suam conatur implere voluntatem Because Sathan cannot perswade his religion vnder his owne name by another colour he worketh his will So doth this Sophister vnder this cloake of vttering some trueth seeke to shrowde and hide an heape of lies and vntruths that follow and seeketh to winne credit and insinuate himself by speaking the truth that he may be beleeued when hee telleth a lie So well hath he learned Democritus lesson that it behooueth a man either to be good or to dissemble In this first section I finde some contradictions betweene this popish champion and other writers of that side I note also some errors Contrad 1. He affirmeth that by Adams fall humane nature is left to it selfe naked and disabled among so many enemies Herein he speaketh truly yet otherwise then some of his fellowes for Bellarmine saith that man is of freewill now si fuit ante lapsum if he were before his fall He thinketh that man hath freewill in good things as well since his fall as before He also affirmeth that mans freewill with the helpe of grace and without it if it be not vrged by some tentation Suis viribus bonum aliquod morale ita perficere c. by it owne power can make perfect some morall good thing that no sinne therein be admitted If mans will can bring foorth of it selfe without the helpe of grace a vertuous and good action without sinne as Bellarmine saith then is not mans nature left naked and disabled as our countrieman here saith these speeches agree not Contrad 2. Touching sinne and iniquitie he saith no spirituall law promulged by Adam Noe Lot Iob Moses could weede it out p. 3. and Christ Iesus c. that had beene both able and worthie to haue washed away not only the malice and venome of sinne c. yet it pleased the diuine wisedome to leaue them as a penitentiall memoriall of our former demerite c. p. 4. Here the Apologist affirmeth that sinne by no law is weeded out no not by the law of Grace vnder Christ but that the venome and malice of sinne still remaineth Wherein he thwarteth the Rhemish Doctors who teach that good men keepe all Gods commandements Luk. 1. sect 6. and that the commaundement of louing God with all our heart may be kept and fulfilled as farre as is requisite in this life Luk. 10. sect 5. They seeme also to be of opinion that some in this life may be so iust that they neede no repentance for they vnderstand that place Luk. 15. ver 7. of iust men in deede not of those which are so in their owne iudgement such as the Pharisies were if some men neede no repentance then it followeth they haue no sin for where sinne is repentance is needfull and if all the commaundements are kept of good men then none are transgressed and where no transgression of the law is there is no sinne for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression of the law 1. Ioh. 3.4 But their euasion here will be this that though euery sinne be a transgression of the law yet è conuerso the contrarie is not true that euery transgression of the law is sin and though the Apostle say euery iniquitie is sin 1. Ioh. 5. vers 17. yet there the Greeke word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth mans actuall and proper transgression Rhemist annot 1. Ioh. 3. v. 4. Ans. 1. Your Latine text translateth both these Greek words iniquitie shewing thereby that in effect they signifie the same thing so that euery iniquitie or transgression of the law is sinne And let it here be noted that they refuse in this place their owne Latine text 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniustice is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitie or transgression of the law it may bee prooued by S. Paul Rom. 7.12 where he saith the commandement is iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoeuer then is against the law is vniust if euery keeping of the law be a point of iustice euery breach of the law is a point of iniustice 3. Where the Apostle defineth sinne to be a transgression of the law and according to the rule of schooles definitio definitum the definition and thing defined are conuertible it followeth that euery transgression of the law is sinne And if it should be doubted whether the Apostle doe here set downe a definition of sinne both Augustine and Ambrose doe follow the same definition the first defineth sinne to be Omne dictum factum vel concupitum contra legem Dei Sinne is euery word worke or thought against the law of God Ambrose saith Quid est peccatum nisi diuinae legis praeuaricatio What is sinne but the preuarication of the diuine law ex citation Pet. Lombard lib. 2. distinct 35. a. Contrad 3. He calleth sinne and other infirmities remaining the penitentiall memoriall of our first demerite p. 4. The Rhemists affirme that the motions of the flesh in a iust man doe not any whit defile the operations of the spirit but often make them more meritorious for the continuall combat that he hath with them Rom. chap. 7. sect 10. If they be the occasion of greater merite how are they a penitentiall memoriall they are rather to be reioyced in then repented for as occasioning and furthering meritorious works Thus well doth this regular Frier and those seculars of Rhemes agree in their doctrine As he runneth into contradictions so hee lasheth foorth at the first into diuers errors Err. 1. He seemeth to thinke that originall sinne was onely deriued from Adam in these words The transgression of the first law-breaker was so venemous a seede to bring foorth wickednes pag. 3. Whereas it is certaine that originall sinne taketh beginning from the transgression of both our first parents Adam and Eue for as the Apostle saith The woman was in the transgression 1. Tim. 2. vers 14. therefore the man onely transgressed not and so consequently was not the author onely of sinne and transgression to his posteritie Thus Ambrose witnesseth Adam Eua primi illi vt generis ita erroris parentes Adam and Eua the first parents as of our generation so of our error in Luc. 13. And whereas it is said By one man sinne entred into the world Rom. 5.12 that is so spoken because man is the principall in the carnall generation as Origen saith Non enim ex muliere posteritas sed ex viro nominatur non enim est vir ex muliere sed mulier ex viro For the posteritie is not named of the woman but of the man for the man is not of the woman but the woman of the man Origen lib. 5. in epist. ad Roman Err. 2. The least drop of his immaculate and vnualuable blood or the meanest of his so many infinitely meritorious operations
2 But a religion that hath in euery state a remedie for those that haue offended for the state of all till they come to such discretion and iudgement as may be cause of sinne the sacrament of baptisme both taking originall offence away and arming the soule against new and actuall infections 3 To confirme the former grace c. the sacrament of confirmation 4 To feede and foster all estates the sacrament of the most holie bodie and bloud of Christ. 5 The sacrament of penance for the cure and comfort of all offenders 6 The sacrament of extreame vnction to auoide the relikes of sinne and giue strength in that extremitie 7 For particular helpes and assistance to particular states particular sacraments the sacrament of Orders and of Matrimonie c. The disswasion 1. ANd wee defend a religion which doth not separate man from God as this Libeller belieth it but teacheth faith in Christ whereby wee are reconciled vnto God and are at peace with him Rom. 5.1 Not that religion which separateth from God in destroying faith which ioyneth vs to God in teaching iustification by workes whereby faith is euacuated as the Apostle saith Ye are euacuated from Christ whosoeuer are iustified by the law Galath 5.4 But that religion which preacheth faith in Iesus Christ which is both a remedie for sinnes past in the remission of them We are sanctified and iustified in the name of the Lord Iesus 1. Cor. 6.11 And a preseruatiue also from further offending for the grace of God teacheth vs to denie vngodlines and worldly lusts Tit. 2.12 Which faith for the remission of sinnes is sealed and confirmed in the most holie Communion which the Popish sort denieth properly to be ordained for remission of sinnes contrarie to the words of our Sauiour who in the institution of this Sacrament saith directly this is the bloud of the new Testament that is shed for many for remission of sinnes Mat. 26.28 This faith is both preached and practised in this religion which they vndoubtedly haue attained vnto which haue beleeued and are carefull to shew good workes Titus 3.8 But this iustifying faith by the grounds of Popish religion cannot be had seeing they teach that for a man to be sure of his saluation by faith is a faithlesse perswasion and the faith of diuels and yet such was S. Pauls faith whereby he was perswaded that nothing could separate him from the loue of God in Christ. 2. I maintaine a religion which leaueth not infants dying before baptisme without remedie and condemneth them to hell for the want thereof without their fault as the Church of Rome doth but euen comprehendeth such infants being the seede of the faithfull vnder the couenant of Gods grace who hath promised I will be thy God and the God of thy seede which maketh not Baptisme vnperfect onely to serue for sinnes going before Baptisme but extendeth the efficacie thereof as well to sins following after as past before For as Circumcision was a seale of the righteousnes of faith Rom. 4.11 so likewise is Baptisme by which through faith in the bloud of Christ both our sinnes before and after Baptisme are forgiuen Which doth not allow women lay men Turkes Iewes and Infidels to baptize as the Romanists doe whereas Christ gaue this power onely to Ministers and teachers Goe teach all nations c. baptizing them c. Which doth not prophane this Sacrament in baptizing of Bels as they doe neither doth contaminate it with the humane additions of spittle salt oyle Can any man forbid water saith S. Peter that these should not be baptized then they onely vsed water 3. Which doth not bring in new Sacraments not instituted by Christ and his Apostles as are those of Confirmation Penance extreame Vnction Orders Matrimonie but onely contenteth it selfe with two Sacraments of Christs ordaining Baptisme and the Lords Supper because we finde no more of Christs institution which doth not adde more strength against the diuell to their deuised sacrament of Confirmation then to Baptisme a Sacrament of Christs institution neither giueth vertue to Chrisme tempered of oyle and balme with the signe of the crosse which are but terrene and externall things against spirituall tentations as they doe for the weapons of our warfare are not carnall 2. Corinth 10.4 but exhorteth Christians to put on the whole armour of God the shield of faith the sword of the spirit the word of God with the rest whereby they may bee able to resist in the euill day By this meanes is a faithfull man armed and confirmed against spirituall tentations 4. That religion which mangleth not the Sacrament of the bodie and bloud of Christ robbing the faithfull communicants of the cup the one part thereof nor yet teacheth that wicked men doe eate the bodie of Christ neither forceth the glorious bodie of Christ from heauen into the forme of a piece of bread neither saith that this sacrament was not ordained properly for remission of sinnes neither that it is auaileable without the faith of the receiuer by the action and worke it selfe done all which positions the profession of the Romane sect maintaineth But which according to Christs institution exhibiteth the holie Sacrament in both kindes of bread and wine according to the first institution Matth. 26.28 and teacheth onely the faithfull to be partakers by faith of Christs bodie and bloud as our Sauiour saith He that eateth me shall liue by me Ioh. 6.57 which affirmeth that Christs bodie is not in earth but in heauen Act. 3.21 And that the speciall vse of this Sacrament is to confirme our faith in Christ for the remission of sinnes Matth. 26.28 and that least men should be secure it profiteth no man vnlesse hee examine himselfe whether he be in the faith 1. Cor. 11.28 5. That religion which doth not enioyne men of necessitie to make confession of all their secret sinnes into the eares of the Priest with an opinion to merit by it nor yet imposeth vpon them penall workes thereby to satisfie the iustice of God for the punishment due vnto their sinne But which teacheth men to confesse vnto God I acknowledge my sinne vnto thee c. and thou forgauest the punishment of my sinne Psal. 32.5 to challenge Gods mercie not our merits According to the multitude of thy mercies put away mine offences Psal. 51.1 and to hope for satisfaction to Godward onely in the death of Christ He was wounded for our transgression c. with his stripes are we healed Isay. 53.5 6. Which doth not imitate without ground the Apostles annoynting of the sick with oyle which was a signe for that time of the miraculous gift of healing for whom they anoynted they healed Mark 6.13 Neither thinketh to cure spirituall maladies with bodily bathings as though the suppling of the bodie were a supplie to the soule neither doth it leaue the sicke remedilesse
farre more faire then Helene of the Grecians We ought therefore more to striue for it then they did for the other Beside I haue not held vp my shield at a shadow no man striking me or made answer where no man called me or run forward no man thrusting me for in three seuerall places it hath pleased this Popes champion to challenge me and so hath to my thinking bid me the base and cast downe his gauntlet for me to take it vp I considered that it was not fit in this case to do as children that being stricken do lay their hands vpon the sore place and crie but to requite him with the like that first gaue the aduēture to returne the smart of the blow vpon his face that first bent his fist I say therefore with Hierome Si superbum sit respondisse multò sit superbius accusasse If it be thought an insolent part to answer it is much more to accuse and he is iudged contentious not which preuenteth a further mischiefe but first prouoketh thereunto Neither can I conceale that to this enterprise I was incited and stirred vp by the reuerend Lord Bishop of London by whose aduise and counsell I addressed my selfe thereunto saying with Augustine Ad compellendum non potest esse molestus exactor quando ad reddendum deuotus est debitor The exactor is not troublesome in requiring when the debtor is willing in rendring I haue hitherto shewed the motiues that induced me to this worke now also I will briefly declare what I haue done I haue discouered in this treatise aboue two hundred vntruths and slaunders by this libeller without al conscience forged without all modestie vttered I haue answered all the politicke obiections by him cunningly against the Protestants faith deuised I haue his owne engines wherewith he would haue battered ours vpon his owne forts returned The businesse I thanke God was not great which I found in the vnfolding of this Alogicall I should say Apologicall Epistle But as Caesar said of a certaine citie which at the very first view he ouercame Veni vidi vici I came to it I saw it I tooke it so may I say with Hierome Sententias eius prodidisse superasse est The very laying open of his sayings is a sufficient confutation His obiections required no long time to answer to refell his arguments it was sufficient to see them and to ouerthrow his cause it was enough to open his book And as Lueullus said of his enemies that came against him in compleat harnesse That it would be more labour to spoyle them then to foyle them so had I as much a do to collect his reasons as to confute thē The gaining of diuerse peeces of this book which were negligently lost was more trouble to me thē the first framing of that which I had carefully writtē Now I haue also the more willingly thrust my selfe into this businesse to make knowne to the people of God the Lords vnspeakeable goodnesse towards vs who hath giuen vs a Prince resolued to professe in himselfe and protect in vs the same faith of the Gospell which was by Q. Elizabeth maintained that still we may exercise our pens against the common aduersarie Of his Maiesties raigne we may truly pronounce as the Prophet of Salomons In his dayes shall the righteous flourish Psal. 72.7 All those shall be sure we verily trust to liue in peace and enioy his fauour that loue the truth and follow righteousnes God hath sent vs another Theodosius of whō Ambrose saith Cùm omnes homines vobis militent tum ipsi vos omnipotenti Deo sacrae fidei militatis As al men do war fight for you so you for Almightie God and the sacred Faith Phocion being asked of the Orators what benefit he had bestowed vpon the city None but this saith he that while I was gouernor none of you had cause to make a funeral Oratiō So I trust that Religion hath gotten such an honourable patron that Preachers the Orators of Christians shall haue no cause to mourne for the persecution trouble and imprisonment of such as professe the Gospell as in former times of persecution vnder Popish tyranny but to reioyce in the peaceable fruition of the Gospel And how much are we to ioy in so Christian a Prince who doth not onely publickely professe himselfe to be no Papist but hath declared so sound a iudgement in some questions controuersed among Protestants that we may all frō his princely mouth take out a new lesson and learne to reforme our erroneous conceits Our kingly Ecclesiastes saith That all that is necessarie to saluation is contained in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19 otherwise then some haue affirmed that the light of nature and the light of Scripture ioyntly not seuerally are compleat to saluation for hence it followeth that the Scripture seuerally and alone is not compleate to saluation We are taught to vse onely Scripture for interpretation of Scripture if we would neuer swarue from the analogie of faith in expounding as Scripture is interpreted by Scripture so the Scripture is drawne by Scripture not by the authoritie of the Church Beware to beleeue with the Papists the Churches authoritie better then your owne knowledge How say some then that the word cannot possibly assure vs that we do well to thinke that it is the word of God No man is able to keepe the law or any part thereof as the Apostle saith That which was impossible to the law inasmuch as it was weake because of the flesh c. how then is it not impossible in any sense to be preserued frō all sin in this life How can a man do more and God approue more then is commaunded as some haue taught if we come farre short of that which is commaunded If Faith onely iustifieth as Protestants hold and since we could not be saued by doing we might at the least be saued by beleeuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. how then can our workes be any meanes to blot out sinne or to procure pardon If it be the property of faith to apply the promises for faith is a sure perswasion and apprehension of the promises of God applying them to our soule p. 11. as the Apostle saith By grace are ye saued through faith Eph. 2.8 how can the Sacraments giue grace and be causes of Iustification and as necessarie in their place as beliefe it selfe If whatsoeuer is not of faith is sinne Rom. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. how can naturall workes be acceptable to God If we cānot think any thing as of our selues and if al that do good are inspired of God therto how is mās wil apt naturally to take or refuse any particular obiect whatsoeuer If the Pope be Antichrist and the head of a false hypocritical Church how then cā the Church of Rome be the family of
done by the Magistrate and not by force vpon euery priuate mans head without order and authoritie 5. But they are the Papists not Protestants that incourage the people to rebellion as Innocent the 3. did discharge the subiects of their oath and fealtie to King Iohn So did Pius 5. and Gregory the 13. incite the subiects against Queene Elizabeth proclayming in their wicked Buls that all Catholikes might lawfullie withdraw their obedience from her They were your popish Diuines of Salamanca no Protestants that hatched these traiterous conclusions as Cockatrice egs that it was a meritorious worke to assist Tyrone against the Queene that the Catholikes of Ireland that did fight against the Queene were by no construction Rebels c. This shamelesse Iudasite might haue blushed to obiect this vntruly against Luther that which his owne faithlesse crue and generation of vipers is guiltie of 6. Lastly if Luther had so said or writ we defend him not neither take vpon vs to iustifie all his hastie sentences and rash speeches We are no Lutheranes neither haue we receiued our faith from Luther or yet depend vpon him Why may not Protestants take the like libertie against their writers which Papists vse against theirs When Harding was pressed with the absurd sayings of Syluester Prierias and Pighius he maketh this answere We bind our selues neither to the words of Syluester nor of Pighius if they erre what is that to vs let them beare their owne burthen 2 Secondly it is a most vncharitable sclaunder of Caluine and Beza and other Protestants that they should conspire the death of Princes It is vsuall with Papists not Protestants so to do as witnesseth the treasons of Morton Saunders Allen Ballard Hall Gifford Reynolds Parsons Walpole with others who all haue been detected to be practisers against the life of our late Soueraigne and the state of this land The Taylor and Cobler at Frankfort were Anabaptists as was Iohn Leyden the begger at Munster who came neerer Papists then Protestants for they said of the two namely the Pope and Luther Luther was the worse Against these Anabaptists did write Melancthon Vrbanus Rhegius with other Protestants while the Papists let them alone 3 Tyndals opinions are sound and good doctrine as he propounded them and Maister Fox maintaineth them not as the Papists wrested them 1. He saith that it is impossible for a man to fulfill the law of his owne strength and of our selues to consent to the will of God saith not the Apostle as much That which was impossible to the law in as much as it was weake c. the wisedome of the flesh is not subiect to the law of God neither indeede can be Rom. 8. 2 7. 2. He saith not that the law maketh vs to hate God but in the law we are proued to be enemies to God and that we hate him so the Apostle saith I knew not sinne but by the law Rom. 77. and the wisedome of the flesh is enmitie against God Rom. 8.7 3. When he saith euery man is Lord of an others goods he speaketh not of a communitie in possession but of the Christian and charitable vse which in pitie is to be extended to our poore brethren If thou shewest not mercie to the poore c. thou robbest him of his owne Doth not the wise man say as much Withhold not the good from the owners thereof Pro. 4.27 meaning the poore who before God are owners in respect of their necessitie of that which the rich haue in abundance and superfluitie 4. Where he saith the children of faith are not vnder the law he expoundeth himselfe that they are not compelled for feare of the law to doe their dutie but for the loue of Christ for the spirit of God worketh in them a willing obedience which proceedeth of loue He saith herein none other thing then S. Paul before him Against such there is no law Galath 5.23 The law is not giuen to a righteous man 1. Timoth. 1.9 which places are not to be vnderstood of the precept and substance of the law but of the effect and terror of the law which worketh not vpon the faithfull Tyndals doctrine is herein all one with Saint Pauls and this cauiller doth but bewray his ignorance herein mixed with malice 4. Fourthly what if some one Protestant haue of a singular opinion prouoked by the cruell gouernment in Queene Maries time written against the regiment of women let the author answere it himselfe Protestants are not to bee charged with mens priuate conceits We doe blesse God for the gouernment of Infants and women God hath vsed these weake meanes for the good of his Church in the happie raignes of King Edward and Queene Elizabeth yet we hold it a greater blessing when Kings not Queenes men not children are left to succeed in the kingdome as to the praise of God wee see this day 5. Whether the Lord Cromwell were guiltie of treason howsoeuer the Parliament being misinformed and misled by the malice of his enemies might iudge of him by this it is cleered because the King not long after wished that his Cromwell were aliue againe The Duke of Northumberland did suffer worthily for treason against the Crowne and died a Papist whatsoeuer shew he made before of the contrarie therefore the Church of Rome hath best right to him he is no disparagement to the Gospell It is vtterly false that Cranmer was put to death for treason for he was thereof acquited at his arraignement in the Guildhall at London neither are traytors in England adiudged to the fire as Cranmer was but otherwise punished 6. He sheweth not wherein King Henries testament was presently violated and therefore we may suspect the reporter of vntruth His bodie was interred at Winsore his legacies to the poore of 1000. markes and of the gift of twelue pence by the day to twelue poore Knights were performed his sonne succeeded in the Crowne and all this was done according to the Kings last will and testament But if it had been in some point violated as it is not like that the Chauncellor who had racked most cruelly Anne Askew an innocent woman with his owne hands was a man of such conscience onely to refuse so there were diuers of the Kings executors resolued Papists as Cutbert Tonstal Southwell Peckam with others so that the blame hereof wil be vpon the Papists shoulders especially seeing most of them then counted Protestants afterward in Queene Maries time turned Papists 7. That ambitious practise of the Duke of Northumberland to disinherite both the Queenes Mary and Elizabeth as it is confessed by vs so it toucheth not the credit of the Gospell seeing as is before shewed the contriuer of this disinheriting of the right heire ended his daies in the profession of the Popish faith to the which he exhorted the people to returne Thus this agent for the Pope goeth on still to
Councell neither was it by the same reason generall for at the same time the generall Councell of Basil was celebrate which beareth this stile sacrosancta generalis synodus Basiliensis in spiritu sancto legitimè congregata vniuersalem ecclesiam repraesentans the most holie generall Synod of Basill lawfullie assembled in the holie spirit representing the vniuersall Church The 31. Sess. beareth date ann 1438. in which yeare began the Councell of Ferraria adiourned afterward to Florence as it appeareth in the proeme to the Councell And least it might be thought that the Synode Basiliens was now determined it is manifestlie apparent that it both began before ann 1431. and continued after being not dissolued before ann 1442. which date the 45. sess beareth But the Florentine Councell was ended ann 1539. as it appeareth by the date of the letters of Vnion How then could the Florentine be Generall representing the whole Church whereas another generall Synode at the same instant was congregate at Basill Neither yet was any thing concluded in the Synode of Florence against the Protestants faith The question there handled and for the deciding whereof both the Greeke and Latine Church were assembled was concerning the proceeding of the Holie Ghost from the Father and the Sonne And whereas the Greekes were requested by the Pope that the Synode would discourse of the transmutation of the bread they refused affirming they had no authoritie so to do being called together pro illa tantum spiritus sancti processione onely for and about the procession of the holie-ghost As for the letters of Vnion wherein other articles are conteined they were not made by the consent of the whole Synod for as the storie saith Multi prinsquam huiusmodi subscriptio fieret discesserunt Many were departed before any such subscription was made neither did the Greeke Church obserue this vnion afterward though Pope Eugenius cunningly made two of the Greeke Bishops Bessarion and another Cardinals of Rome to keepe the Greeks in obedience to the Romane Church but all would not serue Concerning the Tridentine Conuocation there subscribed onely vnto it of Cardinals Archbishops Bishops not aboue 42. and the most of them were of Italy Sicily Spaine though since an other tale is told vs from Collen that there subscribed 25. Archbishops and 168. Bishops but they are all summed in grosse their names are not expressed Is not this sillie chapter or conuenticle of popish Bishops worthie the name thinke you of a generall Synode with the which neither the Kings of England and France nor yet the Princes of Germany consented or communicated Many prouinciall Synods haue made as great an apparance of Bishops and some haue exceeded In the second Councell of Carthage there were present 214. Bishops In the fift Councell of Carthage ann 438. Bishops 73. In the Synode Epaunens 70. In the fourth Toletane 70. Bishops subscribed an 681. why then should this late chapter of Trent presume beyond these prouinciall Synodes to be called Generall or Vniuersall consisting of so small a number of popish Bishops conspiring together neither in number honestie or learning to be compared vnto the Bishops of diuers prouinciall Synods we therefore force not whatsoeuer this conuenticle hath decreed 6 It is a notable vntruth that in the popish Church there is not neither euer was any disagreement or contradiction in matters of beleeuing whereas the contrarie is most manifest apparant as these particulars do shew The Councell of Constance excommunicateth all those which communicate in both kinds sess 13. The Councell of Basile doth graunt to the Bohemians the vse of both kinds Both the said Councels decree that a Generall Councell is aboue the Pope and that it is veritas catholicae fidei a veritie of the catholike faith so to beleeue and that pertinaciter repugnans est censendus haereticus that he which obstinately resisteth is to be iudged an heretike and it is de necessitate salutis credere c. of the necessitie of saluation to beleeue that a generall Councell hath supreme authoritie and yet for all this the contrarie was decreed that the Pope is aboue a Generall Councell Lateran sub Leon. sess 11. The Franciscane Friers did teach that the Virgin Mary was conceiued without originall sinne the Dominicanes held the contrarie The Rhemists hold that none are absolutely elected without respect had to their works Annot. Hebr. 5. sect 7. Bellarmine proueth the contrarie that we are elected freelie without any foresight of works Some of the popish writers extoll free-will giuing vnto the same a naturall power of it selfe vnto good Scotus Durandus Gabriel Some do affirme the contrarie as Capreolus Marsilius Some of them hold that Episcopalis ordinatio the ordaining of Bishops is no sacrament Dominicus a Soto Caietanus Durandus Bellarmine with the rest affirme the contrarie Some that Matrimonie is no sacrament of the new testament as Durand Alphonsus Petrus a Soto Bellarmine with the rest hold the contrarie Concerning the indeleble character which they say is imprinted in the soule by the sacraments Scotus saith it can not be proued by the scripture Gabriel doubteth whether the Church haue determined it Bellarmine maintaineth the contrarie Some thinke that in the Eucharist the substance of Christes bodie is present but without quantitie as Durand others that it hath quantitie but no distinction or order of parts as Ockam Bellarmine saith it hath both Nicolaus 3. defined that Christ had no propertie in any thing Sext. decretal lib. 5. tit 12. c. 3. Iohn 22. decreeth that opinion to be hereticall that affirmeth Christ and his Apostles to haue had nothing And at this present there is no small diuision and discord betweene the popish seculars and Iebusites euen in matters of iudgement and doctrine not only in externall points of difference 1 The Priests deliuer this position that a Catholike may commit of frailtie any sinne that an infidel heretike or schismatike committeth Replie p. 50. b. This Parsons denieth and proueth the contrarie Manifest p. 28. 2 Father Parsons holdeth that if a man do deteine an other mans goods wrongfullie and be possessor malae fidei he is absolutely bound by all possible meanes to restore them to the true owner Manifest f. 45. a. The Priests hold the contrarie that a man is not bound to restore when it can not be done without imminent danger as to deliuer a man his sword wherewith he purposeth to kil an other Replie f. 63. b. and they are in the right The Ignatian diuines at Salamanca in Spaine resolued vpon these conclusions to be sound in popish diuinitie that the Catholikes in Ireland might with great merit ayde that Rebell Tyrone that the Catholikes sinne mortallie that take part with the English that they are by no construction Rebels that fight against the Queene Replie f. 66. b. All which positions the secular