the Images of God of Christ haue their kinde of Latreia the Image of Mary a kinde of Hyperdouleia But this is very grosse absurd that a dead thing that hath no life should be more honored then a reasonable vnderstanding yea an holy creature Augustin saith Artifex melior est eis the Image maker is better then the Image in Psal. 113. but a prophet or apostle is far to bee preferred before euery artificer or craftâ—smaÌ„ one would thinke that the liuely Image of God which is man that walketh and breatheth should be worthie of greater honor then the dead and senseles Image of God Fourthly by the places alleadged before Apocal 22. 9. Matth. 4. 10. It is euident that no kinde of religious worship is due to any creature but onely vnto God Distinct. 24. Sacrae aedes Churches or holy houses haue a double relation or respect for they may bee considered as they are Templa Temples or Churches and so properly they are built onely to the honour of God or as they are Basilicae or Memoriae sumptuous buildings and monumentes of remembrance and so also they may bee dedicated to Sayntes Bellarm. lib. 3. de Sanct. cap. 4. Contr. First if the same place in a diuerse respect may bee consecrate to the honour of God and Sayntes together great reason that God shold be the more principal but now it is not so for they are called by the names of Saints if God were the chiefe he should giue the name to the place And indeed the places of prayer are Gods houses My house shalbe called the house of prayer Esay 56. 7. That Churches are called by saintes names amongst vs it is not for their honour but onely for a ciuile difference and distinction of places and in their sense Churches are not dedicate vnto God neither for any holines that is in the place for in that sort Christ sayth his father will not bee worshipped neither in that mount Garizim nor at Ierusalem Iohn 4. 27. not in one place more than in another but they are holy places and for the honor of God in respect of the vse which is for prayer My house an house of prayer sayth the Lord and for hearing the word of God Act. 13. 15. Distinct. 25. Saintes some are Canonized that is publikely allowed to be saintes some are not Canonized and receiued into the kalendar the difference is this Canonized Saintes either generally by the Pope so canonized for the whole Church or more specially by a bishop for his prouince or Diocesse may be publikely prayed vnto Temples built in their names and their holy dayes yearely remembred their Reliques preserued in Churches to bee adored But none of these thinges publikely may be exhibited to not Canonized Saintes vnlesse prinately onely Bellarm. de sanct lib. 1. cap. 10. Contr. First that neither Canonized nor vncanonized Saintes are in any such sort to bee worshipped wee haue shewed before Secondly what an absurde thing is this it is lawfull to pray to some Sainte priuately and yet vnlawfull to do it publikely so men shall haue house saints and Church saintes they shall serue one God at home and another at the Church such were the toyes of the heathen such kinde of stuffe wee read of Ezech. 8. 10. where the princes of Israell were gotten into a corner and there worshipped the similitude of creeping things and abominable beastes which they were ashamed to doe publikely so belike popish house-saintes are such goodly things that they dare not be seene Thirdly if they be all saintes why are they not al Canonized if they be all saints with God why are they not with men Fourthly but who gaue them such power to Canonize some saintes and not othersome Christ saith To sit at his right hand or his left is not his to giue Math. 20. 23. howe then dare the Pope or any Prelate presume to doe that which Christ assumeth not as he is man Distinct. 26. The hearts of men their thoughts and cogitations are knowen two maner of wayes either naturally by an ordinary and proper power and so our harts are knowen onely to God or by an extraordinarie grace gift and so both the angels saints doe know our inward repentance and desires Rhemist 1. Corinth 2. sect 1. Contr. It is one thing by reuelation to vnderstande the secretes of mens heartes as the Prophets some time did and as Peter discryed the fraude of Ananias and Sapphira An other thing to receiue a gift and power themselues when they will to looke into mens heartes as they affir me of their Saintes that alwaies they are able to vnderstand as the vocall voice so our inward repentance For if at any time they want this power then praiers made vnto them are sometime in vaine which I thinke they will not graunt But this is contrary to the scripture which saieth that God onely knoweth the heartes of men 1. Kin. 8. 39. It is not said he chiefly or properly knoweth them but he onely And a reason is there giuen Reward euery man according to his waies as thou knowest his heart God therfore onely knoweth the hart because he only rewardeth men after their waies Distinct. 27. The papistes deuide hell into 4. partes or members according to the measure and continuance of the punishment for the paine is either temporall or eternall and there is Duplex poena damni sensus A double punishment beside either of losse without smart or of losse and damage with smart and punishment together The place of temporal losse onely was Limbus patrum the dungeon of darkenes where the fathers remained till the comming of Christ the place of eternall losse without smart is Limbus infantum the dungeon to the which children dying without baptisme are sent the place of temperall losse and punishment withal is Purgatorie the place of eternall losse and punishment is Hell Bellarm. de purgator lib. 2. cap. 6. Contra. These are phantasticall and superstitious deuises of men for the scripture maketh but one place of darkenesse and punishment as there is but one place of ioy and lighte namely heauen Luk. 16. The rich glutton went to hel Lazarus into Abrahams bosome which Augustine denieth could be a member of hel because it was foelicitatis sinus a place or bosome of blisse Epist. 19 Againe they make all these infernall regions to be places of darknes but the scripture maketh no other place of darknes but hell into the which the deuils were throwne down So S. Peter taketh that hel the chaines of darkenes for al one And what place else is that which the same Apostle calleth a prison 1. Pet. 3. 19. which the papistes notwithstanding vnderstand of their Limbus patrum but where the chaines of darkenes are for chaines and a prison house haue a mutuall reference one to the other 2 In hel there is not neither can be a punishment of losse or damage onely without sense smart of torment
namely Christ and yet againe that they were yet Bellarmine affirmeth both the first lib. 2 de Sacram. cap. 17. resp ad argument 3. The latter lib. 1. de Miss ca. 20. 19 To say that faith goeth before repentance or as they terme it Penance and that repentance goeth before iustification is all one to say that repentance goeth before iustification and that iustification likewise goeth before repentance for by faith are wee iustified Roâ— 5. 1. As soone as faith commeth iustification doth accompanie it If faith go before so doth iustification and if iustification follow repentance so doth faith yet are they both affirmed by Bellarmine de Poenitent lib. 1. cap. 19. 20 Manie such contradictorie and repugnant sayings are easily to be found in Bellarmines volumes in the writings of other papistes so that they neither agree with others nor with themselues as the Rhemists sometime say that the meritorious workes of the Saints the verie ground of popish indulgences are to be disposed by the Pastors of the Church 2. Corinth 2. Sect. 5. Sometime that they are applicable by the sufferers intention Annot. 1. Coloss. 1. Sect. 4. Harding Sometime calleth their Legend storie an old moth-â—aten booke and confesseth that among many true stories it may haue some fables Defens Apolog pag. 166. And yet forgetting himselfe hee stoutly affirmeth that there are no fables nor lies in that booke pag. 750. Thus much of the personall contradictions among the papistes both olde and newe Nowe wee will set downe for a taste and tryall the repugnances and contrarieties which their religion hath within it selfe Popish Religion contrary within it selfe Part. 4. 1 IT is generally taught and beleeued in the popish Church that Baptisme is necessary to saluatioÌ„ which errour they would ground vpon those wordes Iohn 3. 5. That vnles a man be borne of water and the spirite he cannot enter into the kingdome of heauen yet they themselues also affirme that baptisme was not necessarie before the passion of Christ but beganne in the day of Pentecost after to bee necessarie Bellarm. lib. 1. de baptis cap. 5. Yea and nowe also they make two exceptions of Martyrs and penitent persons who without baptisme may bee saued Bellarm. cap. 6. The Rhemistes adde vnto these a third exempt case of those that depart this life with vowe and desire of the sacrament of baptisme Annot. Iohn 3. sect 2. But if they ground the necessitie of baptisme vpon those words of our Sauiour it beganne to bee necessarie when those words were vttered and therefore was necessary before the passion of Christ. Secondly the wordes are general in so much that there is no priuiledge graunted to Martyrs or penitent persons if they stande strictlie vpon that place In this poynt therefore papistrie is not at vnitie in it selfe 2 Bellarmine with the rest do affirme that Christ gaue the cup onelie to his Apostles whom at that instant they say he made priestes and therefore priestes onelie not lay-men are bound by the word of God to receiue in both kindes Yet the practise of their Church is contrary For neither doe priestes if they communicate onely and minister not the sacrament receiue in both kindes according to the decree of the Tridentine chapter Bellarm. de sacram Eucharist lib. 4. cap. 25. 3 Againe in their priuate masses the priest saith Quotquot ex hac altaris participatione sumpserimus As many of vs as haue beene partakers of this altar When as there be no communicantes beside the priest himselfe how can this hang together ex canon missae 4 The priest also being at masse saith commaund these to be caried by the handes of thine Angels vnto the highest altar in heauen and anone he swalloweth downe the host into his belly that he would haue conueyed into heauen how can these thinges agree 5 The papistes generally make but seauen degrees of ecclesiastical orders as priestes deacons subdeacons Acolythistes or Attenders Readers Exorcistes doore-kepers Bellarm. de Cleric cap. 11. And yet Bellarmine the mouth of the rest affirmeth that Ordinatio episcopalis the ordaining of Bishops is a sacrament as the other ministerial orders be Ergo it is also a distinct degree from the rest and so there are eight in al Bellarm. de sacram Ordinis cap. 5. Further if there be eight distinct Orders euery one by it selfe is a sacrament as Bellarmine teacheth then haue we eight sacraments of Order beside the other six for al these seuerall orders cannot make one sacrament seeing they differ one from another both in forme of wordes in the externall signes or ceremonies that are vsed Consul Bellarm. lib. de Ordin cap. 5. 6. 7. 8. 6 In wordes and outward profession they affirme that matrimonie is a sacrament And yet some of them call it a pollution or prophanation of orders Gregor Martin And that the mariage of ministers is the worst sort of incontinencie fornication Rhemist 1. Cor. 7. sect 8. Haue not these men now a very reuerent opinion of their sacramentes 7 Againe they preferre continencie before matrimonie as a state far more excellent and meritorious before God Yet they hold matrimonie to be a sacrament and to conferre grace of iustification how then is it not more excellent then single life which is no sacrament neither a conferrer of grace 8 Bellarmine saith Bonum est a Deo petere tum vt sanctos pro nobis orare faciat tum vt illos pro nobis orantes exaudiat It is good for vs to craue of God that he would cause the Saintes to pray for vs and that then he would heare them entreating for vs De Miss lib. 2. cap. 8. Thus they make God a mediator between the Saintes and vs. And what an absurde thing is this to pray to God that the Saints may pray for vs whereas in thus saying they confesse that we haue accesse vnto God our selues without their mediation 9 It is the opinion of the schoolemen approued by Bellarmine that the fathers of the lawe were iustified by the merite of Christes passion as we are but herein to stand the difference that the merite of Christs Death is applied vnto vs by the sacramentes Hebrâ—is autem per solam fidem But vnto the Hebrues by onely faith Bellarm. de sacram lib. 2. cap. 13. I pray you now if they were iustified by faith onely who liued vnder the law which is contrary to faith The law is not of faith saith the Apostle Galath 3. 12. shal not we much more vnder the Gospel which is by S. Paule called the word of faith Rom. 10. 8. Who seeth not nowe the packing and iugling of papistes 10 Now coÌ„cerning the pope they euery where beare vs in hand that he is heade of the Catholike vniuersall Church And yet in the end being vrged they confesse that he is Christes vicar but in the regiment of that part which is on the earth Rhemist Annot. Ephes. â— sect 6. He is not then
from Idols 1. Iohn 5. 4. They doe vsually answere that the Apostle speaketh of heathenish Idolles not of theirs which are Images not Idols Answ. The scripture indifferētly vseth both the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simulachrum an Idoll the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago an image Rom. 1. 23. So that both Idolles and Images are by the Scripture condemned The Apostle sayth that Christ hath appeared but once to put away sinne by the sacrifice of himselfe Hebr 9. 26. and that hee hath but offered one sacrifice for sinnes 10. 12. Yet they doubt not to say that Christ is dayly offered in sacrifice in their Masse contrarie to the scripture which sayth Hee neede not to offer himselfe often Heb. 9. 25. That all sinnes whatsoeuer may bee remitted by penance euen apostasie and wilfull forsaking of the trueth Rhemist Heb. 10. sect 11. And yet our Sauiour Christ sayth that blasphemie against the holy Ghost shall neuer be forgiuen S. Iohn sayth hereby shall yee knowe the spirite of God euery spirite that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4. 2. Here the Apostle giueth a generall note for all times to discerne false doctrine by But the Rhemistes contrariwise affirme That this marke will not serue for all times nor in case of other false doctrines but that it was then a necessarie note Rhemist in hunc locum That it is possible to keepe the law and commandementes of God in this life Rhemist Rom. 8 sect 4. But our Sauiour teacheth vs to say wee are vnprofitable seruantes when we haue done all that is commaunded vs. Luke 17. 10. They minister the Sacrament onely in one kinde to the people wherein their practise impugneth the institution of Christ who gaue both bread and wine at his last supper And saint Paul also rehearsing the institution sayth 1. Corinth 11. 25. After the same manner also he tooke the cuppe Where it is to bee noted that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people prescribing an vniforme order for them all in receyuing the Lords supper That there remayneth in the children of God an awe and feare of God and his iudgementes with mistrust and feare of hell and damnation Rhemist 1. Iohn 4. sect 6. But the Apostle saith There is no feare in loue but perfect loue thrusteth out feare and maketh vs to haue confidence in the day of iudgement 1. Iohn 4. ver 17. 18. Where loue is then there remayneth no hellish feare where confidence is there can be no mistrust but such a feare as is ioyned with loue and hope That it is not vnlawfull by Moses law for the vncle or Auntes husband to marrie his niece Bellarm. de matrim cap. 27. Yet it is by name prohibited that the Nephew should marrie his Aunt the sister of his father or of his mother Leuit. 18. 12. 13. The like reason is of both The Scripture saith that Christ is the rocke 1. Corinth 10. 4. and that there can be no other foundation of the Church but Iesus Christ 1. Corinth 3. 11. yet they say that Peter is the rocke and that Christ founded and built his Church vpon Peter Rhemist Math. 16. sect 8. The scripture sayth that of the day and houre of Christes comming to iudgement no man knoweth neither the Angels of heauen nor the Son of man as he is man Mark 13. 32. But the papistes are bolde to assigne the verie day of his comming iust 45. daies after the death of their Antichrist who shall raigne as they imagine 3 yeares and a halfe before the comming of Christ Bellarm. de Rom. pontific lib. 3. cap. 9. And thus blasphemously they take vpon them to know more then either the Angels know or Christ himselfe as he is man The scripture saith when we haue done all that is commanded vs wee haue done but that which was our duetie to doe Luke 17. 10. Yet Bellarmine cleane contrary and that most blasphemouslie affirmeth Possumus facere plusquam debemus si consideremus legem nobis a deo impositam proinde possumus facere plus quà m reuera facere teneamur lib. 2. de Monachis cap. 13. Wee may or are able to do more then we ought if wee consider the lawe imposed vpon vs from God and therefore we may do more then indeede wee are bound to doe A great blasphemie ioyned with a notorious vntruth They denie that the sacramentes are seales of the promises of God Bellarm. de sacram lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision which was a sacrament of the lawe the seale of the righteousnes of faith Rom. 4. 11. Whereas Christ in the institution of the sacrament said after the giuing of the bread onely Take ye eate ye but after he had giuen the cup he said Drinke ye all of this Math. 26. 26. 27 They nothing doubt to affirme but that Christ said as well after the deliuering of the bread Eate ye all of this which they haue say they by Apostolike tradition as he said after the cup deliuered Drinke ye all of this And contrariwise they also affirme that Christ said onely once Hoc facite do this and that was after he had giuen the bread whereas S. Paul notwithstanding rehearsing the institution of Christ doth twise repeate these wordes Hoc facite both after the bread and after the cup as hauing bene twise vsed of Christ in the institution 1. Corinth 1◠24. 25. Bellarm. de sacram Eucharist lib. 4. cap. 25. And thus they will make Christ to speake that which the scripture saith not he spake only following blind tradition they wil denie Christ to haue vttered that which the Apostle notwithstāding witnesseth was spoken by him That all Christians are not priestes alike before God but some more properly priestes then other Rhemist Apocal. 1. sect 5. Whereas the scripture speaketh indifferently of all the faithfull He hath made vs Kinges and priestes to God his Father Apocal. 1. 6. For although there be a difference of orders amongest men some are teachers some to be taught some pastors some sheepe yet this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificers or priests is indifferently giuē to al Christians in this sense none before God are more properlie priestes then others but all alike Christ Iesus an high priest for vs all In the Idolatrous sacrifice of the Masse they affirme and practise many thinges contrarie to scripture 1. The scripture maketh this notable difference betweene the priestes of the lawe and of the gospell that among them there were many because they were forbidden by death to endure but Christ because he dieth not but liueth euer hath an vnchaungeable priesthoode Heb. 7. 23. 24. Yet the papistes affirme that all their massing priestes are of Melchisedeckes order and so contrary to the scriptures they bring in a multitude of priests into the Gospel
well with the Ecclesiasticall function much more the care of one familie may The Iesuit is not wel aduised so soon to forget himselfe 9 That place in Zacharie Thou hast loosed thy prisoners out of the pit where there was no water Zachar. 9. 11. Bellarmine in one place expoundeth of Limbus patrum The dungeon of darknes from whence the Patriarkes were deliuered lib. 4. de Christi anima cap. 〈◊〉 In another place hee alleadgeth it to prooue purgatorie lib. 1. de Purgator cap. 3. But Limbus patrum and purgatorie are places among Papistes much different 10 Bellarmine in expouÌ„ding of that place 1. Cor. 3. 13. The fire shal trie euery mans worke and vers 15. He shalbe saued yet as it were by the fire is put to such trouble and busines that within the compasse of one Chapter hee admitteth contrarie senses of the same place in the first place by fire vnderstanding the iudgement of God in the seconde the flames of purgatorie de Purgator lib. 1. cap. 4. 11 Bellarmine in one place writeth thus In extremo iudicio duo tantum loca remanebunt Paradisus Gehenna At the last iudgement two places onely shall remaine Paradise and Gehenna heauen and hell lib. 1. 〈…〉 g. cap. 8. respons ad 5. obiect And yet not long after he confesseth that there are two places of eternal punishment Limbus infantum pro poena solius damni aeterna the dungeon of infants for eternal punishment of losse without smart and infâ—rnus pro poena damni sensus Hel for the eternall punishment both of losse and smart These then are two places that shall last for euer and Heauen is the third how then are there but two lib. 2. de Purg. ca. 6. 12 Bellarmine otherwhile beareth vs in hand that there are but two kindes of religious worship The higher kinde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due onely to God and an inferior sort called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Saintes vnto the which kinde belongeth that which they call Hyperdouleiâ— a higher kinde of inferior seruice or worship proper to the virgine Marie and the humanitie of Christ so he maketh three kindes in all lib. â— de Sanct. cap. 12. But in another place he doubleth the number and maketh sixe seuerall sortes Latreia simpliciter and secundum quid the first due vnto God the second vnto his image Hyperdulia simpliciter and secundum quid and so likewise Dulâ—a simpliciter and secundum quid the first proper vnto the virgine Marie and other Saintes the other to their images lib. 2. cap. 25. 13 Bellarmine to proue amongst other reasons that those words of Christ This is my bodie are taken properly not figuratiuely alledgâ—â—h this for one verba legum perspicua propria esse debent the wordes of lawes and statutes should be perspicuous and proper And againe Dogmata praecipua non nisi proprijs verbis tradi solent in diuiâ—is literis principall precepts are wont in the Scriptures to be expressed in proper wordes therefore it is not like that Christ being now to prescribe a perpetuall lawe and forme of this sacrament would speake obscurely lib. 1. de Eucharist cap. 9. yet elswhere hee saith Necessariò fatendum est scripturas esse obscurissimas It must necessarily be graunted that the Scriptures are most obscure de Verb. lib. 3. cap. 1. And findeth great 〈◊〉 with vs for saying that the precepts of faith are euldently expressed in Scripture which is no more than hee himselfe affirmeth 14 Sometime Bellarmine telleth vs that Corpus Domini solo corpore 〈◊〉 fide acceptum nihil prodest That the bodie of Christ being onely receiued with the bodie profiteth not de Eucharist lib. 3. cap. 9. Wherein hee faith right Sometime againe hee would make vs beleeue that the Sacraments are auailable ex opere operato by the verie woorke wrought non ex merito agentis vel suscipientis not for the worthines either of the receiuer or Minister And againe Fides poenitentia non dant efficaciam sacramenti Faith and repentance doe not giue efficacie to the Sacrament lib. 2. de Sacrament cap. 1. How these things agree together I can not see that the Sacrament should not profite without the faith of the receiuer And againe that it should auaile ex opere operato without any respect had to the receiuer 15 Bellarmine saith opera bona sine fide non prosunt good workes profite not without faith de Sacrament Eucharist lib. 3. cap. 9. And yet els-where confesseth that there may be Meritum de congruo a merite of congruitie before iustification If then workes may merite then they are auailable and that without faith which cannot be had before iustification Bellarmine lib. 2. de Poenitent cap. 12. 16 Bellarmine in one place saieth Non solum res sed etiam verba in Sacramentis nouae legis a Deo determinata sunt vt non liceat quidpiam immutare The wordes and matter in the Sacraments of the newe lawe are so determined of God that it is not lawfull to change one iotte de Sacrament lib. 1. cap. 21. yet they haue presumed contrarie to their owne rule to change both As for the matter of the Eucharist they haue taken away the one halfe depriuing the people of the cup. And concerning the wordes they do shewe no lesse boldnesse in altering them They haue put in enim into the wordes of consecration saying hoc enim est corpus meum and in consecrating the cup they adde these wordes mysterium fidei The mysterie of faith and all this Bellarmine saith is well done and that these wordes which are not founde in the Gospell are supplyed by tradition from Saint Peter de Sacram. Eucharist lib. 4. cap. 14. Thus they offend against their owne rules for they adde vnto the wordes determined of God in his holye worde which is conteined in the Scriptures 17 Bellarmine sometime graunteth that the bodie of Christ is made of bread in the Eucharist vt ex aqua factum est vinum as of water Christ made wine lib. 3. de Eucharist cap. 24. But in another place he flatly denyeth it for that was a productiue conuersion of the water into wine which is when that beginneth to be which was not before but the changing of bread into Christes body is no productiue conuersion but onely adductiue not making a thing to be which was not before but onely bringing it to a place where it was not before De Eucharist lib. 3. cap. 18. 18 To saye that the Iewes did not eate the same spirituall meate with vs and that the Manna which they did eate had no spirituall effect which is affirmed notwithstanding by Saint Paul 1. Corinth 10. 1. 2. and yet to graunt that they which were then iust or righteous were so iust ob participationem sacrificiâ— crucis by the participation of the sacrifice vpon the crosse I thinke are plaine contraries to say they were not partakers of the same spirituall meate with vs
is cast into the priuie Pag. 342. The thinges which it liketh your Sathanical spirite with blasphemous wordes to dishonor he meaneth the sacrament which indeede is by them most of all abused and dishonored Pag. 359. He calleth vs cursed Chananites Pag. 187. Ye falsely and wickedly lead the people ye are Apostataes ye are heretiques ye are impudent and rebellious children Pag. 404. These defenders in conditions be like such honest women as commonly we call Scoldes Pag. 409. Loe a grieuous and an heauie case that the world calleth you wicked and vngodlie men I wis they be too blame for it and so be they that call them theeues which come to be promoted to Tiborâ—e Pag. 446. Your impudencie of lying hath no measure nor end Pag. 459. The fiendes of hell were not yet let loose that begat Lutheranes Zuinglians Caluinistes and here of we vnderstand the youth of your Church which is no other but the malignant Church and Synagogue of Sathan Pag. 465. Though the defender feare not to be accounted a lyer yet should he be loth to be accountedan vnhonest man yea and specially a foole Pag. 502. We recken not what Luther saith what Zuinglius what Caluine what Antichrist what Sathan saith Pag. 506. If this defender were compared to a mad dog some perhaps would thinke it an vnmanerlie comparison let the man be as he is verilie the maner and fashion of both is alike Pag. 510. He calleth vs light preachers wicked vowbreakers lewde leacherous lurdens detestable blasphemers such is your deuilish rabble saith he This is M. Hardinges eloquence Pag. 524. O thou captaine lyer O most worthie not the reward of a whetstone but the iudgement of a backbiter of a slaunderer of a cursed speaker of the accuser of the bretheren of a blasphemer Canst thou perswade thy selfe to get credite by lying to seeme sober by rayling honest by villanie charitable by slaundering And al this stir is because we charge them with burning of scriptures which their vngodly practises here in England do notoriously shew to be true Pag. 549. He sheweth himselfe a foole a slaunderer an vnlearnedman Pag. 576. Here pricketh forth this hastie defender as peart as a pearemonger and faine would talke with the pope himselfe Pag. 602. Ye cannot abide salt water oyle the crosse And no maruel No more can not the deuill who possesseth you and rideth you Pag. 607. It shoulde haue become Scoggin Patch â—â—lle Harry Pattenson or Wil Sommer to haue told this tale much better then your superintendentship's And if ye would needs haue plaied the part your selues it had bene more conuenient to haue done it vpon the stage vnder a vices coate then in a booke c. And all this because their practises in seducing the people of God are compared to Ieroboams who entised the people from the true worship of God at Ierusalem by setting vp two Golden calues Pag. 616. When were euer such theeues in the Church of God as ye are Ibid. If all iffes were true then if heauen fell we should catch larkes And if a bridge were made between Douer and Caleis we might go to Boleine a foote as William Sommer once told King Henrie the eight Because M. Iewel had said if the Church of Rome can not erre the good lucke thereof is farre greater then these mens pollicie for such is their doctrine and life that for all them the Church may not onely erre but be vtterly spoiled Pag. 617. By your Apostacie ye haue done more wickedly then if ye committed Idolatrie Pag. 648. Sirs would ye haue the common people to come to the generall Councels Whom meane yee I pray you Tinkers and Tapsters Fidlers and Pipers such as your ministers be Alas poore soules what shoulde they doe there for there is no tinking nor tipling nor fidling nor piping there they may shut vp both budgets and mouthes But here M. Harding neede not thus to haue vpbraided our ministers with such scoffing and iesterlike termes if he had remembred as M. Iewell telleth him what Alphons de Castro reporteth of the popes Constat plures Papas adeo esse illiteratos vt grammaticam penit us ignorent That manie of them were so vnlearned that they were ignorant of their grammar Pag. 680. As I cannot well take an haire from your lying beard so wish I that I could plucke malice from your blasphemous hart Neither doth M. Harding heere content him selfe thus spitefully to haue entreated the liuing calling our Ministers Coblers Tapsters Tinkers Ministers wiues sober and graue matrons with him no better then strumpets But he doth most vnhonestly snatch and carpe at the dead reuile Gods Saintes terming the booke of Acts and Monumentes a huge dunghill of stinking martyrs Yea he presumeth to sitte in Gods chaire wresting the iudgment out of his hand and giueth sentence of condemnation against vs. The authors and professors of them be dead and rotten in hell fire with weeping and grinning of teeth the like iudgement looke ye and your fellowes to haue if ye repent not And in another place After ye haue fried and boiled saith he in rancour and malice against the Church ye are like to leape into the furnace of hell Thus wee heare M. Hardinges sugred eloquence Iudge nowe good Christian Reader whether this man haue not beene well trained vp in Sathans schoole as he slaunderously saith of vs. These and such like are M. Hardinges flowers who liste to take a further view of them shall finde them to be collected as into one bundle by B. Iewell where these pleasant sortes shall be offered to his smell Your deuilish spite your deuilish wickednesse your deuilish villanie Sathan is your schoolemaster your father the deuill your new Church set vp by Sathan you are the schoole of Sathan children of the deuill A page a slaue a clawbacke of the deuill your reprobate congregation your confused tentes of Sathan the nouice of the deuill Sathans broode Sathan holdeth you captiue ye are fast bound in Sathans fetters loose apostates prophane hel-houndes your blasphemies Sathanismes Caluinistes Sathanistes your wicked Chams brood your damnable side your deuilish rabble your congregation of reprobates your Turkish doctrine As craftie knaues in a comedie they are Apes they are Asses with such like Iewel prefat defens Apolog. But least we should thinke that M. Harding onely hath profited in this blacke and popish Rhetorike let vs see also the modestie of other mens spirits out of that schoole We shall easely finde that they are all one womans children and haue had all one schoole maister their stile and speech is so alike Bonauenture a frier of Loraine disputing with Wolfgangus vsed these as his best argumentes Thou heretike Iudas Beelzebub Bellarmine the mildest and most modest childe of that crue yet sometime sheweth the badge of his profession Ab alio spiritu Caluinus agitur saith he vt se Valentino opponat sic inter se daemonibus colludentibus
not a manifest applying of the words to the matter proposed to be occupied That wee would make the simple beleeue that no punishment of a mans owne person for sinnes committed nor penance enioyned by the Church is necessarie but all such things to be superfluous because Christ hath satisfied ynough for al 2. Corinth 2. Sect. 2. This is a malicious slaunder Wee affirme in deede that no punishment laid vpon any mans person either by himselfe or by the Church is any satisfaction to the iustice of God for our sinnes because Christ onely was able and hath made such satisfaction yet temporall punishment for chastisement ecclesiasticall discipline for satisfaction of the Church and amendment of open offenders are necessarie by the ordinance of Gods worde and in our Church are practised Fulk ibid. They saye that Luther Caluine and such wicked Libertines as it pleaseth them to terme vs do teach that Contrition is altogether a meane to make sinners eyther hypocrites or to put them in despaire Annotat. 2. Corinth 7. Sect. 3. Wee speake onely against the Popish heresie of penance or sorrowe to be satisfactorie for sinne and not against such sorrow which worketh true repentance and true contrition for all their sinnes past That wee refuse all mans attestation and approbation and will bee tryed by Scriptures onely and that wee count it a great absurditie to haue the Scriptures approued by the Churches testimonie Galath 2. Sect. 4. But wee affirme no such thing neither doe wee refuse to bee tryed by men iudging according to the Scriptures The approbation of the Scriptures by the Church wee allowe but wee count it a great absurditie that the authoritie of the Scripture shoulde depende vppon the Churches approbation and tryall which is the thing in question betweene vs. That wee teach that the charge of the Apostles was so distinct that none could preach or exercise iurisdiction but in those seuerall places which by Gods appointment or their lot for more particular regard of peace and orders sake were limited to euery one Galath 2. Sect. 6. But we teach contrariwise That euery one of the Apostles had as large and as generall authoritie as the other and that any of the Apostles by their commission might lawfully haue preached at Rome as well as Peter or Paul But after this distinction was made by God it was not lawfull for the Apostles to leaue or forsake their special charges and to intrude them selues into anothers limits as Saint Paul saith wee do not stretch our selues beyond our measure 2. Corinth 10. 14. That we haue no other arguments against the reall presence of Christ in the Sacrament but such as wee borrow of Aristotle and his like concerning quantitie accidents place position dimensions sight taste and other straites of reason to the which they bring Christes mysteries Coloss. 2. 1. We haue other arguments out of holie Scripture and the auncient writers Neither haue wee any arguments out of Philosophie but such as are grounded vpon the Scriptures which teach the perfect humanitie of Christ and all essentiall properties of a true and naturall bodie They say wee applie that text of Saint Paul Hee that will not labour let him not eate 2. Thessal 3. 2. against the vacant life of the Clergie Annot in hunc locum But wee require no such thing as to labour with the hands of such of the Clergie as labour in studie and teaching Against the idle life of Monkes Nunnes Friers and the rest of that crue as also against idle Masse-priests this text is strong That we hold nothing to be necessarie to saluation but the Scriptures 2. Timoth. 3. Sect. 3. We hold no such thing for so wee should exclude Christ him selfe as vnnecessarie to saluation But we affirme that the Scripture containeth all things necessarie to be learned to saluation and this is the true state of the question That wee plainly denie Melchisedech to haue bene a Priest Hebr. 7. Sect. 8. Here without shame they slaunder vs. This wee neuer denied neither by Gods grace will euer though we affirme that his Priesthood consisted not in offering of bread and wine neither doth the Apostle or any text of Scripture so teach They charge vs with this heresie That Christ was not the first man that entred into heauen Hebr. 10. Sect. 1. They belie vs to say we holde that Christ was not the first man that entred into heauen with his bodie or whole humanitie as the text is Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heauen both with their bodies and their soules by vortue of whose death all the faithfull from the beginning were receiued into heauenly rest in their soules That we will haue no difference betweene the laitie and the Clergie 1. Pet. 5. Sect. 2. It is false which here they obiect against vs. Wee onely mislike their Popish difference who do in such sort set apart their Clergie from the rest of the people as though they onely were the Lords lot and inheritance the rest excluded That we say the Scriptures be so easie that they may be not only safely read but also expounded boldly of all the people as wel vnlearned as learned and consequently euery one by himselfe and his priuate spirite without respect of the expositions of the learned fathers or expectation of their pastors iudgement may determine make choice of such sense as himselfe liketh 2. Pet. 3. Sect. 1. All these are great vntruthes In deede we do hold that the people may safely be admitted to the reading of the Scriptures though we denye not but that there are certain places therein hard to be vnderstoode yet we giue them not libertie to expound scripture as themselues listeth not staying for the iudgement of their pastors For we plainly protest that whosoeuer despiseth the ordinarie Ministerie of the word which God hath established in his Church for the direction of vs in the truth shal neuer attaine vnto true knowledge As for the expositions of the fathers we are so far from reiecting them where they interprete according to the sense of the Scriptures that they do in a manner anow all our interpretations which you mislike That wee affirme that wee neither keepe neither possiblie can keepe Gods commandements 1. Iohn 2. Sect. 7. Wee say not so but that we can not keep them in such perfection as the iustice of God requireth though by his grace we doubt not but we are enabled in such measure to keepe them as his mercie in Christ accepteth Fulk ibid. Thus wee see with how many slaunders our countrimen of Rhemes doe vnkindly charge and load vs withal neither are these all more who pleaseth may collect out of that blacke booke of theirs The want of the rest which I haue not here set downe I will supply out of another countrey-mans booke of ours to whome we are much beholding for afoording of vs such plentie of so good stuffe First
apart and so ought we verilie to beleeue affirmed by D. Benet maister of the Sorbonistes disputing with Frauncis Rebezies Martyr ex Crispin lib. 6. Fox 921. In the towne of Perth in Scotland Fryer Spense in his sermon affirmed that prayer made to Saintes was so necessarie that without it there could bee no hope of saluation to man ex regist Scotiae Fox pag. 1267. Thus Christ we see is displaced and thrust out of dores as whose mediation is not necessarie and the idolatrous inuocation of Saints brought in insteed thereof That there are some men in this life so iust that they need no repentance affirmed by the Rhemistes Luk. 15. sect 1. for so they expound that place ver 7. of men that continue iust and godly and are not penitent for their sinnes An other calleth marriage a prophanation of holy orders Greg. Martin discouer cap 15. sect 11. Contrarie to the Apostle who saith that marriage is honourable amongst all men Heb. 13. Our heartes and inward repentance are open to the Angels and other celestiall spirites in heauen Rhemist Luk. 15. sect 2. And thus they blasphemouslie rob God of his honour in attributing that to creatures which is peculiar to his Maiestie namely to bee a searcher and knower of our hearts 1. King 8. 39. That wee may beleeue in Saintes and that it is true of them as saint Paul sayth How can they call on him on whome they haue not beleeued Rom. 10. 14. So we cannot pray to any Saint in heauen vnlesse we beleeue and trust that they can helpe vs Rhemist Rom. 10. sect 4. A blasphemie contrarie to Scripture which sayth yee beleeue in God beleeue also in me Iohn 14. 1. God onely and his Christ is to be beleeued vpon That wee neede not maruell if the image of our Ladie and the like do stranger and greater miracles then those which Christ himselfe did Rhemist Iohn 14. sect 3. A monstrous blasphemie that images worke stranger miracles then Christ himselfe Catharinus a great papist sayth that the commandement in the lawagainst Images was but temporall and to continue but till the establishing of the New testament ex Bellarm. de imaginib sanctor lib. 2. cap. 7. That there is a religious worshippe properly due vnto Images yea as they are considered in themselues Et non solum vt vicem gerunt exemplaris And not onely as they represent an other thing Bellarm. de imaginib sanctor lib. 2. cap. 21. Lo then by these popish doctrine Images are to bee worshipped with diuine and religious worship which the Angels themselues refuse and is onely due vnto God Reuelat. 22. 9. That euery popish priest is after the order of Melchisedech and that the proper acte of Christes priest-hood consisteth in the perpetuall offering of his bodie and blood in the Church Rhemist Heb. 7. sect 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech but after the order of Aaron Heskius lib. 1. cap. 13. What intollerable blasphemie is this to affirme that euery vile massing priest is after the order of Melchisedech and to denie that Christ vpon the crosse was in that act a priest of Melchisedechs order And thus shall euery one of their shauelings be more properly a priest then Christ. In the idolatrous seruice of their Masse they vtter blasphemies in heapes Wee beseech thee sayth the priest receyue this oblation and yet they affirme that it is the verie bodie and bloode of Christ here then the priest is made a mediator for Christ. And agayne Commaunde thou these to be brought by the handes of the holy Angel into heauen But if it be the bodie of Christ what neede it bee carried by an Angel Let the Priest bow him selfe to the host saying I worship thee I glorifie thee Loe here they worship a peece of bread In canon Missae And to conclude they doubt not to say that sacerdos est creator creatoris sui That the priest doth make his maker Iewelrespons ad articul p. 615. It is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied for vs but God also must bee satisfied for our sins by the punishment of our selues Concil Tridentin sess 14. can 13. A blasphemous assertion that Christes satisfaction is not sufficient for vs. Men can not bee saued though they bee predestinate vnlesse they keepe Gods commandementes Rhemist Act. 27. sect 3. By this speech they seeme to insinuate that a man predestinate of God may misse of saluation which is a blasphemous thought for Gods eternall decree chaungeth not The Rhemistes alleadg this saying of Hierome They follow the lambe whither soeuer he goeth if the lambe be in euery place then they that bee with the lambe must be euerie where you see say they how that blessed father refuted the Caluinistes before they were borne Rhemist Apocalyps 6. sect 1. Are not now the papistes I pray you become vibiquitaries them selues nay worse then vbiquitaries enclyning to the opinion of the omnipresence not onely of the humanity of Christ but euen of the saintes which is a great blasphemie That confidence and assurance that faithfull men haue of their saluation they call a faithlesse persuasion a most damnable false illusion and presumption Rhemist Rom. 8. sect 9. A fond speciall faith and fiction Rom. 4. sect 9. yea they most wickedly say that it is not fides Apostolorum but fides demoniorum not the faith of the Apostles but the faith of Deuils 1. Corinth 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures as where Saint Paul sayth I am persuaded or I am sure that neyther death nor life c. shall bee able to remoue vs from the loue of God Rom. 8. ver 38. 39. And S. Peter That wee should make our election and calling sure 2. Pet. 1. 10. A dead faith is a true faith and the same which is called the catholike faith and in substance al one with that faith that iustifieth Rhemist Iames. 2. sect 11. So by this reason the faith of deuils and iustifying faith shal be all one in substance for that dead faith as the apostle sheweth the deuils them selues may haue for they beleeue and tremble Iames. 2. 19. The certaintie of remission of sinnes with a sure confidence and trust in Christ may be found euen amongest schismatikes heretikes and wicked men Coun. Trident. sess 6. cap. 9. It appeareth by this that they vnderstand not what this sure trust and confidence meaneth when so vnaduisedlie and grossely they affirme it to be found amongest wicked men None can be affured of remission of finnes but there followeth peace of conscience with God And this peace none can haue but they which are iustified by faith Rom. 5. 1. and none are so iustified but the righteous and faithfull That the decree sentence which was pronounced by the high priests scribes against Christ was iust and right Hosius cont Brentiū lib. 2.
as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may
counted heretikes for Christ saith my wordes are spirite and life the flesh profiteth nothing Iohn 6. Vpon the which words Augustine thus writeth Spiritualiter inquit intelligite quod loquutus sum Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucisigent sacramentum vobis aliquod commendauâ— spiritualiter intellectum viuificabit vos You must spiritually vnderstande that which I say You shall not â—ate this bodie which you see nor drink my bloud which they shall shed that shall crucifie me I haue commended vnto you a certaine sacrament it being spiritually vnderstood shall quicken you in Psalm 98. So Bernard saith writing of the Eucharist Cibuâ— iste non est ventris sed mentis non vadit in secessum sed tendit in excelsum This is not the foode of the bellie but of the minde it goeth not into the draught but tendeth to heauen Serm. de coenadomint But if the flesh of Christ were verily eaten as other materiall meates are it must needes go into the bellie and so into the draught which as the Scripture saith is the purging of all meates Mark 7. 19. Againe he saith Christum habemus non quomodo Angeli in praesentia maiestatis non quomodo Apostoli in visione humanitatis sed quomodo eum etiam nunc habet ecclesia in fide sacramentis Wee haue Christ not as the Angels haue him in the presence of his maiestie not as the Apostles in the sight of his humanitie but as the Church now hath him in faith and the sacraments Serm. in fest Martin The presence of Christ then in the sacrament is no otherwise than by faith therefore hee is not carnally present for faith is not of things present but hoped for Heb. 11. 1. Thus are wee with other auncient fathers without cause by the new-fangled Papistes condemned as heretikes Their mouthes wee cannot stoppe yet prooues they neuer shall haue any against vs. Thus as wee see the Iesuite hath almost runne himselfe out of breath in following vs with open crie of heresie might and maine hath hee laboured to charge vs with twentie heresies but hee hath tolde as manie vntruthes and lies Let any indifferent man now consider how the Iesuite hath paltred with vs. First he obiecteth those heresies which we our selues condemne that they know as the heresies of Seruet haeres 7. and of Swinkfeld haeres 15. Secondly he forceth those heresies vpon vs which doe with better right rec oyle vpon themselues as haeres 14. 17. Thirdly he slaundereth vs with those opinions which we holde not as Luther haeres 4. Caluine Bucer haeres 14. Beza haeres 15. Fourthly he calleth those heresies which we doubt not to defende as Catholike opinions howsoeuer they displeased some of the olde writers Such is that of Aerius that prayer is not to be made for the dead haeres 11. And that of Vigilantius that the reliques of Saints are not to be adored nor themselues to be prayed vnto haeres 13. All the rest for the most part which the Iesuite calleth heresies are by Augustine defended maintained in his works As therfore Hierome said to Augustine epist. 11. inter epist. Aug. Si me reprehendis errantem patere me quaeso quasi errare cum talibus If you reprehend me for my error giue me leaue to erre with such notable men After hee had alledged diuers auncient writers of his opinion So if wee were in some errour as wee are not neither shall the Iesuite euer prooue it against vs hee might somewhat beare with vs because wee erre and are deceiued with Augustine Although in deede as Augustine aunswereth Hierome Puto quia cum his errare nec te ipse patieris I thinke you would not willingly your selfe erre no not with these worthie men epist. 19. So neither will wee with Augustine Hierome or any other willingly by Gods grace maintaine any error much lesse heresie Thus I trust we haue for this time and for our purposed breuitie sufficiently aunswered the Iesuite hee hath hitherto but spent his breath laide his nettes in vaine The pitte of heresie which they digged for vs them selues as it shall now appeare are fallen into Wee will therefore seeing the Iesuite hath first prouoked vs to this cumbate a little requite his kindnes and bestowe vpon him and his fellowes a full scoace of heresies not deuised or imagined by vs but such as were condemned by the fathers of the Church for heresies and are nowe either in part or in whole maintained by the Church of Rome And herein I will rather follow Augustine than either Epiphanius or Philoster to whom the Iesuite seemeth to be more addicted for Augustine hath written more exactly and with better iudgement of this argument than either of them And of Philoster Augustine giueth this censure Multas haereses commemorat quâ— mihi appellandae haereses non videntur he reckoneth vp many heresies which seeme to mee not worthie the name of heresie haeres 80. But now to the purpose First Marcelline the companion of Carpâ—crates that monstrous heretike was noted also of heresie because shee worshipped the images of Iesus and Paul and offered incense vnto them August haeres 7. So it was concluded in the second Nicene Councell that the image of God is to be adored with the same worship that is due vnto God which idolatrous decree is defended by Thom. Aquinas Bonauenture Caietanus Bellarmine also alloweth censing and burning of odors before images lib. 1. de sanctor beatitud cap. 13. which is a part of diuine worship for therefore Hesekiah brake downe the brasen serpent because the people burned incense vnto it 2. King 18. 4. Secondly the heretikes called Heracleonitae did after a new sort purge and redeeme their dead by anointing them with oyle balme haeres 16. So the Papists haue excogitate a sacrament of extreme vnction wherein they annoint their sicke with oyle for remission of their sinnes their eyes their nostrels eares mouth hands reynes feete of this popish custome of aneeling see the Rhemist annot Galath 4. Sect. 2. Iam. 5. Sect. 14. Thirdly the heretikes called Caiani did highly extol Iudas as a diuine and holy man and they counted his wicked act in betraying of Christ for a singular benefite August haeres 18. So some of the Papists haue written Iudaei mortaliter peccassent nisi Christum crucifixissent the Iewes had sinned mortally if they had not crucified Christ distinct 13. look before Blas 59. 4 The heretiks called Taciani did coÌ„demn mariages made no better account of them than of fornication neither do they receiue any maried person into their order haeres 24. That the Papistes are not farre off from this heresie it appeareth both by their doctrine and practise First for their doctrine thus they write That the order of the Priesthood is prophaned by mariage Greg. Martin discou cap. 15. Sect. 11. Whereas the Apostle saith
of hospitalitie Rhemist annot Heb. 13. sect 2. Sweare not by heauen it is the Lordes seate nor by the earth it is the Lordes footestoote Math. 5. The place where thou standest is holy ground Exod. 3. Thou hast knowen the holy scriptures of a childe 2. Timoth. 3. 15. The very letters of scripture are called holy because of the holy contentes Ergo also Images of Saintes because they are signes of holy thinges are to be reuerenced and worshipped Bellarm. de imaginib sanctor lib. 2. cap. 12. And these with the like are their stout argumentes for the adoration of Images The prophet commaunded Naaman to wash him himselfe 7. times 2. King 4. The Altar must be cleansed 7. daies Exod. 29. 37. Iob offered 7. Bullocks and 7. Rammes for his friendes Iob 42. So in the Apocalips 7. Churches 7. Angels 7. Starres 7. Candlestickes 7. Thunders and the like Ergo there are 7. Sacramentes Bellarm. de sacrament lib. 2. cap. 26. Rhemist anâ—ot Apocal. 1. sect 3. Act. 8. 17. They did lay their handes vpon them and they receiued the holy ghost Ergo confirmation which is done by laying on of handes is a sacrament Act. 19. 6. Paule laide his handes vpon them and the holy ghost came vpon them and they spake with tongues Ergo a sacrament of confirmation Bellarm. de sacram confirmat lib. 2. cap. 2. God is able to bring a Camel through the eye of a needle Math. 20. 26. Christ came in vnto his Apostles the dooers being shutte rose out of his graue the stone lying vpon it Ergo he may as well and is present bodily in the Eucharist Rhemist Math. 26. sect 11. Bellarm. lib. 3. de sacram cap 6. Christ transâ—igured his bodie in the Mount Math. 17. he turned water into wine Iohn 2. Appeared to Saule out of heauen Act. 9. Ergo he may as well be present in the sacrament and consequently is Rhemist Iohn 2. sect 2. Act. 9. sect 1. For the sacrifice of the masse they reason thus Prou. 9. 1. wisedome hath built her an house sâ—â—ine her victuales and drawen her wine Melchisedech brought forth breade and wine to Abraham Gen. 14. The Priestes and Leuites shall not want a man to offer burnt offeringes continually Ierom. 33. 18. Ergo there is a sacrificing priesthood vnder the Gospell and the masse is properlie a sacrifice Bellarm. lib. 1. de missa cap. 6. 9. But here they haue prooued nothing vnlesse they say that the masse is a burnt offering or that therein there is an oblation of bread and wine which they will not graunt Likewise they reason out of the new testament as Iohn 4. Christ saith The houre commeth when the true worshippers shall worship my father in spirit and trueth Acts. 13. 2. As they ministred and fasted the holy Ghost said Seperate me Paule and Barnabas Christ also said Hoc facite Do this in remeÌ„brance of me In all these places by worshipping ministring doing we must vnderstand sacrificing Ergo the masse is truely and properly a sacrifice Bellarm. cap. 11. 12. 13. Iob offered sacrifice vnto God for his friendes Iob. 42. Ergo the Masse a sacrifice propitiatorie Bellarm. lib. 2. cap. 2. Timoth 1. epist. 2. 1. I exhort saith the Apostle that first of al supplications praiers and giuing of thankes be made for all men for Kinges and for all that are in authoritie that we may leade a quiet and a godly life Ergo the Masse is a sacrifice auailable for the obtaining of temporall blessinges for these are the supplications which are made in the Masse Bellarm lib. 2. de Miss cap. 3. Christ hanging vpon the Crosse vttered but seauen short sentences in the hearing of those that stoode by for the space of 3. howres all the while beside holding his peace Ergo the priest at masse is not bound to vtter all the canon with a lowd and audible voice lib. 2. cap. 12. The prophet Dauid saith Let my praier be directed before thee as incense Psal. 141. 1. Ergo censing and burning of incense is to be vsed in the masse Bellarm. lib. 2. de Missa cap. 15. For Auricular confession they bring these and such like argumentes Adam and Eua confessed their sinnes vnto God Genes 3. and Cain also Genes 4. At the voice of Christ Lazarus came forth of the graue and was loosed by his Apostles from his graue cloathes Iohn 11. So men confessing their sinnes to the priestes by them receiue absolution Ergo Auricular confession necessarie with particular enumeration of sinnes It were too long to heape together either all or most of those childish and wanton argumentes wereby our aduersaries do rather dally then dispute with vs ministering rather matter of sport and laughter then enforcing any sound perswasion of their cause But by these which wee haue seene wee may gesse of the rest Let indifferent men nowe iudge whether we may not iustly say vnto them their proofes and argumentes being so weake hanging so euill together as Irenaeus obiected to the heretikes that they make a rope of sande All the worlde beginneth to see their nakednes beggerie what sleight arguments what loose coniectures what poore shifts they vse and how in most of their chiefe questions they are faine to begg some help of the Iewes and runne to their beggerly ceremonies as S. Paul calleth them for succour It shall not be a misse to see a few examples of this matter To proue their traditions beside scripture they alledge the vnwritten traditions of the Iewes Bellarmine de verb. lib. 4. cap. 8. And yet wee read of no such authentical traditions which they had but those which were vnlawfull superstitious condemned by our Sauiour Christ Mark 7. 9. Ye reiect the commandements of God to obserue your own traditions They ground the vsurped Monarchie of the Pope ouer the whole Church vpon the example of the high priesthood in the law which was a type and figure of Christ and in him accomplished Heb. 4. 15. 9. 24. Bellarmine de Roman Pontif. lib. 1. cap. 9. The name of Clerkes or Clergie men Bellarmine deriueth from the Iewes amongst whom the Leuites were said to be the Lords lot inheritance Numb 18. Bellarm. li. 1. de Clericis ca. 2. And thus he would bring in a legal Iudaicall difference between the Ministers of the Gospel the people as there was between the Leuites the other tribes Wheras before the Lord there is no difference between them in that respect for they are al both people pastors the Lords inheritance lot 1. Pet. 5. 3. The single life of the Clergie he would proue by the example of the priests in the lawe who when their course came to sacrifice separated themselues from their wiues Bellarm. de Cleric li. 1. ca. 19. But who seeth not that this was a legal sanctitie onely representing the integritie puritie of the true perfect priest Christ Iesus for otherwise by the same reason they may exact
sacrifices appointed in the law for sinnes of ignorance Leuitic 4. Where we alleadge the example of Saint Paul that appealed vnto Caesar saying thus I stand at Caesars iudgement seat where I ought to be iudged Act. 25. 10. to proue that as Paul so Peter and his successours were subiect to the terrene and secular power of the Emperours Their aunswere is that there is not the like reason of Heathen and Christian gouours for vnto them euen the chiefe Bishop was subiect in ciuile causes But when Princes became Christians they then were to submit themselues to the Pope as sheepe to the shepheard Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthie aunswere as though the Gospell did abridge the lawful authoritie of Princes for if it were the right of heathen Emperours to be supreme Iudges of all persons otherwise the Apostle would not voluntarily haue appealed to an vnlawful and vsurped power Much more may Christian Princes challenge the same right They cannot aunswere that Caesar had this power by vsurpation for the Apostle was not compelled thereunto but made free choyce of Caesar to be his Iudge To proue that it is not lawful nor conuenient for one the same man to be both an Ecclesiasticall temporal Prince We bring forth these such like places of Scripture It is not meete we should leaue the worde of God and serue tables Act. 6. 2. No man that goeth a warfare entangleth himselfe with secular busines 2. Timoth. 2. They answere vs that it is not meete an Ecclesiasticall person should attend vpon base offices as to be a Cator or prouider of victuals to be occupied in buying and selling and such like Bellarm de pontif lib. 5. cap. 10. But they haue saide iust nothing for who seeth not that these secular affaires are forbidden not so much because of their basenes or vilenes as because they are lettes and impediments vnto the pastorall function Now it is most plaine and euident that the charge and care of ciuil gouernement are as great nay a greater distraction of the minde than the executing of smaller and baser offices and require greater studie and industrie and therefore do as well nay much rather hinder and let the progresse of spirituall matters And yet further to shewe what a friuolous and feeble aunswere they haue made our Sauiour Christ saith to put all out of doubt Who made mee a iudge or deuider ouer you Luk. 12. 14. They will not say I trow that these are base and vile offices to be a Iudge of controuersies and a deuider of lands and hereditaments to giue vnto euerie man his owne yet euen these principall prerogatiues of ciuil gouernement our Sauiour doth refuse as vnfit to be matched with the preaching of the Gospell Whereas wee inferre vpon Peters example Act. 10. 26. who forbad Cornelius to worship him that Saints and holy men are not therefore to be adored with any religious worship It is aunswered that Cornelius did well and as he ought in worshipping Peter but Peter of modestie refused to take it at his hands Bellarmine de sanct lib. 1. cap. 14. Yea but Peter rendereth a reason For I am also a man v. 26. insinuating that such religious worship belonged vnto God not vnto man If it be then a point of modestie onely for the creature to refuse that homage which is due to the creator then was this modestie in Peter That there was and is one and the selfe same substance both of the sacraments of the olde Testament and of ours wee proue it by Saint Paules wordes They all did eate of the same spirituall meate and did all drink the same spirituall drinke 1. Corinth 10. 4. Answere is made that they did eate and drinke the same spirituall meate and drinke amongst themselues not the same with vs Bellarmine de Sacram. lib. 2. cap. 17. which is but a vaine shift for the Apostle addeth They dranke of the spirituall rocke that followed them and the rocke was Christ v. 4. Now Christ is the same spirituall rocke both vnto vs and vnto them not vnto them onely among themselues or to vs onely but both vnto them and vnto vs. That the baptisme of Iohn and the baptisme of Christ was one and the same in substance and of the same efficacie and force we proue it thus Iohns baptisme was the baptisme of repentance for remission of sinnes Luk. 3. 3. So also was the baptisme of Christ repent and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes Act. 2. 38 Ergo there was the same fruite and effect of each baptisme They doe aunswere vs thus No sayth the Iesuite there is not the like reason of both for repentance went before Christes baptisme as a necessarie preparation thereunto but it followed Iohns Baptisme as an effect thereof Bellarm. de baptis lib. 1. cap. 23. This answere is too vayne and friuolous for in repentance are two things the purpose of hart Act. 11. 23. and the amendement of life which consisteth in beeing buried and dead vnto sinne and rising vp to the newnesse of life Rom. 6. 4. This purpose and vow of heart with confession of sinnes went as well before Iohns baptisme as Christes for the people first came and confessed their sins and then were baptized of Iohn Math. 3. 6. Luke 3. 12. And as for amendement of life which is the accomplishment and fruites of repentaunce it neither went before Iohns baptisme nor Christes not Iohns by their owne confession not Christs for in the same instant that the Apostle said Repent be baptized Act. 2. They were baptized so that the time serued them not to shew the fruites of repentance and by baptisme wee are buried vnto sinne and raysed vp to newnesse of life Rom. 6. 4. But the fruites and efficacie of baptisme goeth not before but followeth after thus the vanitie of their answeare is vanished and blowen away Whereas wee obiect that saying of Christ Except yee eate my fleshe and drinke my blood yee haue no life in you Iohn 6. 53. That it can not bee vnderstood of the Eucharist as our aduersaries doe expound all such places in that chapter for then no man could be saued without this sacrament which were an absurde and hard saying And so both infantes which are not fit to receyue it and all such as are preuented by some remedilesse necessitie should be cut off from the hope of saluation They answere thus first that the place is to bee vnderstood onely of those that are Adulti of yeares of discretion not of infantes And agayne all men are bound evther to communicate reipsa aut desiderio either in verie deade or else in vowe and desire Bellarm de sacram Eucharist lib. 1. cap. 7. resp ad argum 3. This answere is like vnto the rest verie insufficient and may bee turned vppon themselues for whereas they vrge the necessitie of baptisme out of these words of
intercessors not as authors themselues of any benefite vnto vs but obtayning through Christ and his merites whatsoeuer by them is obtayned for vs Bellarm. de Sanct. lib. 1. cap. 17. Answ. First their owne practise is contrary for they make their saints their mediators by their owne merites and worthinesse as in those blasphemous verses made of Thomas Becket is to be seene Tuper Thomae sanguinem quem pro nobis impendit Fac nos Christe scandere quò Thomas ascendit By the blood of Thomas which for thee he did spend Graunt vs Christ whither he did to ascend Secondly the scripture biddeth vs pray in the name of Christ vnto God and we shall receiue what wee aske which is a more compendious way then to pray to Saintes and they by Christ vnto God for if praying in our owne persons in the name of Christ our prayers be heard Iohn 16. 24. inuocation of Saintes is superfluous Distinct. 19. They make two kindes of religious worship one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is onely due vnto God the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee giuen to angels and to sayntes Bellarm. lib. 3. de sanctis cap. 12. Answ. All religious worship is onely to be yeelded vnto God as the angel would not suffer Iohn to worship him but sayd Worship God Apocal. 22. verse 9. because all worship is due vnto him hee forbiddeth not Iohn some speciall kinde of worship but generally all as acknowledging that no kinde of worship was due vnto him And concerning the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken also in scripture for the proper seruice of God as Galathians 4. 8. Yee did seruice to them that by nature were no Gods There this worde is vsed Distinct. 20. They distinguish betweene Idolum an Idole and Imago an Image an Image in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a true similitude of a thing an Idol◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth represent a vain thing that is not such were the Idols of the heathen Images they say they haue but no Idols Bellarm. lib. de Sanct. cap. 5. Aunsw 1. As concerning the word the Idols in scripture are also called images Rom. 1. 13. there the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed The papistes then in worshipping of Images are prooued also to be idolaters worshippers of Idols This friuolous distinction helpeth them not Distinct. 21. They make this difference betweene the Idols of the heathen and their Images the heathen worshipped their Idols as Gods and therefore were Idolaters But they worship their images for that relation they haue to those whose images they are Rhemist Philipp 2. sect 2. Ans. The Iewes also which were plagued of God for their idolatrie had a relation in their golden Calfe to that God that brought them out of Aegypt Exod. 32. 4. 5. So Iudg. 17. 3. Micah his mother sayth that shee had consecrated the shekels of siluer to the Lord Iehouah to make a molten Image yet for all this they were idolaters and so are the Papistes this shift of theirs helpeth them not a whit Distinct. 22. A thing may be honâ—ured or is sayde to receyue or be capable of honour after a diuerse maner First a thing is honoured Per se vel per accidens of it selfe as the person of the king is honoured or accidentally as the kinges robes are honoured because of the king Secondly a thing may bee honoured propter se velpropter â—liud for it selfe sake or for and because of some other thing wheron the cause of the honour dependeth Thirdly a thing may be honoured propriè impropriè properly which in respect of it selfe is honoured impropriè which insteed and place of an other thing is honoured as the Embassador is for the king Now the Images of Saintes are to be worshipped not onely improperly or accidentallie but properly and of themselues yea improperly and by an accident are capable of the highest kinde of worshippe as the Image of God or Christ of the same honour that is due vnto them Bellarm. lib. â— de Sanct. cap. 20. 21. 23. Answ. I pray you how faâ—re are these blasphemous Papists from the highest kinde of idolatrie and from making their stockes and stones their gods For the heathen in like sort vsed such distinctions Non ego illum lapidem colo adoro quem video sed seruio ei quem non video I do not worship this stone I adore that I see but I serue him whom I see not August in psal 96. Thus properly they gaue adoration to their Images but seruice which is the english of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhemist Math. 4. sect 3. they referued vnto that God whose image it was yet for all this they were most moÌ„strous idolaters and so are the Papistes Agayne no religious worship properly or improperly accidentally or otherwise is due to any but onely to the Lord Thou shalt worship the Lord thy God and him onely shalt thou serue Math. 4. 10. Which text is alleadged by our Sauiour against Sathan who had tempted him to fall downe and adore him wherefore by this text all falling downe and prostrating of our selues before any creature to adore it is forbidden without which submisse gesture not the meanest kinde of religious worship can be exhibited to any Distinct. 23. There are then three kinds of religious worship due vnto God and his Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice proper vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration which may be giuen to Saints and angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an higher kinde of adoration due onely to the virgine Marie And each of these three hath two kindes euery one of them may be considered Simpliciter vel secundum quid simplie or absolutely or in part onely and respect and euery one of these kindes of worship is eyther Cultus perfectus or imperfectus a perfect or imperfect worship The perfect and simple kinde of Latreâ—a is proper to God onely the imperfect and inferior or respectiue kinde may be giuen and is due to the image of God so the perfect kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the Sainte himselfe the imperfect for his image the perfecte kinde of Hyperdouleia is for the Virgin Marie only the imperfect for her Image Bellar. li. 2. de Sanct. ca. 25. Contr. First thus haue we sixe kindes of religious worshipe forged deuised by papists more by fiue theÌ„ the word of God either knoweth or acknowledgeth 2 Where haue they learned that the Virgin Mary is worthy of an higher kinde of adoratioÌ„ then either Saint or angel The scripture only saith that they shalbe as angels not aboue or superior to angels Mat. 22. 30. 3 By this distinctioÌ„ of theirs it coÌ„meth to passe that the image of God of Christ yea of our Lady shal haue an higher kind of worship not then the Images of saints but then the saynts themselues then either prophet or apostle for these haue but their Douleia their simple adoration but
the scripture alloweth that speech Wee are messengers for Christ and for Christ or in Christes steede we beseech you 2. Corinth 5. 20. 21. He saith not as Christ but for Christ and the highest dignitie that the pastors of the Church haue is to be ministers only of reconciliation 2. Corinth 5. 18. and to be dispensers or disposers of the mysteries of God 1. Corinth 4. 1. See then what is become of this distinction Distinct. 37. There is an action in the Church which is both a sacrifice and a representation of a sacrifice beside there is also an otherthat is no sacrifice but a representation onelie the first is the Masse the second the Eucharist Bellarm. lib. 1 de missa cap 1. Contr. 1. The Eucharist also is a sacrifice of praise and thankesgiuing as the word signifieth for other sacrifice externall in the Church we acknowledge none but these spirituall ones Hebr. 13. 15. 16. 2. Such distinction of a sacrifice representing and a representing without a sacrifice they learne not out of the word nay it is coÌ„trary to it for al that Christ commaundeth vsis to doe this in his remeÌ„brance and this doing is nothing else but eating drinking according to his institution in the sacrament 1. Corinth 11. 26. vers 2â— This do as often as ye drinke it This doing is coÌ„municating by drinking not sacrificing as they fondly imagine Distinct. 38. There is Duplex diuortium a double kinde of diuorce in matrimonie quoad thorum cohabitationem quoad vinculum A diuorce from bed and bourd onely the mariage knot or bond remayning still as in case of adulterie and an other kinde when the knotte or bond it selfe is dissolued and loosed Bellar. de matrim lib. 1. cap. 14. Contr. This distinction is contrarie to the Apostle as wee shall shew marriage cannot bee dissolued in respect of bedding and bourding together but the bond Vinculum must needes be vntied What the Vinculum or bond of mariage is Saint Paul sheweth The wife hath not power ouer her owne bodie but her husband and so likewise the husbande c. 1. Corinth 7. 4. and that this is the bond it is gathered out of the 15. verse where speaking of the departure of infidels hee sayth that a brother or sister is not in subiection that is is no longer bound to performe these duties and debtes of mariage verse 27. Art thou bound to a wife secke not to be loosed Ergo the bond may bee loosed the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the which worde commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinculum â— bond Therefore by not being in subiection or vnder power one of an other is to be freed and to be no longer bound If the marriage knot or bond could not be vntied among christians the apostle needed not to haue saide Seeke not to bee loosed for who will seeke for an impossible thing Distinct. 39. Some vertues are Morales moral some Theologica theologicall repentance which they call penance is a vertue Morall saith the Iesuit faith a vertue Theologicall Bellarm. lib. 1. de poenitent cap. 29. Contr. First this distinction is not currant for if you vnderstande by Theologicall that which is diuine for so wee englishe Theologia Diuinitie then are all the vertues of christians Theologicall that is Diuine both in respect of the author for they are all the giftes of God Iam. 1. 17. as also in respect of their operation and effect Yee are partakers sayth S. Peter of the diuine nature if ye flie the corruption of worldly lusts 2. Epist. 1. 4. Lo the flying of worldly lustes which is with them a Morall vertue is now become a theologicall or diuine vertue because thereby wee are made diuine or like to the diuine nature Secondly if they bee morall vertues which consist in manners and practise they theologicall that consist in knowledg and speculation Faith in that sense is not theologicall but morall Faith working by loue Gallath 6. 5. Thirdly what needeth such distinction and separation of vertues seeing the apostle ioyneth them all together Ioyne vnto your faith vertue to vertue knowledge to knowledge temperance 2. Peter 1. ver 6. 7. Therefore it is no good argument which the Iesuite maketh â—ayth belongeth not to repentance because one is of this kind another of that seeing the apostle both in nature practise ioyneth theÌ„ together Distinct. 40. In contrition Propositum non peccandi duplex there is a double purpose not to sinne any more Virtuale siue implicitum formale seu explicitum an inward and vertuall purpose and a formall and explicate purpose the first is not sufficient but it is necessary that he which is iustified from his sinne should make a formall expresse purpose not to sin any more beside the detestation which he hath of sinne Bellarm. lib. 2. de poenitent cap. 6. Contr. First the Lord saith by his prophet If the wicked will returne from all his sinnes and keepe my statutes hee shall surely liue Ezech. 18. 21. Here is nothing required but a forsaking of sinne and doing of righteousnes which may be done without any such formall or expresse purpose yet a purpose of heart is necessary Act. 11. 23. which must needs accompanie the detestation of sinne and amendement of life Secondly I pray you where was this formall expresse vowe or purpose in the theese vpon the crosse vnto whoÌ„ Christ notwithstanding promised paradise Luk. 23. verse 42. 43. Distinct. 41. They distinguish thus of merites There is Meritum de congruo merite of congruitie as the workes which goe before instification though they be not simplie meritorious Ex debito iustitiae by the due debt of iustice yet they deserue of congruitie Meritum de condigno merite of condignitie followeth iustification whereby a man by his meritorious works is worthy by iustice of the kingdome of heauen Rhemist annot Ro. 2. sect 3. Bellarm. lib. 2. de poenitent cap. 12. Contr. First that there is no merite at all of condignitie S. Paul sheweth saying The afflictions of this life are not worthie or as they reade Condigne of the glory to come Rom. 8. ver 1. 8. The Rhemistes distinction vpon that place of condigne to and condigne of is but a Iesuiticall toye and not worth the answere Secondly that there is no merite of congruitie before iustification it is thus prooued Without faith there is no merit for without faith it is impossible to please God Hebr. 11. 6. and saith is not before iustification Rom. 5. 1. Ergo. Distinct. 42. Workes of the lawe or of nature done without or before sayth merite not but workes done by Gods grace are truely meritorious Thus they answere vs when we obiect that place Rom. 3. 28. Wee holde that a man is iustified by faith without the workes of the lawe Rhemist in hunc locum Contr. The Apostle himselfe taketh away this distinction Ephes. 2. By grace are
punishment in purgatorie exceedeth the greatest torment in this life Bonauenture denyeth that and saith that the greatest paine of purgatorie onely exceedeth the greatest of this life And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie for there is no such place as we haue elsewhere shewed That the Saints know our prayers though it be not agreable to scripture yet it is agreed vpon among papists yet about the maner how they come by the knowledge of our praiers it is not amongst them agreed Some thinke that mens praiers are at that instant reuealed to Saints when they are made Others that in the beginning of their happines so soone as they are receiued into heauen they beholde all things in God as in a glasse which appertaine to them And this Bellarmine taketh to be the more probable opinion ca. 20. yet it is but a prophane speculation for God himselfe onely knoweth the heart neither will he giue his honour to another Caietanus Cardinall confoundeth images idols taking them for all one Bellar. and the rest make great difference betweene them Images they say they haue but no Idols Bellarm. de imaginib sanctor lib. 2. cap. 7. Some papistes hold opinion that the Images of the Trinitie ought not to be made Abulens Durand Peresius Caranza who beside alloweth not the Image of Christ to be made Others hold the contrary that they may safely bee made and adored Caietanus Catharinus Sanderus and Bellarmine who for the most part holdeth with the worst opinion Concerning the worshippe of Images it is agreed amongest papistes to be lawfull and commendable though it bee flat contrarie to the second commaundement yet they disagree about the manner of worship Some holde that the Image in it selfe is not at all to bee worshipped but before the Image that onely whose Image it is Sic Durandus Alphonsus de castro Others that the Image is to be worshipped and adored with the same kinde of worship that the exemplar is whose Image it is and so the Image of Christ to bee worshipped as Christ himselfe Sic Caietanus Bonauentur Capreolus and others There is a third opinion that Images properly in themselues may bee worshipped yet with an inferior kinde of worship then that which is due to the Saint resembled by the Image Peresius Catharinus Sanderus to these consenteth Bellarmine de Imaginib sanctor lib. 2. cap. 20. The Papistes make two kindes of Religious worship the higher and more excellent kinde which is due onely vnto God they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inferiour kinde which may bee giuen vnto Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Bellarminus Yet Martinus Peresius a learned papist sayth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the worship of Sayntes for the worde is translated serâ—itude or seruice but we are not seruants to the Saints but their fellow-seruants Bellarm. lib. 1. de beatitud Sanctor cap. 12 Now concerning the sacraments Some of them thinke that the same definition of a sacrament cannot agree vnto the sacraments both of the old and new testament but improperly Sic Magister sententiar Albertus Bonauenture Others thinke that this definition of a sacrament est sacrae rei signum It is a signe of an holy thing may properly comprehende both the olde and new sacrament because it is not of the essence of a sacrament to bee a cause of sanctification but a signe onely Sic. Thom. Dominicus a Soto Martinus Ledesinius and this is the truer opinion But Bellarmine fully liketh neither lib. 1. de sacram cap. 12. Nowe whether the sacramentes doe consist ex verbis rebus of the wordes and the things or elementes as their matter forme it is a great question among papistes Some holde that they doe not but that any thing sensible whether it be the element or the word is the matter and the fourme to bee the signification Sic Dominicus a Soto Caietanus Others thinke that all Sacramentes consiste not of the worde and elementes but some onely Sic Durandus A thirde opinion is that the sacraments onely of the New Testament do consist of these parts not the sacrameÌ„ts of the old Sic alexand Alensis and others thinke that al sacraments doe consist of these parts either in themselues or some what instead or place of them Sic dominicus a Soto Bellarmine taketh somewhat from all these opinions Lib. 1. de sacram cap. 1 8. But to put the matter out of doubt there must be in euery sacrament both the word and element the word sanctifieth 1. Timoth. 4. 5. and therefore must needs be there nothing can serue insteed of it there must be also an elemeÌ„t beside the word to be sanctified and therefore the word cannot be the element The Iesuites do hold that the intention of the minister is necessarie to make a sacrament he must haue a purpose and intentioÌ„ Faciendi quod facit ecclesia to do that which the Church doth that is to make a sacrament Sic Bellar. cum alijs Catharinus a papist saith it is not necessary to haue such an intention but that a sacrament may be without it wherein he thinketh aright for the sacrament no more dependeth of the ministers intention theÌ„ the preaching of the word doth Concerning the efficacie of the sacraments they do all hold that they are causes of sanctification but not alike Some holde that the minister is the efficient and working cause of iustification the sacrament but the instrument Sic Caietanus Sotus Ledesinius Some contrariwise that the sacrament is the efficient cause the Minister but the instrument Ita Tho. Aquinas ex Bellarm. lib. 1. c. 27. and of these there are two sorts some thinke that the sacraments are but causes Sine quibus non without the which wee are not iustified Sic Bonauentur Scotus Durandus Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing the sacramentes are no instrumentall or efficient causes of our iustification but seales onely of the righteousnes of faith Rom. 4. 11. And it is faith whereby we are iustified Rom. 5. 1. As touching the sacraments of the law some deny that they did iustifie ex opere operantis that is by the faith and deuotion of the receiuer Sic Magister others thought they did And for Circumcision some held it did iustifie ex opere operato by the very worke wrought Sic Alexander Bonauenture Scotus Gabriel Others were of opinion that it did not iustifie of it self but as it was a protestation and application of faith Sic Tho. Capreolus Scotus to this Bellarmine enclineth lib. 2. ca. 13. But if these fellows would haue contented themselues with iustification by faith as the scriptures teach vs they needed not to haue made so many doubtes Concerning the Indeleble character which they say is imprinted in the soule by the sacramentes and can