Selected quad for the lemma: opinion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	body_n	bread_n	consecration_n	586	5	10.7324	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

neuer bee blotted out Durandus sayth it is no reall thing distinct from the soule or any absolute qualitie but a certayne respect and relation onely Scotus sayth it can not bee proued by scripture Gabriell doubteth whether the Church hath determined it Yet Bellarmine holdeth his owne still that there is such an indeleble character which is but a meere deuise and hath no ground out of scripture as Scotus saith ex Bellarm. lib. 2. de sacram cap. 20. Some papistes haue held opinion that in baptisme it is sufficient to baptize in the name of one of the persons in trinitie and especially of Christ Sic Hugo de S. Victor Nicholaus papa Bellarmine holdeth as the trueth is that baptisme must be celebrated in the name of the whole Trinitie Some hold that Martyrdome doth not giue grace Nisi ex opere operantis but according to the affection and disposition of the martyr Sic Dominicus a Soto Martinus Ledesinius Others that it was auailable ex opere operato by the verie worke wrought Ita Thom. Gabriell Iohan. Maior and Bellarm. lib. 1. de baptis cap. 6. The first is the truer opinion for without loue if a man giue his body to be burned it is nothing 1. Corinth 13. And yet neither martyrdome nor any worke else can be the cause of grace Some hold that Iohns baptisme was a sacrament of the new lawe and that they which were baptized there with and did not put their trust therein but had knowledge of the holy Ghost needed not to haue beene baptized againe by Christ Sic Petr. Lombardus Others thought it was a kind of sacrament such as were the sacramentes of the lawe It a Magister Thomas But Bellarmine will haue it neither sacrament of the olde nor new de sacram Baptis lib. 1. 19. The scripture putteth all out of doubt that saith Iohn baptized vnto repentance for remission of sinnes Luk. 3. and so was in substance and effect one and the same with the baptisme of Christ. That Christ in the 6. of Iohn treateth not of the Eucharist it is the opinion of many papistes Gabriel Cusanus Caietanus Tapper Iausenius wherein they say as the trueth is But Bellarm. and generally the papistes now a daies doe apply it to the Eucharist though indeed it maketh more against them then for them Lib. 1. de Eucharist cap. 5. ex Bellarm. As touching the Real presence of Christ in the Eucharist Durandus thinketh that the substance of Christ is there without magnitude or quantitie Others thinke that the bodie of Christ is there with the due quantity magnitude but there is no distinction nor order of the partes Sic Okam But Bellarmine and the rest do thinke that the bodie of Christ is in the sacrament in his due quantitie and distinction and order of partes Lib. 3. de sacram Eucharist cap. 5. of all these the first two opinions are more reasonable for how is it possible for the bodie of Christ in his due proportion and bignes to be contained in a thinne wafer cake But none of al these opinions are true for the bodie of Christ is no where else but in heauen til his second comming as S. Peter saith Act. 3. Some did hold that all the bread and wine in the Eucharist was not transubstantiate but so much onely as was receiued of the godly Others that the forme onely of the bread was chaunged not the matter Sic Durandus Some contrariwise that the matter was chaunged not the forme Others that the bread is assumed hypostatically vnto the word as the humane nature is sic Repertus Bellarmine with the rest that after the wordes of consecration the bread wine is transubstantiate wholly into the body of Christ the accidentes onely remaining Lab. 3. de Eucharist cap. 11. It is the general opinion of papistes that there ariseth no more spiritual fruit by receiuing in both kindes then by receiuing in one Yet there are some of the contrarie opinion Alexander Alens Gaspar Cassalius Ruardus And by a generall decree in the councell of Basile the vse of the cup was graunted to the Bohemians Bellarm. lib. 4. de Eucharist cap. 23. for if so the receiuing in one kinde were all out as full of comfort and as profitable as to doe it in both then were one superfluous and so they take vppon them to controule our Sauicur Christ who instituted both and vsed them at his last supper About the popish sacrament of extreame vnction arise these differences They haue but two places of scripture vpon the which they grounde that sacrament Mark 6. Iames. 5. About the former place they much disagree Some holding that when the Apostles annointed the sicke with oyle it was not the sacramentall vnction but an adumbration of it and a preparation thereunto Sic Ruardus Iausenius Dominicus a Soto Others that it is one and the selfe same kinde of vnction which is treated of in both places Sic. Thom. Waldens Alphons de Castro Bellarmine enclineth to the first opinion for no other reason but be cause the protestantes hold the vnctiō spoken of in both places to be the same Bellarm. de extrem vnction lib. 1. cap. 2. Some thinke that the corporall health of the body is the absolute and infallible effect of this their deuised sacrament Sic Dominic a Soto Others that it is but a conditionall effect if it be profitable for the soules health and that this ceremonie is not principally applied for the health of the bodie but for the health of the soule Concil Tridentin Sic. Bellarm. cap. 6. Some hold that in time of necessitie a lay-man may be the minister of extreame vnction Sic Thom. Waldens Others that a lay-man may annoint with holy consecrate oyle but without a sacrament Sic Dominicus a Soto A third fort thinketh that it is not lawful for the lay sort to do the one or the other Sic Iausenius Bellar. cap. 9. Now who will giue credite to these men that there is such a sacrament of extreame vnction when they cannot agree amongest them selues nor one beleeue another Some also thinke that to annoint the fiue senses together with the reynes and the feete is of the essence of extreame vnction and none ought to be omitted Some the contrary that none of them are of the essence but the annointing of any one may serue The third opinion is that the annointing only of the fiue senses is of the essence Sic. Thom. Aquin. Bellarm. ibid. cap. ●0 The Rhemistes hold the mixture of water wine in the Eucharist to be necessarie and say the protestantes in not vsing that ceremonie do most impudently damnably Annot. 1. Corinth 〈◊〉 sect 10. yet the Canonistes affirme that it is De honestate tantùm non de necessitate Of decencie onely not of necessitie De consecrat distinct 2 in gloss Scotus 4. sententiar distinct 11. quaest 6. Some denie that Episcopalis ordinatio the ordaining of Bishops to be a sacrament Dominicus a

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

P. 146. He thus friendly saith vnto vs If you do not allowe euerie man yea and euery woman to be a Priest why driue ye not some of your fellowes to recant that so haue preached Why allowe yee the bookes of your new Euangelistes that so haue written An odious vntruth for touching the Ministerie of the Church wee haue none that either haue preached so or written so Iewel defens Apolog. pag. 146. That wee saye all things necessarie to saluation are expressed in the Scriptures pag. 240. But so wee say not Wee holde that all things necessarie are either in the Scriptures expressed or therein contained by necessarie collection and diduction to be drawen from the same That wee which say wee can by no meanes fulfill the law of God doe make God vniust euill impotent and not able to giue so much grace as may helpe to fulfill his lawe pag. 368. Wee make not God vniust or impotent but wee confesse our selues to be sinners Neither is the question here what God is able to doe but what he hath promised for howsoeuer God be able by his abounding grace to make vs perfect in this life and altogether voide of sinne as wee shall be in the life to come yet his power is not contrarie to his will reuealed in his worde which saith that all men haue sinned Rom. 3. 23. And as many as are of the workes of the lawe are vnder the curse Galath 3. 10. That wee tell Christian men they may worke as much as they will but all in vaine page 371. Vntruth for wee saye with Saint Paul your woorkes shall not bee in vaine in the Lorde Although wee doe exclude them from being any cause or meane of our saluation and that by the warrant of the Scriptures Roman 3. 28. Ephesian 2. 10. and in other places That wee professe that the faith of the Catholike Church may faile and fall page 493. Wee speake not of the vniuersall Catholike Church but of the Church of Rome or of any other particular Church which may faile in faith as wee see the Churches of Corinth and Galatia are nowe thoroughly departed from the faith and are wholly subiect to the Turke That wee animate temporall Magistrates by the pretensed example of Dauid and Salomon to intermeddle with Bishops offices pag. 689. Vntruth it is not our doctrine But they rather embolden the Pope to meddle with Princes offices And Bellarmine a great Champion of theirs doeth free vs from this slaunder who confesseth of vs that wee holde Regimen ecclesiasticum spirituale esse distinctum a politico That the Ecclesiasticall regiment is spirituall and a thing distinct from the politicall or temporall That wee teach that the Lordes supper is verie bakers bread and wine with the onely figure of Christes bodie and bloud pag. 320. But wee neuer so vnreuerently called that holy Sacrament It is your selfe master Harding that doeth so vilely disgrace this holie Mysterie calling it A piece of bread not woorth a point a leane and carrien banket a toye Wee call it the Sacrament of thankes-giuing the Sacrament of the bodie and bloud of Christ with other names fit for so great mysteries Neither doe wee make them bare figures and signes but as the Apostle saith seales of the righteousnes of faith Rom. 4. 11. Now hauing seene thus farre with what false opinions they charge our Church generally in respect of our doctrine let vs take some triall also of their iust and true dealing with vs in matters belonging to manners And here I doe not thinke but wee shall finde them halting as before First Harding chargeth vs with continuall aduoutrie and incest calling without all honestie or shame Ministers lawfull wedded wiues their filthie yokefellowes pag. 439. Yea hee saith that our Gospel hath no substance beside carnall libertie and licentious liuing pag. 289. And that thorough our euill teaching the worlde groweth more to be dissolute and wicked pag. 382. But if master Harding had remembred the dissolutenes and licentiousnes of life that is at Rome Hee could not without blushing haue charged vs with incest aduowtries and all Carnall libertie He had forgotten belike that olde English prouerbe Hee that goeth once to Rome seeth a wicked man hee that goeth twise learneth to know him hee that goeth thrise bringeth him home with him Fox pag. 843. The Rhemistes doe accuse the Protestants whom they call heretikes for their lightnesse in admitting euery one without discretion to the Clergie 1. Timoth. 3. 6. But as for that vncharitable name of heretikes wee shall shewe anone that it is more proper vnto them than vnto vs. And neuer any heresie admitted more vnworthie persons to the Clergie than Papistrie hath done not onely into the inferiour places but euen into their chiefe Bishops see for as Alphons testifieth whome wee cited before Manie of their Popes did not knowe so much as their Grammar Harding chargeth the Protestants in diuers Countries to haue attempted to wrest the sworde out of the Princes handes Were the hundred thousand Boures in Germanie saith he consumed by the sworde of the Nobilitie there for their obedience P. 441. So hee slaundereth Luther also that hee stirred vp Thomas Munzer in Thuringia who was the Rebels preacher pag. 447. Thus the Rhemistes deale with Caluin calling him one of the principall Rebels of this time and moste falsely giue out of the Protestants that their Consistories are shoppes of rebellion Thus also they report of Wickliffe that hee should teach that Princes are not to be obeyed being in deadly sinne Annotation 1. Peter 2. Sect. 8. All these are malicious slaunders deuised against vs. First the boures of Germanie were most of them aduersaries to Luther and vnderstoode no parte of the Gospell but conspired together as they saide onely against the crueltie of their Lordes as they had two and twentie yeares before in the conspiracie called Liga Sotularia Anno 1503. fifteene yeares before Doctor Luther began to preache which was Anno 1518. Iewell pag. 441. Secondly Luther was so farre from stirring vp Thomas Munzer that hee called him the preacher of Sathan Sleidan li. 5. Thirdly Neither did Wickliffe teach any such thing for he him selfe was obedient both to Edward the third and to Richard the second both which princes as wee knowe were guiltie of some notorious sinnes Fourthly you rather shewe your selues the rebelles of this age who make no conscience in mouing the subiects to rise vp and conspire against their naturall Soueraignes And England knoweth by experience that your Seminaries of Rome and Rhemes are the shops of rebellion which haue forged so manie conspiracies against our Soueraigne but all hitherto in vaine the Lorde be thanked and wee trust in God shal be so still yee might therefore haue beene ashamed to haue cast vs in the teeth with that which your owne consciences may accuse your selues of Thus much of the slaunders in generall which they belch out against our whole Church now wee will

itaque regis Dauid legimus peccata sed legimus etiam rectè facta cont Faust. lib. 22. cap. 66. As we read of Dauids sinnes so wee also reade of his wel doing and againe Nos scripturas sanctas non hominum peccata defendimus We maintaine and defend the holy scriptures and not the sinnes of men cont Faust. lib. 22. cap. 45. We aunswere them further as Augustine doth the Manichees Be it saith he that the patriarkes prophets were such euil men as the Manichees slaunder them to be Etiam sic non dico electis eorū sed ipso etiam deo illorum demonstrarentur meliores Yet in that case being we can easely shew that they are much better not onely thē their chiefe doctors ringleaders whom they cal elect but then their God whom they imagine to be polluted defiled with mixing him selfe with the kingdome of darkenes c. Ibid. cap. 98. So we say to our aduersaries that if we should yeelde that the patriarkes had greater infirmities then in deede they had yet confessing that their soules after death were presently receiued vp to heauen we should more honor them then the papistes who howsoeuer they magnifie their holy and vertuous liues yet allow them no place in heauen till the comming of Christ but thrust them downe into a place of darkenes which they affirme to bee a part and member of hell Wherein they doe offer the vilest disgrace to those holy men that can bee Ninthly Bellarmine accuseth vs of Donatisme The Donatists denied that the Church consisteth of good and bad and so saith hee doe wee Answ. Wee confesse that the visible Church vppon earth hath not onely good but bad therein and therefore is compared to a house wherein are vessels of al sorts to a barne floore which hath both chaffe corne to a nette that conteyneth both good and bad fishe But the holy inuisible Catholike Church consisteth only of the elect such as shal be saued for which Church Christ gaue himself to sanctifie it make it vnto himselfe a glorious Church That it should be holy without blame as Saint Paul saith Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith Illa Columba vnica pudica casta sine macula ruga non intelligitur nisi in bonis iustis sanctis That Doue which is but one chast vndefiled vnspotted without wrinkle is not vnderstood but of the good righteous holie De baptism lib. 6. cap. 3. Bernard also saith Sponsa est ecclesia electorum congregatio iustorum The spouse is the Church of the elect and the congregation of the iust Cantic 68. Yet neither Augustine nor Bernard were for so saying counted Donatistes 10 Bellarmine layeth Arrianisme to our charge because they in no wise receiued vnwritten traditions Answ. If this be a point of Arrianisme then Augustine was an Arrian who writteth thus of a certaine booke that treated of saint Thomas Cui scripturae licet non credere non est enim in catholico canone Which booke it is lawfull for vs not to beleeue because it is not in the catholike Canon of the scripture Therfore we are not bound to beleeue more then is contained in scripture and so consequently no vnwritten and vncertaine traditions Our kinde countrimen of Rhemes doe charge vs with a deeper point of Arrianisme because wee affirme that Christ was our priest and mediator both as God and man for this were say they to make Christ his fathers priest and not his sonne and so inferior vnto him Heb. 5. sect 4. Answ. In the office of the priesthood of Christ. 2. thinges must bee considered a ministerie and authoritie the ministeriall part of his priesthood as his obedience his sufferinges and sacrifice Christ executed as he was man but the authoritie of reconciling vs to God he wrought both as God and man So saint Paut sayth that Christ through his eternall spirit offered himselfe Heb. 9. 14. Therefore not as man onely And Augustine Diuina humanitas humana diuinitas mediatrix The diuine humanitie and humane diuinitie is our me diatrix Homil. de ouib cap. 12. Bernard also though a writer in a corrupt time might easily haue resolued them in this point Sicut mediator noster duas naturas humanitatem scilicet diuinitatem coniunxit in vnapersona ita singula eius opera ad hanc siue illam necesse est pertinere naturam quicquid ergo miseriae passus est ex homine contraxit quicquid potenter operatus est a patre habuit As our mediatour hath ioyned two natures the humanitie and diuinitie in one person so all his workes must necessarily be referred to either one of them whatsoeuer he suffered in weaknesse he tooke of his manhood what soeuer he wrought in power hee receiued of his father Serm. de verb. sapient 11 Bellarmine thrusteth vpon vs as an heresie that opinion of Aerius that no prayer or oblation is to bee made for the dead which was saith hee in time past in the auncient Church condemned for an heresie Ans. Wee denie not but that diuerse of the auncient writers did incline too much this waye to maintaine and commende prayer for the dead yea and Augustine seemeth somewhat to bee infected with this errour though sometime his speech soundeth to the contrarie as where he saith Pompa funeris agmina exequiarum viuorum sunt qualiacunque solatia non adiutoria mortuorum impleant ergò homines ista erga suos postremi muneris officia The pompe of funerals the rites and solemnities of buriall are comfortes of the liuing no helpe to the dead let men therefore perfourme this last duetie to their friends De verb. Apost serm 34. But prayer and supplication pertaineth to the rite of buriall ergo it auaileth not the dead And if the honest buriall of our friendes be the last duetie wee owe vnto them the duetie of praying for them afterward is cut off But whatsoeuer some auncient writers thought of this point wee do rather credite the Apostles wordes who saith That euerie man shall receiue according to the things done in his bodie 2. Corinth 5. 10. Therefore it is in vaine to praye for the dead seeing they cannot vndoe that which was done in their flesh or do what was left vndone If Aerius then held no woorse opinion than this wee see no cause why they shoulde condemne him for an heretike 12 Now followe the heresies of Iouinian which the Iesuite with open mouth casteth vpon vs. The first of Iouinians heresies was this Hee affirmed that a man once endued with faith can no more sinne And so Caluin saith hee affirmeth that faith once had cannot be lost Ans. First who seeth not the Iesuites bad dealing as though it were all one to saie The faithfull cannot sinne which Iouiuian affirmed but wee instantly denie and to holde that the faithfull cannot loose their faith Secondly that true faith whereby wee are iustified once graft in a faithfull mans heart

same Augustine also holdeth this perilous heresie quaest 127. ex vtroque mixtim or who so was the author of those questions Sanctus Petrus vxorem habuisse cognoscitur vt primatum acciperet inter Apostolos non ei obstitit generatio filiorum Hinc Apostolus eum qui vxorem habeat si in caeteris seruet mandata sacerdotem fieri debere posse ostendit S. Peter is knowen to haue had a wife and the begetting of children was no hinderance to his primacie among the Apostles a primacie of order he meaneth Whereby the Apostle sheweth that lie which hath a wife if in other things he keep Gods commaundements may and ought neuerthelesse to be made a Priest or Minister 4 Vigilantius fourth heresie as it pleaseth Bellarmine to call it was that it profited not a man to leaue all his riches and to betake himselfe to a religious that is a Monasticall life and the same saith he is defended by vs. Ans. Is not this a great heresie As though it were an euil thing to be rich or riches might not be well vsed S. Paul biddeth not rich men cast away their riches but that they do good and be rich in good works 1. Timoth. 6. 18. So saith Augustine Diuitiae seculares si desunt non per opera mala quaerantur in mundo si autem adsunt per opera bona seruentur in coelo Worldly riches if they be wanting do not seeke them by euill doing in the worlde and if thou haue them by good workes lay them vp in store in heauen epistol 1. epistolar 21. And againe speaking of Lazarus he saith Non est in hoc Lazaro meritum paupertatis sedpietatis There was not in Lazarus any merite or worth of pouertie but of godlines in Psal. 51. 14 In the next place the Iesuite laboureth by his cunning to intangle vs with the heresies of the Pelagians but he speedeth no better here than he did in the rest The first Pelagian heresie is they denied that there remained any originall sinne in the faithfull Of this heresie the Iesuite falsely accuseth Bucer Zwinglius Caluin Ans. First the Papistes themselues rather are guiltie of this heresie who affirme that concupiscence in the regenerate is no sinne nor against the commaundement Rhemist annot Rom. 6. 8 What is this els but to take away originall sinne cleane which if it be at all must of necessitie be sin Secondly Bellarmine did not here remember that olde saying Mendacem oportet esse memorem a lyer had neede to haue a good memorie for a little before Haeres 5. he accuseth the Protestants as if they should affirme that sinne euen in the regenerate raigneth and is aliue but here he casteth vpon vs the cleane contrarie opinion that wee should holde no originall sinne at all to remaine in the faithful See so well the Iesuite agreeth with himselfe Thirdly Our opinion then concerning originall sinne is this that it neither ruleth in the regenerate nor yet is cleane extinguished but as Augustine confesseth Concupiscentia Lex peccati cum paruulis nascitur in paruulis baptizatis a reatu soluitur ad agonem relinquitur Concupiscence the law of sinne commeth with children into the worlde the guilt thereof is loosed in baptisme but yet it remaineth still that wee may haue somewhat to striue against The seconde heresie of the Pelagians was that euerie sinne was mortall and worthie of death which the Iesuite also saith is affirmed by vs. Ans. First Augustine in none of his large and learned treatises which hee wrote against the Pelagians with whose heresies hee was as well acquainted as either Hierome or any els doth charge them with this opinion Secondly And no maruell for if this were a point of Pelagianisme hee was a Pelagian himselfe who thus writeth Inexcusabilis est omnis peccator vel reatu originis vel additamento propriae voluntatis siue qui nouit siue qui ignorat Quia ipsa ignorantia in ijs qui intelligere noluerunt sine dubitatione peccatum est in ijs qui non potuerunt paena peccati Euerie sinner is left without excuse either by the guilt of originall sinne or by default of his owne will whether hee that sinneth of knowledge or of ignorance for ignorance it selfe in those which refuse to vnderstande is sinne without doubt in those that can not the punishment of sinne Ergo in vtrisque saith hee non est iusta excusatio sed iusta damnatio Therefore in both there is no iust excuse but iust damnation Epistol 105. Here Augustine is of opinion that euen the least sinnes those which proceede of ignorance are in themselues mortall if God should deale with vs in the rigour of his iustice As the Scripture testifieth The wages of sinne is death Rom. 6. 23. which wordes are generally pronounced of all sinne Can it then be heresie in vs to affirme by the worde of God that all sinne is mortall 15 Bellarmine accuseth Beza of Nestorianisme that hee shoulde affirme two persons or hypostases to be in Christ which was the heresie of the Nestorians Ans. Whatsoeuer Beza hath thought or write in times past as that there are two hypostaticall ●nions in Christ one of his diuine and humane nature the other of his soule and bodie it is not nowe materiall as Saint Paul sayeth what they were in times past it maketh no matter to mee Galath 2. 6. Beza holdeth now no other opinion of the person of Christ than the Church of God euer helde for these are his own words Fatemur inquit personam filij ab ipso momento quo caro ipsius concepta fuit vnitam fuisse humanae naturae inseparabiliter ita vt non sint duo filij Dei sed vnus sit proprie Dei filius Iesus Christus verus Deus verus homo Wee confesse that the person of the sonne from the verie first moment of the conception of his flesh was so inseperablie vnited vnto the humane nature that there are not now two sonnes of God but one onely sonne of God properly Iesus Christ verie God and verie man lib. confession articul de Iesu Christo cap. 22. This is sound and Catholike doctrine and the same is the confession of Augustine Fatemur Christum carnem animam quoque humanam verbo vnigenito coaptasse quod esset vna persona vt Christus est verbum homo sed ipse homo anima caro Wee do confesse that Christ hath so ioyned his humane flesh and soule to the onely begotten worde to make one person that the same Christ should be both the worde and man but man consisting both of soule and bodie de Trinita Unitat. cap 7. This then is our beleefe that there are two natures in Christ the diuine and humane but both these do concurre to make one person 16 The sixteenth heresie which he obiecteth is al one with the twentieth to that place therefore we referre it 17 The Eutychians were condemned for heretikes

because they taught that there was but one nature in Christ his humane nature being absorpt of his Godhead of which opinion saith Bellarmine is Swinckfeldius Brentius who affirmeth that the humanitie of Christ is euerie where Ans. First what haue wee to do with the Swinckfeldians or the vbiquitaries it is nothing to the Protestants what they holde The Papistes come neerer the vbiquitaries than protestants for it is their common opinion that the bodie of Christ in one moment may be in a thousande places at once and more if it happen at one time the Masse to be celebrated in so manie places I praie you how can this be vnlesse you say with the Lutherans and vbiquitaries that Christes bodie is euery where Secondly concerning this matter our opinion is this that it is a blasphemous assertion to say in the abstract Humanitas Christi est vbique The humanitie of Christ is euery where but yet it is true in the concrete in concreto Christus homo est vbique The man Christ is euerie where so that we neither destroy the natures by confounding them nor dissolue Christ by separating and disioyning them 18 Xenaias the Persian first openly taught that the images of Christ the Saints are not to be worshipped so say the Protestants Bellarmine Ans. First it is not true that Xenaias first published this doctrine the Apostles were long before him who warne vs to take heede of idolatrie which is worshipping of images Paul Rom. 1. 23. 1. Iohn 5. 21. Augustine also maintaineth this doctrine Illud inquit quod sedere pater dicitur non flexis poplitibus fieri putandum est t●l● enim simulachrum D●o nefas est Christiano in templo collocare Whereas God the father is said to sitte we must not thinke it is by bowing of his knees for it is a heynous sinne to erect such an image vnto God in the temple of Christians De fid Symbol cap. 7. Yet such images of God the father are euery where to be seene in Popish Churches And againe he saith Nobis vnus colendus dilig●●dus Deus praecipitur qui fecit haec omnia quorum illi simulachra venerantur vel tanquam Deos vel tanquam signa imagines Deorum We are commaunded to worship one onely God which made all these things the pictures or portraitures whereof they worship either as Gods or as the images or resemblances of God De doctrin Christian. lib. 3. cap. 7. Images then are not to be worshipped no not in the remembrance of God What is become now I pray you of Xenaias heresie 19 The Iesuite here hath found out a newe heresie of the Lampetiani who should say that Monasteries ought to be free from perpetual vowes that the parties might at their choice goe backe from their vowes So saith he doth Luther hold and the rest Ans. Is not this now a damnable heresie As though it were not lawfull for those which haue rashly vowed and aboue their strength euen by the rules of the Gospel to be sorie for their rashnes and feeling their owne weaknesse to desire to be loosed from their vow and to take heed that they do no more presume beyond their strength As if a man hath foolishly vowed to liue a single life and afterward is inflamed with lust and seeth he cannot containe the Apostle giueth him leaue to marrie To auoide fornication let euery man haue his wife 1. Corin. 7. 2. He speaketh of all that cannot otherwise auoide fornication haue they vowed or not vowed Augustine giueth his sentence of the vowes of fasting saying thus ●eiunia legitima in necessitate soluta non faciunt reos si stomachi fuerit causa ●ut infirmitatis febrium Lawfull fastes being broken for necessitie as if the stomacke be weake or the partie sicke do not make men guiltie of offence ex veteri Testament quest 61. If the vow of fasting may be broken because of the weaknes of the stomacke why not the vow of continencie also for the frailtie of the flesh Yea Augustine disswaded Bonifacius a secular lord who had vowed and purposed with himselfe to become a Monke Cupiebas te in ocium sanctum conferre in ea vita viuere in qua serui Dei Monachi viuunt vt autem non faceres quid te reuocauit nisi quia considerasti ostendentibus nobis quantum prodesset Christi Ecclesiis quod agebas you were desirous to haue giuen your selfe to that holy vacant life of Monks from so doing what els withdrewe you but that you considered as I shewed you how much your seruice did profite the Churches of Christ epist. 70. This Boniface did fight in defence of the faith against the barbarous infidels See then S. Augustine taketh it to be no fault to dissuade a man frō perfourming that which he had vowed with him selfe Heare also what a later writer saith whome the Papistes challenge wholly to be theirs Non arbitror Deum saith he exigere quodcunque sibi promissum bonum si pro eo aliquid melius fuerit persolutum I do not thinke that God wil exact euerie thing vowed or promised vnto him if in steede thereof we perfourme somewhat that is better epist. 57. But the married estate is better than the single life to him that cannot containe wherefore such an one doth not euill if after his vow he marrie Againe Id promittere nos in nostra professione non credimus quod certum est non posse tener● lib. de dispens We do not take vpō our selues to promise that when we enter into our profession which it is certaine cannot be kept Wherefore men ought not to make absolute vowes of single life but so farre as they shall bee able to contayne Necessitas also saith hee non habet legem ob hoc exeusat dispensationem Necessitie hath no law and therefore excuseth a dispensation or loosing of the vow ibid. Let these men go for heretikes togither with vs if it be heresie to say that rash vowes vpon necessitie may bee broken or dispensed withall 20 Two other heresies remaine the first which is the sixteenth in number of certaine that are namelesse who affirmed that the bodie of Christ remained not in the Eucharist if it were kept till the next daye The other of those who should say that the Eucharist was a figure onely of the bodie of Christ and both these heresies as he calleth them are saith he maintained by vs. Ans. First wee do not say that the Eucharist is a bare signe of the bodie of Christ but that Christ is verily present with all the benefites of his death to the faithfull and worthie receiuer Secondly yet wee vtterly denie that the same flesh which Christ tooke of his mother which hanged vpon the crosse and where withall hee ascended vp into heauen is now really substantially and carnally present in the sacrament at all much lesse that it remaineth there afterward Neither for so holding ought wee to be