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
matrimonia As though now a daies very many priestes are not maried Aduers Iouinian lib. 1. And Damasus testifieth Complures inueniuntur qui de sacerdotib nati Apostolicae sedi praefuerunt Many are found that being priestes sonnes ruled the Apostolique sea of Rome as pope Syluerius pope Deusdedit pope Adriane 2. pope Iohn 15. and diuers other ex Gratian. M. Harding therefore hath faced vs out here in denying so euident a trueth We say plainely that S. Augustine affirmeth purgatorie and that it cannot be shewed where he doubteth of it Hard. pag. 354. And yet Augustine writeth thus speaking of purgatory Tale aliquid etiaÌ„ post hanc vitam fieri incredibile non est vtrum ita sit quaeri potest Some such thing to be after this life it is not incredible whether it be so or no it may be a question ad Dulcitium quaest 1. Let any indifferent man now iudge whether Augustine doubteth of purgatorie or not That fornication was neuer allowed in the catholike Church he meaneth the Church of Rome Hard. pag. 7. defens apolog Neither haue the Canonistes euer taught the people that simple fornication is no sin pag. 411. For triall of this matter let vs heare what their canonistes say Etsi notoria sit fornicatio presbyteroruÌ„ tamen non propter eaÌ„ abstinendum est ab officijs illorum Although the fornication of priestes be notorious yet may no man therefore refraine from their seruice distinct 32. Nullus Iohan. Andreâ— M. Harding himselfe calleth the open Stewes in Rome a necessarie euil forauoiding of other disorders that would be greater Againe Qui non habet vxorem loco illius concubinam habere licet It is lawfull for him that hath no wife in stead of her to haue a concubine distinct 34. 15. qui. An other saith Si clericus amplectitur mulâ—erem laicus interpretabitur quòd causa benedicendi eam hoc faciat If a priest embrace a woman a lay man must iudge that he doth it with intent to blesse her 11. quaest 3. absit in glossa By this it may appeare what account the Church of Rome in time past hath made of fornication and whether it were tolerated amongst them or not Harding saith that the whores in Rome haue not free libertie of dwelling in the haunted streetes and pallaces but onely in outhouses and by-lanes neither is it lawfull for them to ride in Coches or Chariots but only to go a foote in the streetes and that by their short vailes a note of dishonestie they are discerned from honest women pag. 423. All these are descried to be manifest lyes and vntruthes for the Cardinals gaue cleane contrarie information to Pope Paul the third Meretrices in hac vrbe vt matronae incedunt mula vehuntur habitant insignes aedes the courtizans of this citie goe like honest matrones being carried vpon Mules dwel in the fairest houses ex Iuello defens Apol. 426. Thus we see what credite is to be giueÌ„ to master Harding what small conscience he maketh of a liâ— Master Harding impudently denyeth and so do other Papistes that a woman named Ioan was euer Pope of Rome that there is no such image representing a woman in trauaile nor no such chaire for proofe of the Popes humanitie at his creation neither that the Popes in their procession refraine to go that way where the said Pope Ioane in the middest of a solemne procession fel in trauel P. 428. Yet the storie is reported by Marianus Scotus that liued an 1028. Sigibert Gemblacens that liued ann 1100. Martinus Polonus the Popes Penitentiarie who wrote ann 1320. witnesses of great antiquitie B. Iuell reckoneth vp 16. authors beside that report the same thing none of them all Lutherans That there is such an image representing such a fact that the Pope of purpose refraineth that way it is testified by Theodoricus Niemus the Popes Secretarie And concerning the holow chaire of Porphyrie stone which is kept for such an vse Sabellicus doth report Enead 9. li. 1. plura apud Iuell P. 433. Now who is more like to be the lier M. Harding a new vpstart writer or these so many auncient witnesses I thinke it is not hard to iudge He denieth the storie of Iohn Diazius death how hauing bin a doctor of Sorbona in Paris afterward conuerted to the Gospel was most traiterously slaine by his owne brothers Alphonsus Diazius man at Nuburg in Germanie how he was sent vp by his master with a carpenters axe to kill him so he did his master Alphonsus waiting below and the quarel was because good Iohn Diazius would not returne to Poperie againe this is the truth of the storie as it is faithfully reported by Iohn Sleidan li. 17. Yet M. Harding saith we â—el manie lies at once P. 435. what now wil not these good fellowes denie That the Pope euer coÌ„maunded any such seruice to be done vnto him as that the Emperour should hold his stirrop lead his horse by the brydle ye can neuer shew it by any credible witnesse Harding Pag. 463. yet in the Popes own booke of Ceremonies ca. 8. it is found thus writen The Emperor coÌ„meth to the popes horse in honor of our Lord Iesus Christ whose person in earth the Pope beareth hee holdeth the stirrop till the Pope be mounted and afterward he taketh the brydle and leadeth foorth his horse This is the Popes owne prescription in his booke of Ceremonies And therefore Pope Hadrian 2. was angrie with the Emperour Frederike for holding his stirrop on the wrong side Gregor Haimburgens in appellat Sigismund It seemeth therefore that the Pope looked for this seruice of duetie It is denyed that the Pope put in armes Henricus 5. against Henrie the fourth his father Hard. 469. Yet is it reported by an author of good credit Paschalis Papa Principes contra Henricum 4. concitauit imo eius proprium filium Pope Paschalis raised vp the Nobilitie against Henry the fourth yea his owne sonne Gregor Haimburgens He denieth that euer any of them taught that Gods sayings and precepts be voide except the Bishop of Rome ratifie them pag. 487. Yet are they the verie wordes of Siluester Prierias master of the Popes pallace A doctrina Romanae ecclesiae Romani Pontificis sacra scriptura robur trahit authoritatem The holie Scripture taketh strength and authoritie of the doctrine of the Romane Church and of the Bishop of Rome Siluest Prier contr Lutherum He saith it is a slaunder that any of them should call the Scriptures dumbe and vnprofitable pag. 535. Whereas it is certaine they be their owne wordes One calleth the Scripture mortuum atramentum dead inke Lodouic in Concil Trident. Another saith Scriptura est res inanimis muta The Scripture is a dead and dumbe thing Episcop Pictauiens Another calleth them Euangelium nigrum the blacke Gospell Eckius consul Iuell defens Apolog. pag. 535. It is denyed that
Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprà haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free frō the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed Deū non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in
the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by â—adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus reruÌ„ temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstaÌ„ding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5â— I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority froÌ„ the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of meÌ„ Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is VerbuÌ„ Dei scriptuÌ„ the word of God writteÌ„ which is contained in the scriptures VerbuÌ„ Dei non scriptuÌ„ the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion IndiuiduuÌ„ of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accideÌ„t to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith
Pardons are not knowen to vs by the authoritie of the Scriptures but by the authoritie of the Church Bishops of Rome Apostoli quaedam scripserunt non vt scripta illa praeessent fidei religioni nostrae sed potius vt subessent The Apostles wrote certaine things not that their writings should be aboue our faith religion but rather that they should be vnder Albert. Pigghius Hierarch lib. 1. cap. 2. Gratian is not ashamed to say that the Canons of the Councels are of the same authoritie with the Scriptures distinct 20. can decretales And Gregorie 1. epist. 24. saith he doth reuerence the 4 generall Councels as the 4 Euangelistes Yea our Rhemists are not ashamed to protest that whatsoeuer the pastors Priests do teach in the vnitie of the Church is the worde of God 1. Thessal 2. v. 12. So saith another Determinatio ecclesiae appellatur Euangelium The determination of the Church is called the Gospell Iohannes Maria Uerractus editus an 1561. And Hosius quod ecclesia docet expressum Dei verbum est whatsoeuer the Church teacheth meaning the Church of Rome it is the expresse word of God lib. de express verb. Dei p. 97. Thus they make the decrees ordinances of men equall to Gods worde nay aboue it vt suprà loc 8. It was obiected against certaine good Christians by D. Benet Chauncellor to Fitziames bishop of London that vpon a certaine night they did read certaine Chapters of the Euangelistes in English containing in them diuers erronious and damnable opinions conclusions of heresie Fox pag. 804. Here behold with Papists the Scripture containeth heresie Eckius thus said before the Emperour at the citie of Wormes turning him selfe to Luther if he may once get this aduantage to be conuinced by the Scriptures we shall haue nothing certaine and established in Christendome Fox P. 851. Lo the Scriptures with Papists breedeth vncertaintie of matters An. 1553 the Kings Lieuetenant at Lyons vttered these horrible blasphemies vnto Lodouicus Marsacus martyr of the 4 Euangelistes but two were pure Mathew and Iohn the other two Marke Luke were but gathered out of the other The Epistles of S. Paul further saith hee but that the Doctors of the Church had authorised them hee would otherwise esteeme them no better than the fables of Aesop ex Crisp. pantat Fox pag. 908. So also said Hermannus a blasphemous Papist that the Scripture should be of no more credite than Aesops fables without the approbatiō of the Church Which his saying is defended by Hosius lib. 3. de authoritat scriptur to be godly spoken The said Lieuetenant to a maiden speaking somewhat of the lawe vttered these blasphemous words Cursed be the God of that law ibid. Fox pag. 908. What more vile blasphemie could any of the diuelish sect of the Manichees haue spued out The Bishop of Cauaillon in France examining certaine Christians of Merindoll was angrie with them when they made mention of some demonstration to be made out of the word of God and in a furie cursed and gaue him to the diuel that first inuented that meane Fox pag. 949. And yet Christ for the trial of truth biddeth vs search the scriptures Ioh. 5. No mar uei then if these fellowes curse men seeing they spare not Christ himself A certaine blinde Popish Doctour reasoning with master Tindall boldly said We were better to be without Gods law than the Popes pag. 1076. Lodouicus the Prothonotarie stepped vp in the Councell of Basill and said There was no argument to be gathered of the Acts of the Apostles whose examples were more to be maruelled at than followed Fox pag. 678. Lo here a great blasphemie Scripture is not to be followed Andradius thus vnreuerently writeth of the Scriptures to say no more Neque in ipsis libris quib sacra mysteria conscripta sunt quippiam inest diuinitatis quae nos ad credendum quae illis continentur aliqua religione constringat In those books wherein the holy mysteries are written there is not one iot of diuinitie which by any force of religion can tie or binde vs to beleeue what is there contained in 3. lib. defens concil Tridentin A most impious and vngodly speech for where is there els any true diuinitie to be found but in those holie writings Cardinall Cusanus scripturae saith he adaptatae sunt ad tempus varie intelliguntur ita vt vno tempore secundum currentem vniuersalem ritum exponantur mutato ritu iterum sententia mutetur The scriptures are applyed to the time and may haue sundrie vnderstandings so that at one time they may be expounded one way according to the vniuersall currant order of the Church and the same rite or order beeing broken they may haue another meaning Cusan ad Bohem. epist. 2. What heretike could haue said more than this that the scriptures are mutable and changeable Our Rhemistes also shew great boldnes in giuing their rash censures of the holy writers for these are their words if the Euangelistes and other writers of holie Scripture had not vsed all humane diligence to search out the truth of matters the Holie Ghost would not haue assisted them Act. 15. Sect. 10. And yet it is certaine that S. Paul had the Gospell by reuelation without the help at all of humane diligence for he communicated not with flesh and bloud Galath 1. v. 16. Againe they saie that S. Paul for feare of missing the line of trueth notwithstanding he had the Holie Ghost went to conferre with Peter the rest Rom. 12. Sect. 1. What is blasphemie if this be not to say that the Apostle who was perswaded he had the Spirite of God 1. Corinth 7. 40. was afeard to misse the line of trueth how can this be vnlesse it be imagined that the Holy ghost was not sufficient to keepe him in the right line of trueth In deede he went vp to conferre with the Apostles not to receiue any further direction from them for they did cōmunicate nothing with him Galath 2. 6. but that they might giue testimonie of their consent in doctrine with him to stop the slaunderous mouthes of false brethren who reported the contrarie And now to fil vp the measure of their blasphemies let vs heare what is credibly reported to haue bene vttered by no small person but euen one of their late Popes in the heating of his Cardinals O quantum nobis profuit fabula ista de Christo O what aduantage saith he hath this fable of Christ brought vs ex Iuello defens Apolog. P. 273. Thus by these few examples we may see what blasphemous opinions many of the Papists for we do not in this case charge them all do hold concerning the scriptures Some making humane ordinances equall vnto them in authoritie some preferring them before scripture others calling them hereticall bookes vncertaine mutable mute dumbe Iudges not to be followed in all things with such like blasphemies and these
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
Manichees They held that flesh was vncleane by creation the papistes by reason of the curse for God cursed the earth and not the waters say they and therefore vpon fasting daies fishe is preferred before flesh Durand lib. 6. cap. de alijs ieiunijs So they both agree in this that flesh is a thing vncleane and impure for if they had not so thought why did not the popish Bishop of London Stokesly rather suffer the pigge to be eaten which was found in one Frebornes house in Lent time his wife great with childe longing for a piece thereof then commaund it as an vncleane thing to be buried in Finsburie fieldes and so the good creature of God to be spilled and lost Fox pag. 1585. 22 There was also another most blasphemous opinion of the Manichees for they held that the partes and members of Christ were dispersed euerie where and that in their meates and drinkes they did deliuer the members of Christ which were tied and bounde in the creatures Tales saith Augustine sunt electi eorum vt non sint saluandi a Deo sed saluatores Dei liberant enim membra Christi cum manducant The elect amongest them for so they call their principals and ringleaders are such that they looke not themselues to be saued of God but professe rather to be the sauiours and redeemers of God for they doe set at libertie as they imagine the members of Christ in their daily eating Compare now the opinion of the papistes with these heretikes see if they be not cosen germanes for as they made them selues Saluatores Christi The sauiours of Christ so is it a saying among papistes that Sacerdos est creator creatoris sui That the priest doth make his maker by fiue wordes speaking in the masse But herein the papistes goe beyond the Manichees for they deliuered the bodie and members of Christ from the prison of the creatures and sent them vp to heauen but the papistes bring them down from heauen and close them in the creature vnder the shape of breade and wine 23 Lastly there was a notable heretike one Rhetorius who affirmed that all other heretikes did Rectè ambulare Walke the right way and holde the trueth Haeres 72. But this seemeth so absurd a thing to Augustine that he doth not giue credit vnto it Who if he were now aliue woulde not thinke it so incredible a thing for excepting those heresies which haue beene raised concerning the natures of Christ his person where notwithstanding the papistes are not free from error what heresie hath there bene held about the officies of Christ his kingdome priesthoode and propheticall office which is not this day either in whole or in part maintained by the Church of Rome as it may partly appeare by that which we haue said alreadie And thus I thinke we haue in some measure recompensed our aduersaries courteous dealing who so kindly vpbraid vs with heresie Let all the world now iudge who are neerest cosens to heretikes they or we Wee may say vnto them as Augustine sometime to the Donatistes Videsne quemadmodum ista non sententia sua sed vesica non solum inani sono verumetiā in capite vestro crepuerit Doe ye not see how this their vaine sentence puffe of a bladder hath giuen a cracke and is broken vppon their owne head cont Petilian lib. 2. cap. 101. So this stormy blast of heresie which they haue puffed at vs is blowen vpon their owne faces and they onely are found to be the heretikes If they speede no better in other matters the worst end of the staffe is like to be theirs And this shall suffice for this part Of the grosse absurdities and inconueniences of Popish Religion WEe will nowe the Lord assisting vs lay together some of those absurd and vnreasonable positions which are boldly without shame affirmed by our aduersaries hauing alreadie sufficiently detected and discouered their blasphemies opinions contrary to scripture together with their heresies And herein the papistes doe bewray such ignorance and blindnesse that wee neede not doubt to say as it is alleadged by the holie Apostle That God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare to this day Rom. 11. 8 And as in an other place the same Apostle prophesieth God shall send them strong delusion that they should beleue lies 2. Thess 2. 11. But now to the matter in hand They affirme that no general councel is of sufficient authoritie without the allowance of the pope And that he is in such sort aboue al councels that he cannot though he would submit him selfe to their sentence Bellar. de concilijs lib. 2. cap. 11. 14. But the scripture saith he that refuseth to heare the Church let him be vnto thee as an heathen man or publicane Math. 18. 17. Therefore if the pope shal refuse the sentence of the Church assembled in generall councels he is no better by the voice of Christ then an heathen The papistes being further vrged that if the pope were aboue councels there shoulde bee no waye to resist a wicked pope Bellarmine aunswereth like a Clerke that there is no other remedie left in such a case but to pray to God who will eyther conuerte or confounde such a pope Lib. 2. de Concil cap. 19. An answere as absurde as the opinion is for by this meanes the Church shall runne into ruine and decay when it is in mens power to helpe it which is nothing else but to tempt God then to depend of his extraordinarie worke when he hath appointed an ordinarie meane of redresse That to haue beene twise maried is a greater let and impediment to the election of a Bishop then either adulterie or fornication Bellarm. de clericis lib. 1. cap. 24. Whereas these are euery where prohibited in scripture but not one place can be shewed where second mariage is forbidden That a man may attaine vnto a greater measure and higher degree of the loue of God then is commaunded in the law Thou shalt loue the Lord thy Godwith all thy soule with all thy strength Bellarm. de Monach. lib. 2. cap. 6. respons ad Melancthon Whereas it is certaine that it is not possible for vs to loue God in such perfection as we ought and are commaunded much lesse can we do more then is our duety to doe Luk. 17. 10. That it is not lawfull for a votarie to marrie though he were sure by mariage to cure some mortall or deadly disease that otherwise is incurable Bellar. de monachis lib. 2. cap. 32. resp ad 4. rationem Yet S. Paul counsaileth Timothie to drinke wine whereas his manner was to drinke water not for any mortal disease he had but because of his infirmitie and weaknesse onely 1. Timoth. 5. 23. And all such vowes as are made rashy to the hurt and hinderance of our selues or others may better be broken then kept because they
lies in his historie de poenitent lib. 3. cap. 14. Likewise in another place the Iesuite refuseth Platina non publica authoritate vitas illas Pontificum scripsit He was not by publike authoritie allowed to write the liues of the Popes de poenitent lib. 3. cap. 13. Benno a Cardinal refused that wrote the storie of Gregorie the 7. And the Iesuites loose coniecture is that the booke was made by some Lutherane whereas it is manifest that the booke is more auncient by almost fiue hundred yeares than the name of Luther Bellarm. de sum Pontif. lib. 4. cap. 13. But thus they deale not onely with these latter writers but euen with the most auncient If Tertullian be alleadged against them not to their liking they crie out that he was an heretike and wrote this or that in defence of heresie Harding detect 238. In deede Tertullian had his errors but yet all that he wrote contrarie to them is not heresie Where wee cite that saying of Cyprian If the truth faint or faile in any point wee ought to returne to the originall of our Lorde and to the traditions of the Gospell Wee receiue this aunswere S. Cyprian vsed that saying in an euill case and therefore hee defending a falshood was driuen to the verie same shiftes whereunto all heretikes are driuen Defens Apolog. pag. 172. Harding See the boldnes of this man The counsell and commaundement of Christ Search the Scriptures is no better with him than an hereticall shift When wee affirme by Saint Hieromes testimonie that Pope Liberius subscribed to the Arrians wee are sent away with this scornefull aunswere that Hierome was deceiued by a rumour dwelling in the East Harding pag. 661. But that famous learned father Augustine is most vncourteously vsed at their hands of all the rest The Rhemistes refuse Augustines exposition of these wordes in the Gospel vpon this rocke c. Math. 16. which he expoundeth not of Peters person but of Peters faith Annot. Math. 16. Sect. â— They likewise refuse his reading Hebr. 11. Iacob worshipped leaning vpon his staffe but they will needs haue it Iacob worshipped the top of his staffe as though Iacob made an idol of his staffe Annot. Heb. 11. v. 21. Bellarmine also taketh the same libertie to reiect Augustines iudgemeÌ„t as where Augustine interpreteth that place of S. Paul 1. Cor. 3. He shalbe saued as through fire of the afflictions or tribulations of this life But the Iesuite wresteth the words to signifie Purgatorie de Purgator lib. 1. ca. 4. And in another place he doth not only refuse but confute at large Augustines interpretation of that place of Peter epist. 1. cap. 3. of the spirites now in prison which were sometime disobedient de Christo lib. 4. cap. 13. Yea he doth not onely reiect this learned father and by argument confute him but hee proceedeth yet further to father a lie vpon him thus writing Augustinus absurdissimum censuit quod haeresis Donatistarum post annum Domini 300 ex Carthagine esset propaganda in omnem terram Augustine thought most absurdly that the Donatistes heresie three hundred yeares expired after Christ should out of Carthage spring foorth and bee propagated or spread abroad into all the earth And the Iesuite quoteth the place in Augustine lib. de vnitat Eccles. cap. 14. 15. Bellarm. de notis Eccles lib. 4. cap. 7. But in Augustine read the place who will there is no such matter to be founde The Donatistes assertion was this that the Church was perished from the whole worlde and onely remained in Africa Augustine thus confuteth them How can the faith be perished from the worlde when the faith of the Gentiles is not yet fulfilled how can it be lost which they haue not yet receiued Nisi fortè dicatis earum reparationem ex Africa per partem Donati expectandam Vnlesse you will say that the faith of the Nations being decayed is like to be by the Donatistes sect repaired and then it followeth Puto quod ipsi etiam rideant cum hoc audiunt tamen nisi hoc dicunt quod erubescant si dicant non habent omnino quod dicant I thinke that they themselues will laugh when they heare this and yet vnlesse they affirme this which they may be ashamed to affirme they haue nothing at all to say See then Augustine is so farre from saying or thinking as the Iesuite chargeth him that he taketh it rather to be folly to be laughed at or an absurditie to be blushed at Who will not rather iudge the Iesuite most absurd in blemishing so falsly Augustines name with such an absurditie By this wee may coniecture that the Iesuite both in this place and in many other trusted to other mens readings rather than to his owne Doth not also Albertus Pigghius most vnreuerently saye of Augustine that he erred lied vsed false Logique in affirming matrimonie after a vow made to be perfite not to be vndone againe Distinct. 27. Quidam And as they deale with the auncient writers so they spare not their owne friends Harding sayth Wee take not vpon vs all that the Canonists or Schoole-men say or write Defens apol pag. 385. The like they say of others Wee binde not our selues to maintayne whatsoeuer Albertus Pigghins hath written Cardinall Caietanus hath his errours Erasmus and Agrippa be men of small credite Alphonsus de castro Beatus Rhenanus Platina appendix Concilij Basiliens are stuffe little worth Harding detection 307. b. a. Bellarmine also is so bolde as to checke Aeneas Sylvius who afterwarde was Pope of Rome called Pius 2. for whereas we alleadge that saying of his Ante Nicenum Concilium ad Romanam Ecclesiam paruus habebatur respectus Before the first Nicene Councell there was small regarde had to the Church of Rome The Iesuite aunsweareth Quae sententia Aenea Syluij partim est vera partem non est vera which sentence of Aeneas Syluius is partly true partlie false Bellar. de Rom. pontif lib. 2. cap. 17. Thus in their mood they neither spare old nor new writer neither Cardinall nor Pope friend or foe And no maruel for as Augustine wel saith Si diuina lâ—x persuadere non possit humana authoritas ad veritatem reuocare nequit If the word of God cannot perswade them it is not straunge that they are not mooued with humane authoritie Cont. Crescon lib. 1. cap. 3. and indeed they make as bold with the holy Scriptures as with the writings of men wresting mangling them altering changing the text at their pleasures As Bellarmine citing a text out of S. Luke 22. 19. addeth these wordes of his owne Câ—nantibus eis While they supped he tooke bread whereas the text is And when hee had taken bread because he would proue very fondly that the bread was distributed in supper while and the cup after supper not both together Bellarm. desacram Eucharist lib. 4. cap. 24. In an other place he quoteth Apocal. 14. v. 1. For
Soto Petrus a Soto Caietanus Durandus with others Bellarmine with the rest of the Iesuites hold the contrary that it is a sacrament De sacram ordinis lib. 1. cap. 4. Durandus denieth matrimonie to be a sacrament vnlesse Equiuocè Equiuocallie and improperlie Bellarmine and generally the papistes holde it properly to be a sacrament Lib. 1. de Matrimon cap. 1. Some of them againe do thinke that matrimonie is not a proper sacrameÌ„t of the new testament Sic Alphons castro Petrus a Soto Bonauentur cum alijs But that it was cofirmed rather then instituted of Christ Bellarmine with the rest hold the contrarie Lib. 1. de Matrim cap. 5. Some hold that matrimonie which they affirme to be a sacrament giueth no grace Sic Magister sententiar lib. 4. distinct 2. Bellarmine with the rest hold the contrarie ibid. Some affirme that they which being maried are afterward conuerted to the faith and baptized should after their baptisme contract matrimonie againe and so then it becommeth a sacrament Sic Paludanus Capreolus Eckius Others thinke that there need no new contract but that matrimonie by the very act of baptisme is confirmed Sic Thom. de Argentin Bellarmine that a new contract is not necessarie but that the parties after baptisme by some signe should expresse their consent Bellarm. lib. 1. de sacram cap. 5. Melchior Canus affirmeth that the parties themselues cannot be the ministers of the sacrament of matrimonie but of the coÌ„tract only but that it must be necessarily done by an ecclesiasticall minister Bellarmine with the reste teach the contrarie that the parties them selues are the ministers of the sacrament Some againe say that the mutual consent of the parties contracted in due forme of wordes expressed are the matter and forme of the sacrament of matrimonie Others that the persons themselues are the matter Bellarmine thinketh both that in the contract while the wordes are the matter expressing their consent afterward the parties themselues Bellarm. cap. 6. The times prohibited and interdict for mariage were in times past three in the yeare from the Aduent to the Epiphanie from Septuagesima to the octaues of Easter from three daies afore the assension to the octaues of Penticost Ruard Tappâ—r The practise among them now is otherwise for with the interdict time at Pentecost they haue dispensed and the prohibited time at Easter is butte shorter to beginne not from â—eptuagesima but from Ash weddensday So was it decreed in the late chapter of Trent sess 24. cap. 10. Concerning the popish sacrament of penance there arise many doubtes and differences among them Some hold the sinnes which are absolued to be the matter of the sacrament others the sinner himselfe that maketh confession some the priest that absolueth ex Bellar. de poenitent lib. 1. cap. 16. Some that the whole sacrament doth not conferre grace but absolution onely by the priest Sic Thom. Aqum Bonauent Vega Franciscus Ferrariens Others that absolution did not giue grace alone but the action of the penitent person was ioyned and did concur with it in that case Bellarmine enclineth to the first opinion Depoenitent lib. 1. cap. 16. Some thinke that the act of penance is but a disposition onely vnto remission of sinnes no merite at all whereby remission is deserued Sic Iohan Capreolus Dominicus a Soto Others that it is not a disposition onely vnto iustification but a meriting cause thereof of congruitie sic Albertus Bonauent Scotus Durandus Gabriel to this also Bellarmine subscribeth lib. 2. de poenitent cap. 12. But the Iesuite is here grosly deceiued for before iustification it is impossible to please God without faith therefore there is no place for merite Some that perfect contrition is not sufficient to attaine remission of sinnes without the sacrament of penance and absolution by the priest but onely at the point of death Others that it is sufficieÌ„t to be truely contrite if the partie haue a vow purpose afterward to receiue the sacrameÌ„t of penance sic Bellar. cuÌ„ alijs lib. 2. cap. 13. But the trueth is that true repentance before God is sufficient with satisfactioÌ„ to the Church in publike offences without either sacramental penance or the vow therof for such sacrameÌ„t we acknowledge none Some hold that men may satisfie God by their penal workes both for the fault and for eternall punishment due thereunto Sic Ruard Tapper Andreas Vega. Others that they can satisfie God for neither of these but onely for temporall punishment Sic Bellarm. cum Iesuitis lib. 4. cap. 1. But the trueth is that Christ hath satisfied fully and wholly in our behalfe both for sinne and whatsoeuer punishment due as we haue shewed before so that no parte or kinde of satisfaction remaineth to be done by vs. Some holde that Auricular confession is necessarie to saluation and that by the institution of Christ Harding pag. 186. Others hold that confession is not necessarie for secret sinnes but that they may be forgiuen without Sic Gratian. Holcott Thom. Aquin. ex Iewel defens apol pag. 190. Some hold that the virgin Mary was conceiued without Originall sin friers Franciscane Others that she was conceiued as all other children of Adam be Do minike friers And Bernard thinketh it vnlawfull therefore to keepe a festiuall day of her conception Fox pag. 800. The most part of them hold that it is not meete or conuenient that the people should receiue in both kindes Others more truely hold the contrarie Bartholomaeus Latomus confesseth that our request is reasonable to haue the holy sacrament administred in both kindes Gerardus Lorichius calleth them Pseudocatholâ—coâ— false catholikes that hinder the reformation of the Church in that point And he calleth the wilfull maintaining of receiuing in one kinde Haeresis blasphemia pestilens execrabilis An heresie and blasphemie cursed and pestilent Ex Iuel defens Apolog. 28. pag. Lastly because it were infinite to shew all their contradictions they do foully disagree about the bodie of Christ in the sacrament what should become of it after consecration Some say that Christes bodie passeth down into the stomacke other that it entreth onely into the mouth An other that as soone as the formes of bread and wine be grated of the teeth the body of Christ is caught vp into heauen One saith a mouse may eate the bodie of Christ An other that a mouse cannot eate it yea the maister of the sentences himselfe is to seeke Deus nouit saith he after much discussing of the matter he resolueth it thus Godknoweth saith he what is become of it Ex citation Iuel pag. 289. Thus much shall suffice concerning the contradictions of the papistes of former times with our newe vpstart pope-catholike doctors And I hope by this it may appeare that their domestical dissensions are not as they beare vs in hand in the smaller pointes onely but in the verie ground and substance of popish Religion as about the sacramentes the Real presence iustification authoritie
of the scriptures of the pope of generall councels and such like Now let vs see how well our new masters of popery which are principally the Iesuites agree among them selues The disagreement and difference of opinion of the Iesuites among themselues Part. 2. I Will heere especially match our Rhemistes and Bellarmine and compare their doctrine and opinions together that the vnitie whereof they make such boast and bragges may be made knowen to the world 1 Bellarmine holdeth that wicked men liuing in the externall profession of the Church are Veraepartes membra Ecclesiae Are true partes and members of the Church De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors and superfluous excrementes then true and liuely partes of the bodie Annot. 1. Iohn 2. sect 10. 2 That place Math. 24. 15. of the standing of the abomination of desolation in the temple Bellarmine vnderstandeth of the destruction of Ierusalem Lib. 3. cap. 16. resp adâ— ration The Rhemistes affirme it shal bee especially accomplished in Antichrists time when as the sacrifice of the masse as they imagine shalbe vtterly abolished Annot. Math. 24. vers 15. 3 Concerning the defection and Apostasie which S. Paule speaketh of 2. Thess. 2. 3. Bellarmine saith it shalbe a defectioÌ„ from the Romane Empire Rhemist it shalbe a defection from most pointes of Christian Religion Secondly Bellarmine saith that though it be a defection from the Romane faith yet it shall not be generall but particular Ibid. cap. 16. resp ad 5. argum The Rhemistes graunt it shalbe a reuoult of kingdomes peoples prouinces so that the publike entercourse of the faithfull with the Church of Rome shall cease they shall onely communicate with it in heart Annot. 2. Thess. 2. sect 6. 4 The Rhemistes hold that Antichrist shalbe borne of the tribe of Dan. Annot 2. Thessal 2. 8. Bellarmine doth not onely varie from them but opposeth him selfe against them confuteth their arguments Lib. 3. de pontif cap. 12. 5 Bellarmine by that place 1. Ioh. 2. 22. he is Antichrist that denieth the father the sonne would proue that Antichrist when he coÌ„meth shal apertly and openly deny Iesus to be Christ Lib. 3. de pontif cap. 14. The Rhemistes say this was a marke seruing onely for those times to describe an heretike by Annot. 1. Iohn 4. sect 2. And therefore it cannot be applied to Antichrist 6 Bellarmine saith that one of the wonders or miracles that Antichrist must worke shalbe to cause the Image of the beast to speake Ibid. cap. 15. The Rhemistes whereas the text saith an other beast shall rise out of the earth shall cause fire to come from heauen and the image of the beast to speake Apocal. 13. They expound it not of Antichrist but of an other false prophet inferior to Antichrist Annot. Apocal. 13. sect 3. 7 Bellarmine saith Soli episcopi pastores sunt That Bishops onely are pastors of their diocesse and that inferior ministers are not properly pastors of their seuerall flockes Lib. 1. de Concil cap. 15. The Rhemistes doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be pastors bishops Annot. 1. Timoth. 5. sect 13. If such in their opinion may be made Bishops then are they not most properly pastors as Bellarmine saith for he is most properly a pastor that hath giftes to preach which is spirituall feeding 8 The Rhemistes affirme that Christ in plaine termes most amplie imparted vnto the Apostles their successors his ful power and authority to remit sins And further they seeme to insinuate that what authoritie Christ had as he was man it is now wholly resiant in them Annot. Iohn 20. sect 3. Bellarmine notwithstanding denieth that the pope may do as much as Christ could as he was man For Christ did institute sacramentes and could remitte sinnes without sacramentes so cannot the pope De pontif l. b. 5. cap. 4. 9 The day of the Lord shal reueale it 1. Cor. 3. 13. that is saith Bellarmine the generall day of Iudgement Lib. de purgator 1. cap. 4. the Rhemistes vnderstand the particular day of euery mans death Annot. 1. Corinth 3. sect 3. 10 Whereas Iohn is forbidden by the Angel to worship him Apocal. 19. vers 10. The Rhemistes say it was because Iohn being deceiued in the error of his person and so taking the Angel for Christ gaue him diuine honor Annot in â—um locum But Bellarmine saith he did but giue the Angel the worship due vnto him and did well in adoring the Angel and that the Angell did wel in refusing adoration for reuerence to the humanitie of Christ The Rhemistes say it was refused for reuerence to the excelleÌ„cy of Iohns person Bellar. lib. 1. de sanctis cap. 14. Thus these Iesuites agree as they say as harp harrow 11 The Rhemistes affirme that Images are not to be adored with Godly or diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstaÌ„ding they may be adored with diuine worship lib. 2. de sanct c. 23. 12 Bellarmine denieth that the body of Christ being eaten goeth any further then the stomacke li. 1. de Euch. c. 14. The Rhemists go further they say we are made a piece of his body and blood 1. Cornith 10. sect 5. as though his body were conuerted into the substance of their bodies 13 The Rhemists commend the reseruing of water in baptisme carrying of it home to giue it the diseased to drinke Annot. Iam. 5. sect 5. But Bellarmin alloweth the reseruation onely of the Eucharist which onely saith he remaineth a sacrament after the vse Lib. 4. de Eucharist cap. 3. 14 The Rhemistes say we do improperly name the whole sacrament ministration thereof Communion Annot. 1. Cor. 11. sect 14. yet Bellarmine dealeth more liberally for he franckly and freely vseth the name of Communion as lib. 4. de Euchar. cap. 24. tot capit and in many other places 15 The Rhemistes vpon those wordes of the Apostle Heb. 13. 10. Wee haue an altar do ground the hauing of their materiall altars for the sacrifice of the body of Christ and would prooue by this place that Christians haue altars properly so called Annot. in hunc locum Bellarmine of purpose resrayneth to vrge this place against vs because saith he diuers Catholike writers doe vnderstand it either of the Crosse or of Christ himselfe Lib. 1. de miss cap. 14. 16 Bellarmine sayth that in the Eucharist onely the priest doth Induere personam Christi take vpon him the person of Christ when hee sayth This is my body In other sacraments he is but the minister of Christ hee doth not take his person vpoÌ„ him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpoÌ„ him the persoÌ„ of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect