worke it together with vs and the second that God worketh the act of sinne but not the malice thereof This is the very doctrine of Caluine and Martir and all Protestants so that if wee be guilty of this blasphemous consequence to make God the author of sinne they also must needs be in the same case but Saint Augustines distinction will cleere vs both When God deliuered his Sonne and Iudas his Master to be crucified why is God iust and man guilty sayth he but because though the thing was the same which they did yet the cause was not the same for which they did it or if this distinction will not suffice their owne Iesuites will helpe vs out In sinne there are two things to be considered sayth Vasques the act and defect the act is to be referred to God but not the defect in any case which ariseth from the corrupt will of man or the act and the malignity thereof as sayth another Iesuite or the materiall part of sinne which is called by the Schoolemen subiectum substratum the vnder-laide subiect and the formall which is the prauity and anomy of the action the one of these from God the other from man or lastly if none of these will serue the turne yet our owne distinction will acquire vs to wit that Almighty God doth so will decree mans sin not as it is sin but as it is his owne iust iudgement vpon sinners for their punishment and the demonstration of his iustice And thus our doctrine is free from the conception of this vile Monster their calumniation is as vnrighteous against vs as the dealing of God about the sins of men is most righteous and iust And thus those some what too harsh sayings I contesse of Luther Swinglius and Melancthon are to bee vnderstood and no otherwise that the treason of Iudas came from God aswell as the conuersion of Paul charity will construe the wordes according to the speakers intendement and not stretch their intendement to the strict tenter of euery word and syllable 71. Fourthly they accuse vs of blasphemy against the Sonne of God for denying as they say that hee is Deus ex Deo God of God against the doctrine of the Nicene Creed and this they call the Atheisme of Caluine and Beza a palpable slander for neither Caluine nor Beza did euer imagine much lesse vtter the same in that sense which they lay to their charges for let Bellarmine their sworne aduersarie speake for them Caluine and Beza teach sayth he that the Sonne is of himselfe in respect of his essence but not in respect of his person and they seeme to say that the essence of the Deity in Christ is not begotten but is of it selfe which opinion sayth he I see not why it may not be called Catholike Heere Bellarmine telleth vs truely what their opinion was and doth acknowledge it to be a true Catholike doctrine and yet in the same Chapter hee contemneth Caluine for his manner of speaking of it and of intolerable saucinesse for finding fault with the harshnes of the phrase vsed by the Nicene Councill God of God Light of light Marke I pray you his absurdity it is Catholike and yet it may not bee spoken it is true and yet it is to be blamed May not a Catholike doctrine bee spoken then or must the truth bee smothered This is such an inconsequence as neither reason nor Religion can any wayes beare withall and for his saucy dealing with the Nicene Councill all that euer he sayth is that it is durum dictum a hard phrase yet so that hee confesseth it may receiue a good and commodious interpretation if it be vnderstood in the concrete that Christ who is God is of the