TETRASTYLON PAPISTICUM, That is, THE FOUR PRINCIPAL PILLARS of Papistry, the first containing their railings, slanders, forgeries, untruths: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their lose arguments, weak solutions, subtle distinctions: the fourth and last the repugnant opinions of New Papists With the old; of the new one with another; of the same writers with themselves: yea of Popish religion with and in itself.  
Compiled as a necessary supplement or fit appertinance to the Author's former work, entitled Synopsis Papismi: To the glory of God for the dissuading of lightminded men from trusting to the sandy foundation of popery, and to exhort good Christians steadfastly to hold the rocky foundation of faith in the Gospel.  Epist. jud. ver. 9 10. Michael the Archangel, when he strove against the devil, did not blame him with cursed speaking, but said, the Lord rebuke thee. But these speak evil of those things they know not, and whatsoever things they know naturally, as beasts which are without reason, in those things they corrupt themselves. Haeretici cùm perversitatis suae rationem reddere non possunt, ad maledicta convertuntur: Heretics, when they can render no reason of their wilfulness, fall to flat railing. 
Printed by Robert Robinson for Thomas Man dwelling in Pater noster row at the sign of the Talbot. 1593.   

To the Right Honourable Sir john Puckering Knight, Lord Keeper of the broad Seal of England, and of her majesties most Honourable privy Counsel.  
I Have not, neither can forget (Right Honourable) your courteous acceptation of that simple gift, which not long since I presumed to present your Honour withal. Since that time I confess myself a debtor to your Lordship: and therefore have strained myself for kindness received to show at the least thankfulness again, and to recompense the meanness of that gift by an other of that sort. jubemur (saith one) colligere fragmenta 
Barnard. Cant. ser. 5.  ne pereant, id est, ne minima beneficia oblivisci: We are bidden to gather up the very fragments and crumbs, that is, not to forget the least benefits. First then I will declare the contents of this present treatise: Secondly, the reasons that moved me thereunto: Lastly, why I would have it pass under your honours name.  
First of all therefore, as in my former book I have gathered together into one sum (the Lord by the gracious assistance of his spirit directing me) the whole doctrine of the Church of Rome, and opinions of Papists: in that work but plainly and nakedly offering to the Readers view, the substance of the controversies, and state of the questions between us: So further I thought it not amiss, to bring to light, and to show as in the face of the Sun, the manifold absurdities, inconveniences, shifts, subtleties, blasphemies, which our adversaries in defence of their errors are constrained to use in oppugning the truth. This I have accordingly performed, I trust, in this work, that the weakness of their cause, the beggary of their Religion, the vanity of their Counsels, and deceit of their hearts might appear and be made known to all the world.  
This book I have entitled, the PILLARS OF PAPISTRY: which is built upon lies and untruths, faced out with railing, and bitter speech, propped up with blasphemies, and patched together with dissonant & contrary opinions among themselves. The proof of these particulars followeth at large discoursed in this treatise. First, as touching their lying and untruths, I could have wished that they had embraced his wise counsel, that saith: Aut cavenda sunt mendacia rectè agendo, aut confitenda paenitendo, non autem cum abundent infoeliciter vivendo, augenda sunt & docendo. August. lib. 2. de mendac. cap. 21. But they are so far from correcting by repentance, that which they have offended in practice, that they are not only become liemakers, but lie-maisters, not practisers of this craft, but teachers & defenders. Concerning their railing speech, it is all the Rhetoric they use: Such are no better than sheep-biters, & meacockes among than, that have not filled & whetted their tongues to smite & wound us withal. But here I say unto them, as Augustine did to the heretic Pascentius: Literae tuae nec ad reddenda convitia me provocant, 
Epist. 177.  nec a reddendis literis me revocare potuerunt: So neither shall their railing writings provoke us likewise to pass the bonds of modesty, and to pay them home in the same kind, neither yet cause us to cease from answering their follies.  
Now as for their blasphemies, it would offend a chaste and a Christian ear, to hear what horrible and ungodly sayings do pass from them: in the second pillar of this book we have set down a whole kenning of them. But as Augustine saith to some, who the more readily to descry heretics, themselves also fell into blasphemy: tolerabilius in suis foveis delight scerent vulpes, quam 
De mendacio. lib. 2. cap. 9  propter illas capiendas in blasphemiae foveam caderent venatores: The Foxes might more safely lurk in their holes, than the huntsmen, to take them, should fall into the pit of blasphemy. So though we were the foxes, and they the huntsmen, it is no good way for the huntsmen to snare themselves, to entangle the foxes. But we in deed are the huntsmen, and they the foxes, as it is said, take us These foxes, these little foxes, that destroy the vines. Cantic. 2. 15.  
Concerning the dissensions and divisions among papists, it is no strange thing, as he saith: Omnia vitia erroresque mortalium 
August. in Math. ser. 11.  divisi sunt inter se & contrarij: apud Idolorum cultores divisi sunt spiritus junonis & spiritus Herculis; Paganus & judaeus hostes sunt Christi, sed divisi inter se; Arrianus & Photinianus haeretici, & divisi inter se; sic Donatistae, sic Maximinianistae. All vices and errors among men are divided and contrary to themselves: among the Idolatrous Heathen, the spirit of juno and Hercules are divided; the Pagans & jews enemies to Christ, and yet divided: the Arrians likewise & Photmians, the Donatists and Maximinianistes: ad also the Scotistes and Thomists among the Papists divided between themselves, yet Ambo. pertinent ad regnum diaboli, Both do belong to the reign or kingdom of the Devil.  
Now the reasons that have moved me principally to enterprise this business, were these. First in respect of those country men of ours, which have suffered themselves a long time to be seduced and deceived with false opinions, and a vain show of holiness, being as it were made drunk with the whore of Babylon's intoxicate cup: that they now at the length seeing the nakedness & beggary of popish religion, would take heed to themselves in time, and think it enough, yea & too much, to have sipped of that poisoned cup, lest drinking more deeply thereof, they afterward be constrained to draw out the dregs, & to be partakers of their plagues: of them we say with Augustine, Licèt non timentur ut perdant, non 
Epist. 105.  negligendi sunt tamen, ut pereant: Though we fear them not to hurt us, yet they must not be neglected and suffered to be lost.  
As for their ringleaders, and sect-maisters, our counsel also to them is, that they would learn at the length to give place to the truth: Augustine said of some Heretics: Puto, quòd ipse diabolus, 
Epist. 167.  si authoritate judicis, quem ipse elegerat, toties vinceretur, non esset tam impudens, ut in ea causa persisteret. I think if the devil had been so often overcome before a Judge of his own choosing, he would not be so impudent as to persist still in an evil cause. But our adversaries have been often vanquished even by their own judges, the testimonies of ancient writers and consent of antiquity, and yet for all this will not yield. Well, as one saith, Non oramus ut moriantur inimici, sed ut corrigantur, sic mortui erunt inimici, iam enim correcti non amplius erunt inimici: We desire not, that our enemies were dead, but amended, and so our enemies should be dead, for being once amended and corrected, they would no longer be our enemies.  
There are other also of our countrymen, who (though not so far gone as the other, yet) are not sufficiently grounded in knowledge, or settled in judgement to be able to discern between the truth & error: Qui brevia non valent intelligere, prolixa non amant 
August. Epist. 101.  legere, Who can neither understand brief matters, nor will abide to read long: for their sakes also have I compiled this treatise, neither very long to work unwillingness, nor yet too short, to hinder understanding. But even as they, which 
Aug. solis loq. ca 14.  have tender etes, do not first behold the sun, but the fire or the stars, or some such like, and then turn them to look upon the sun: so must we deal with these men, Gradibus perducendi adsumma sunt: By degrees they must be brought to understand the higher points: For their cause chiefly have I undertaken this labour, that they which are not able to conceive the chief matters in question, yet may safely take knowledge of the nakedness and poorness of our adversaries cause.  
Concerning myself also, some what there was, which in this respect induced me to sei hand to this plough: for as he saith, Vt discamus 
August. ad Dulcit. qu. 4.  invitare nos debet suavitas veritatis, ut doceamus cogere debet necessitas charitatis: As the pleasantness of the truth doth entice us to learn, so the bond of charity should urge us to teach. And the rather considering that now is the time or not far off, wherein the fall of Babylon is to be expected and looked for, according to the prophesy in the Revelation: Every 
Cap. 18.  man, that beareth hatred to the scarlet and bloodthirsty whore, aught to show his readiness in defacing and pulling down the Kingdom of Antichrist. As Christian Kings and Princes then by their sacred authority have begun for their part to lay Babylon waste, so is it our part to discover her nakedness: they are the lords Captains to slay the enemy, we his watch men to descry the enemies coming: They with battle, canons and engines, do batter the walls, we come with ropes of argument and persuasion to pull down the towers: 
2. Sam. 17. 23.  They fight with saul's sword, and put on his kingly armour, we must assault Goliath with David's sling & stones out of the brook. The text saith, they shall make the whore desolate and naked, eat 
Apo. 17. 16  her flesh and consume her with fire. It is our part to strip her, and make her naked, and show her filthiness: by the word of God to descry their corruptions: Then cometh the Christian magistrate, and eateth her flesh and burneth it with fire, that is, draweth out the sword of justice after them. Now in the last place unto your honour I briefly direct my speech, unto whom I do consecrate, and devote these labours of mine, as a sign of my thankfulness, and a pledge of further duty to your honour: as also unto one, who himself is able to judge of these matters: neither is it the least part of your honours study & care to be thoroughly acquainted with the controversies of Religion: as it is most meet honourable personages should be. Themistocles (as Augustine reporteth it) did not care, that he was counted somewhat rude, because he could not sing to the pipe at feasts: interrogatus, quid sciret, respondit, rempublicam ex paruamagnam facere: It was enough for him to know how to enlarge the commonwealth, of a little one to make it greater: so may I say it belongeth chief to Christian Magistrates, scire Religionem ex paruamagnam facere, to know how to enlarge and propagate Religion, and to cause the Gospel to flourish.  
The Lord hath advanced you to this seat of honour: for promotion, (as the Psalmist saith) neither cometh from the East, nor 
Psal. 71. ver. 6. 7.  from the West: but it is the Lord that setteth up one and pulleth down another. The chief husbandman hath planted you as part of an hedge to keep his vineyard: your honour now is in place to profit the Church of God greatly, in advancing of learning, in helping to furnish the lords harvest with plenty of labourers, in encouraging the workmen of God's house, whose bands do hang down, and their knees wax feeble. There are many in this land, who would gladly be set a work, and can not: whose outward wants do slake their inward desire: for that old saying is most true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is no such heavy clog, as poverty is: And the Poet spoke by good experience:  

haud facilè emergunt quorum virtutibus obstat  
Res angusta domi.   
You (Right Honourable) with the rest, as one well saith, pugnatis contra visibiles inimicos, nos pro vobis contra invisibiles: your honours by sage counsel and advise, fight against our visible enemies, but we fight for your by our study and prayers against the spiritual and invisible: Let therefore the soldiers of this spiritual warfare be encouraged still, cherished and made strong, to fight their battles lustily. The Lord hath now made your honour a captain to lead his soldiers into battle, and to set them in array: Augustine writeth well upon those words: Proverb. 31. 19 She putteth her hands to the 
* Aug de tempor. ser. 217. 〈…〉.  wherue, & her hands handle the spindle: opus tuum in fuso sit, non in colo, in colo enim est, quod facturus es, in fuso, quod fecisti: Let thy work be in the spindle not in the distaff: that is in the distaff, which thou mayest do hereafter, that is in the spindle which thou hast already done. So when God bestoweth upon a man, honour, riches, authority: omnia ist a in colo sunt, transeant ad fusum, These things are yet upon the distaff, let them be spun out, and turned upon the spindle. But your work, I trust, Right Honourable, is already in Fuso, not in Colo: and we hope, that unto your good beginnings, you will add also good proceed: and the Lord both unto your good proceeding, and virtuous beginning, shall give an happy end. In te nunc puta cunctorum ora & oculos conversos, & ad spectaculum vitae tuae totam consedisse Angliam: All men's eyes are upon your Honour, and have as it were set led themselves to behold your doings: God grant (and we trust) that all things shall be answerable to their expectation. Lastly, the Lord prosper your godly enterprises, and give a blessing to your holy Counsels, even the blessing of Caleb: That as Caleb drove the Anakims' great Giants by strong hand out of Hebron, so at the length, by your prudent & godly counsel, with the assistance of the rest of the Honourable Lords of the Counsel & Nobility, under the leading of our happy josua, & gracious Sovereign, the Romish Anakims', traitorous jesuits and Seminaries, with other rebellious and hollow hearted Canaanites, may be weeded out of the Lords field in England: that you with faithful Caleb and josua, may also have an everlasting inheritance, in the heavenly Canaan, through the only merits of jesus Christ: to whom be praise for ever.  
Tui honoris studiosissimus, ANDREAS WILLET.   

❧ The preface to the Christian Reader.  
IT is the common and usual practice of wrangling and cavilling spirits, who to prevent other men's accusations, do themselves first begin to accuse and challenge others of the same crimes, which they are guilty of: Thus Satan the accuser of the brethren, sometime dealt with job, 
job. 1  saying unto God, that if he would but stretch forth his hand a little, and touch all he had, he would not spare to blaspheme God to his face, whereas nothing is more common with that old Serpent, then to curse and blaspheme God. Thus our adversaries of the Popish religion (which indeed is no religion, but mere superstition) have subtly sought to undermine us, crying out against us, that we are liars, Idolaters, blasphemers, and such like, which are titles and epithets fit and more proper to themselves. They charge us with railing: Harding Confut. apolog. cap. 16. divis. 2. with lying: Defence. apolog. pag. 597. with corrupting and altering of scripture: Rhemist. 2. Corinth. 2. sect. 8. with fables. Rhemist. 1. Timoth. 1. sect. 4. with execrations and blasphemies: jud. 3. with heresies, Bellarm. de notis eccles. lib. 4. cap. 9 They object against us the weakness of our proofs, and arguments: Harding. defeus. apolog. p. 625. often innovating and changing of Religion. Rhemist. 2. Corinth. 2. v. 8. Divisions & dissensions among ourselves: Harding. defence. apolog. p. 239. Yea that we may see how true their other accusations are, they are not ashamed to charge us with Idolatry, and worshipping of Idols, Rhemist. 1. Corinth. 10. sect. 9 Wherefore that it may appear to the world, how unjustly they have accused us, & how subtly they would unburden & exonerate themselves of those crimes which are theirs & not ours, to this end I have undertaken this labour in this treatise, to detect and bewray their guiltiness in this behalf, that we may be purged from their slanders, and our cause justified, and that the shame & blame may fall upon them, that have deserved it.  
As for us, we rail not, neither use reviling speech, yet sometime we tell them roundly their own, and this may be done without railing: unless they will say Christ railed, when he told the jews, that they had made his father's house a den of thieves. But their railing, and venomous darts, which they shoot at us, are notoriously known and cannot be hide. It is the grace of popish writers both old and new, to stuff their books full with cursing & railing: Stapleton, that black-mouthed Sophister of Louvain, hath of late set forth a book against D. whitaker's, wherein beside the badness of his cause, he hath disgraced his profession, with bitter and filthy terms, calling that learned and godly man, Rusticum, fatuum, asinum, asininum professorem, morionem, stolidum: Fool, clown, ass, doit: yea he is so impudent, that he spareth not to revile the dead, 
Lib. 1. cap. ●. sect. 8.  most shamefully calling Caluine, that worthy Minister of the Gospel, Egregium Nebulonem, a notable knave: I think Stapletons' own friends and patrons here in England, will blush and be ashamed of him, when they find such stuff in his book.  
Neither doth Stapleton thus take on in his mood, as carried away with some intemperate heat, but being in his wits (if in his right wits) and well advised, and of purpose he falleth into this cogging vain: giving M. whitaker's warning thereof aforehand, age Whitakare ●t ad patientiam te compone: willing him to take patiently, what 
Admonit. ad Whi●●●.  he saith. Indeed M. Stapleton your counsel is good, for shoot out your venomous darts as long, as ye will, we care not, we have a sense for them, and a buckler to latch them, as Augustine saith very well: Quaeso mi frater, quasi has diaboli sagittas, ad petram, quae est 
De ●alu●●. docum, c. 12.  Christus, allidens, sum scutum fidei. I give thee counsel (my brother) to rebound these arrows of Satan, upon the rock, which is Christ, taking the shield of faith: And such patience is in this case necessary for M. whitaker's, and the rest of us protestants, as the same father speaketh of else where: Quemadmodum parents a filis vel pueris, 
De ser in monto ca 〈◊〉.  vel phreneticis multa patiuntur, donec infantia, vel aegritude transeat, ita Christianus ab impijs tanquam phreneticis multa pati debet: Like as parents 
De ser in monto. cap. 34.  do suffer many things at their sons hands, while they are children or frantic, till their childishness or frenzy be passed: thus Christians must patiently bear many things of the wicked, as of men taken with frenzy. Such intemperate and railing speeches then of Papists, we attribute either to their childish ignorance or phrentike maliciousness.  
Concerning the other accusations, of heresy, blasphemy, lying, corruption of scriptures and such other, it shall appear, I trust, in this discourse, that they are the men, & none other, that are faulty herein. As for fables, they do us great wrong to cast them upon us: their own legend of lies and infinite fabulous stories, do plaintie tell us, that popery is fuller of fables, than the heresies of the Valentinians or the Manichees. Their other charge concerning iunovation and dissension is returned upon themselves: for who knoweth not, that the jesuits of these days, have innovated and changed in the most points, the old popish profession, and have cast it into a new mould, and brought in a new form of Pope catholic doctrine: But we in substance retain the same Religion, which at the first reviving of the Gospel was maintained 40. years ago by the Protestants. As for dissensions in fundamental points and articles concerning faith, we have none. In other matters, there have been some contentions among us, more we grant then needed, & more hotly pursued of some than was requisite: yet they are neither in weight so great, or in number so many, nor so eagerly prosecuted, as dissensions among papists have been, for anno. 1509. we read that the Franciscane friars pursued the poor Dominicks to death: and the contention began about the conception of the Virgin Marie. Fox. pag. 802. Such rigour and fierceness hath not yet been seen among protestants, neither I trust, shall.  
But in saying that Protestants are Idolaters, they make too lewd a lie, for it is well known unto them, that we have no Images or Idols of brass, wood, stone, silver, at all in our Churches, as they have nor any pictures, carved, painted or graven, set up to be worshipped: If two men should be set before us: the one lifteth up his, eyes to heaven, and calleth upon the name of God, having no similitude or resemblance before him, the other prayeth before a stock or stone Image: is any man so senseless, as to say the other is an Idolater, rather than this? But thus blind and sottish are the papists in their judgement. Take heed ye English pope catholics, do ye not see, how your ghostly fathers go about to make fools of you?  
Now then, to the intent our adversaries slanderous mouths should be stopped, and their falsehood descried, I have given a several taste in this work, in every kind of their fraudulent dealing with us, and of their unseemly behaviour, & ungodly shifts, which they use in oppugning of the truth, and defence of their bad cause. The whole book I have divided into 4. parts, showing the four principal pillars of papistry, and every pillar containeth diverse parts beside, as it is set forth in the title of this book: I trust, throughout this treatise, that our adversaries shall not justly challenge me for dealing untruly or deceitfully with them, seeing I have set down their sayings and opinions, as I find them, quoting the places, and citing the authors, whence I have them: so that I doubt not to say with Augustine, Ego omnia, quòd bona fide coram deo dixerim, sine ullo studio contentionis, sine aliqua dubitatione veritatis, sine aliquo praeiudicio diligentioris tractatus exposui: I trust I may say, with a good 
Lib. 2. de genes cap. 29.  conscience before God, that I have set down all things without desire of contention, or doubting of the truth, and without prejudicing other men's more exact labours herein. If sometime I shall seem to speak somewhat roundly or sharply, I hope the discreet reader will judge it to be done, not without cause, & to say, as that good father in the like case: Novi fratrem meum, si quid in disputatione 
August. epist. 14.  pro side sua dixit feruentius, non illa contumacia, sed fiducia dicenda est: I know if our brother be sometime servant and hot, in the defence of saith, that it proceedeth not of contumacy, but his full resolution in the truth.  
Concerning our adversaries, I would have them think, that I have undertaken these labours for their good, if they could so construe it, that seeing now the nakedness of their cause, they may at the length be better advised: We have not cast off all love and care of our enemies: We say of them, as Augustine did sometime of Pelagius the heretic, Nos non solum diligimus, sed dileximus eos, sed aliter 
Aepist. 1●6.  vunc diligimus, aliter aliquando dileximus, tunc, quia nobis rectae fidei videbantur, nunc ut ab errore liberentur: We both love them now, and loved them before, but otherwise now then before, than we loved them, because we thought they were of a right faith, but now we love them, to the end they might be delivered from error. Now unto my brethren of the same faith and religion, thus much I say, that whatsoever blasphemies, heresies, absurdities, they read here to be affirmed and maintained by papists, they would take no offence thereby, nor seem to stumble thereat: Sed facite inde quod fecit dominus, 
Aug. tract▪ in joh. 6.  cum illi obtulerunt amarum potum, gustavit, & respuit, sic vos audite & abijcite: But do ye as Christ did, when they offered him vinegar to drink, he tasted and refused it, so give you the hearing and reading of these things, but in judgement cast them away, and reject them.  
Thus I have, by the Lord's assistance finished my task, & ended my travel for this time: I will now sit me down a while and rest my weary pen, and give place to others. This I have done, partly to discharge my duty to God, and debt to his Church; partly to provoke others by this example to put forth their talon: who for skill are more able, for their leisure more fit, for outward helps have better encouragement, & in respect of their reward are more bound: I would we might now at the length spare ourselves at home, and forbear to provoke one another by writing, and join our strength against the common adversary. If our wits want whetting, our pens exercise, our body's labour, our adversaries abroad can and may afford us work enough: we need not hue one at another. Let us do as Moses did, slay the Egyptian, it is not seemly for one Hebrew to strive with another. The timber, that must make the house, should be prepared and hewn in the field, Proverb. 24. 27. when it cometh to be set together, not so much as the noise of an hammer should be heard, as we read of salomon's temple: so we should labour to hue and cut off popish superstition & corruption of manners as in the field abroad, but we ought to build peaceably, & without noise among ourselves. One saith well, Omnia alia bona, aurum, argentum, divitiae dividi possunt; non potest dividi (pacem meam do vobis:) All other goods, gold, silver, riches, may be divided; this inheritance only cannot be divided, my peace I leave with you. And therefore, saith he, Christus noluit fiers judex ad divisionem: Christ refused to be a judge or divider of the inheritance. God grant, that we may at the length, learn, as careful children, or faithful stewards, to keep whole Christ's inheritance lent unto us, that rich patrimony of brotherly love and peace: that we may one yield to another in the truth, every one to studi● to amend what is amiss, and all join together to seek God's glory.  
Thus shall we be sure to embrace and enjoy peace: for what else is the cause of contention among us: Nisi (as one saith) quia displicet mortalibus angelica illa partitio, qua gloria deo, pax hominibus nuntiatur: quonam 
Bernard. epist. 127.  modo stabit pax hominum coram deo, si deo apud homines non potest tuta esse sua gloria? Because mortal men like not that Angelical partition, when they pronounced glory unto God, and peace in earth: for how can the peace of men stand in force before God, when God's glory is not kept safe and sound amongst men? This then is the way to procure peace, and to nourish it, to remove and avoid dissension, every one in his several place and calling to labour to amend what is amiss, to restore what is decayed, to supply what is wanting, and to redress what is out of order, and so to seek chief to advance God's glory. Thus shall we have peace at home, & peace abroad, our dissensions shall slack within, and by our peace our strength and courage shall increase against our enemies without. We shall run upon them, as one man: ten shall chase an hundred, and an hundred a thousand. Thus the Gospel by God's grace shall still flourish in this land, superstition shall decrease and wear away, and popery shall be weeded and rooted out, which God grant for his well-beloved and only begotten Sons sake jesus Christ our Lord, to whom be praise for ever,  
Amen.   

The first Pillar of Popery, consisting of intemperate railing, with shameful slanders and untruths.  
WHat our purpose is in this treatise following, we have already partly declared in the preface: that our intent is not in this enterprise so much to charge our adversaries with such matter, as may be justly objected against them, as to discharge ourselves of such unjust crimes, as they do burden us withal: not to accuse, but to excuse: not to fight but to fence: not to dare them with our darts, but to arm ourselves against their venomous arrows, which they shoot at us. Whereas therefore they every where almost in their books and pamphlets, do lay sore unto our charge, that we are railers, revilers, liars, blasphemers, heretics, cavillers, sophisters, divided into many sects & schisms, disagreeing amongst ourselves: our best and sa●est way to free and deliver both us and our cause from these so unjust, untrue and uncharitable accusations, is to return them upon themselves, to whom they do more properly belong: and to clothe them with their own livery, which will sit more comely, without pleat or wrinkle upon their back▪  
First of all therefore according to that order which we have set down, we will try and examine the modesty, sobriety and temp●rance of their spirit, wherewith they are inflamed against us. First of their reviling & bitter speech: then of their malicious slanders against us, & our cause: thirdly of their for geries: four of the manifold untruths, which in plain english are no better than lies, which they are not ashamed in heaps to utter. First then concerning their contumelious and reproachful speeches, and their adders tongues which they smite and sting us withal: I would we might say unto them, as Agustine sometime did unto Vincentius, a young 
De animae origine. lib. 1. cap. 2.  malapert springal, that unseemly taunted that reverend father in his writings: Si quid inter disputandum (saith Augustine) quod ad meam contumeliam redundat expressit, non eum convitiantis voluntate crediderim, se● di●ersa sentientis necessitate fecisse: ubi enim hominis erga me animus ignotus est et incertus, melius arbitror meliora sentire, quam inexplorata culpare: If any thing fall out in disputation, which may redound unto my reproach, I think that he did it not so much with a mind to revile me, as being enforced by diversity of opinion: for where a ●●ns mind is unto me uncertain and unknown, I hold it better to think the best, then to blame what I know not▪ So if our adversaries, were carried away only in the heat of their cause, and with a blind zeal of superstition, when they spit such venomous words at us, and had not an especial purpose as we have but too much experience, in so doing to malign the truth, and disgrace the professors thereof, we should be able better to brook their speeches, and to bear their outrages, than now, knowing the contrary, we either can or will. This then is that, that sometimes thrusteth us forward, when we see not so much our persons to be stricken and gaulled with their tongues, as the truth to be wounded through our sides, to speak home unto them and to tell them their own, not reviling but reproving, not taunting but telling them their fault and folly. Cresconius an Archdonatist, doth roundly take up Augustine, because he used these words against them: Sicut nonpotest Satanas Satanam excludere, etc. As Satan (saith he) can not drive out Satan, 
2. Tim. 2. contra Crescon. lib. 3. cap. 78.  so the error of the Manichees cannot overthrow the error of the Donatists. Augustine answereth very well: Quasi (inquit) Petilianum Satins comparaverim, ac non errorem potius: Apostolicaenim mansuetudo, cum quibus modestè agipraecepit, eos ipsos docet a diabolo captivatos: nec tamen quam commendavit, amisit lenitatem, quiaeam▪ quam docebat tac●re noluit, veritatem: As though (saith he) I compared Petilian himself to Satan, and not his error rather: for so the Apostle doth say, that even they, whom notwithstanding he wisheth to be gently dealt withal, were captived and snared of the Devil: neither did he in so saying, offend against that lenity, which he commendeth, while he uttereth the truth, which was not to be concealed. Thus Augustine defendeth himself, by S. Paul's example, & showeth though it be not lawful to speak evil or to revile, yet freely to open our mouths, and to cry out against the enemies of the truth, it is not forbidden. Bernard a later writer, & one of their Catholic Doctors, used the like liberty of speech in his days, and thought he offended not: As inveighing against the Clergy of his time, he saith. Ministri sunt Christi, et serviunt 
serm. sup. Cantic. 33.  Antichristo: They are the Ministers of Christ, and yet serve Antichrist: yea of the Bishops themselves and the chief of the Clergy, he doubteth not to say, having first rehearsed those words of Christ to his 
Serm. ad pastor▪ in Synod.  Apostles. Have I not chosen you twelve, and one of you is a Devil? Sic facit jesus hody, eligens sibi multos diabolos episcopos: Even so doth jesus saith he now a days, choosing many Devils to be Bishops. He stayeth not here, but climbeth up even unto the pope's chair. Tristes vidimus, tristes eloquimur honorem ecclesiae, Honorij tempore non minìmè laesum: We have seen it with 
Epist. 45.  grief, and we speak it with grief, that in pope Honorius time, the honour of the Church, was not a little endamaged. And in an other place finding fault with the Cardinals of Rome: that they had fetched Eugenius out of his cloister, and of an Abbot, made him a Pope: he taunteth them in these words: Ascendit jericho▪ incidit in latrones: He is gone up from 
Epist. 147.  jerusalem to jericho, he is fallen among thieves: thus comparing Rome to jericho, and the Cardinals to thieves. If Bernard then a Doctor of their own, could assume unto himself such liberty of speech as to term evil Ministers, the servants of Antichrist, Bishop's devils, Cardinal's thieves, in hatred & detestation of the corruptions of those times: I think we may be excused, if for love and zeal of the truth, we deal plainly many times with our adversaries, and do not slatter them a whit: though I think few or none of us have used like freeness of speech, as either Augustine against the Heretics of that age, or Bernard● against the corruptions of his time. Therefore to conclude this point, we say, as not long 
Harding. defence. apolog pag. 52.  since a darling of their own said, yet with better right and more truly, I am sure than he: Now the law of upright dealing specially in God's cause so requiring, ye must pardon us, if as among husbandmen, we call a rake a rake, a spade a spade, a mattock a mattock: so among divines, we call heresy heresy, and likewise falsehood, lying, slandering, craft, hypocrisy, blasphemy, every such crime by his proper name without all glozing.  
But leaving off here in this place further to make apology, or to seek defence in this point for ourselves, which were a needless and superfluous labour, the writings of our learned and godly brethren are abroad to be seen and read: I trust they shallbe found neither to savour of so envious a spirit, nor to be mixed with such intemperate and undigested humours, as our adversaries writings are sawsed and powdered withal. We will now proceed, (not further keeping the Reader in suspense) to collect some flowers of popish eloquence and Rhetoric, which their books are beawtified, and adorned withal.  
First we will be so bold as walk into our country man M. Hardings' Garden, and there a little refresh ourselves with the pleasant sent of his sweet smelling herbs. And here in the very entrance, I find a nosegay already gathered to my hand by that skilful and cunning gardener, not 
Preface in defence. apol.  in name but in deed, B. jewel: let us take up this posy, and smell a little thereon: M. Harding therefore writing against B. jewel cloyeth and overchargeth him with these and such like sweet speeches. Who ever heard such an impudent man? a most impudent liar, awicked slanderer: and all because he said with Laurentius Valla a Canon of Rome, that Pope Celesti●●s was a Nestorian Heretic.  
Again, who ever saw so impudent a man, what shall I say to this fellow? fiefor shame man, a minister of fables, a minister of lies? foolish ignorance, shameless malice, so ignorant, so witless, lewd wretches, jewish, Heat henish, shameless, blasphemous villains, false ministers, false harlots, ye lie falsely, yea ye lie for advantage, ye are impudent liars, lewd liars, heaps of lies, nothing but lies, and all is lies. But what is the cause think you, that this meek spirited man should be so disquieted and make such outcries against liars? forsooth because Master jewel, in one place leaveth out (enim) in another place (hoc) in an other place, the Printer set down schemate, for schismate and such like: is not here great cause think you, to make a man thus to take on and to run out of his wits?  
Is not this asweete nosegay (think you) and is it not compounded of choice flowers? the sent is so strong to my smell, that I cannot choose but 
Epist. 57  stop my nose: Nisi, as Bernard saith, omnium passim naribus iniecto foetore, solus dissimulen pestem, nec audeo manum contra pessimum putorem propria manu munire: Unless, as he saith, the stink smelling strong in every man's nose I only should dissemble the matter and not dare to sense my nose with mine own hand against the contagious smell. But let us have patience a little, and pass along, to see what store of such sweet smelling flowers. M. hardings garden will afford us.  
Pag. 40. Thus your vain boast in wickedness wrought by the power of Satan 
Defence. Eccl. Angl. 3.  is put to silence, because M. jewel saith, that many kings & princes are fallen away from the Sea of Rome, & have joined themselves to the church of God.  
Pag. 42 This is his heat henish heart, what could Purphurie, or julius, or Celsus say more? because M. jewel had said, that men even by light of nature, though thereby alone they cannot be led to the perfection of faith, yet may somewhat discern what is likely or unlikely in religion, according to S. Paul Rom. 1. 20. The invisible things of God, his everlasting power & Godhead are seen by the creation of the world.  
Pag. 85 We take you to be mad: would God you were not worse than mad: were you mad, you should be tied up: Else were you suffered to go abroad, for fear folk● would fly from you, and then should you do little hurt.  
Pag. 145 How say you sir Minister Bishop, ought the minister to be lawfully called?  
Pag. 146 Touching the exercise of your ministery, you do all things without order: unless ye mean such order, as thieves observe among themselves in distribution of their robberies.  
Pag. 153 If he were, so foolish to think so, yet you M. jewel in that behalf should not bear the babble with him: speaking of Nilus a Greek writer, a learned man and a reverent Bishop.  
Pag. 162. You show yourself to be a man of evil disposition, no man ever said it, but Illyricus or bawdy Bale: Namely that pope Zosimus corrupted the council of Nice, the truth where of notwithstanding is proved by B. jewel out of the African council. cap. 101. 102. 103. Concil. Carthag. 6. cap. 4. Concil. Florentin. sess. 20.  
Pag. 164. You are errant slanderous liars: how seemeth not this wicked generation to spring of the devil: because M. jewel saith, by the testimony of Alphons. de castro, Sabellic, Platina, & others, that pope Liberius was an Arian heretic.  
Pag. 189. This sir defender learned in the school of Satan, and now lieth bound in Satan fatters.  
Pag. 201. Their Bishops for custody of their chastity after their former old yokefellowes decease, solace themselves with new strumpets.  
Pag. 209. Of what small substance this reason is, the veriest Cobblers of all their Ministers, if they can read any english beside their communion book, may easily perceive. B. jewel telleth Harding, he might have remembered, that not long since julius the 2. of a wherrislave was made Pope: but we have no cobblers in the ministery.  
Pag. 290. maugre the malice of the devil and of all the sacramentaries, the old truth shall prevail: he meaneth the conversion and transsubstantiating (as he calleth it) of the bread and wine in the sacrament, into the very body and blood of Christ. But this is no truth at all, neither old, nor ancient: confussed by D. Tunstall to have come in twelve hundred years after the gospel: as in that place it is manifestly proved.  
Pag. 297. Now sir, I report me to every man that hath sense, whether I may not lawfully give you the Menti, as for manners sake I may use the Italian term, and challenge you in plain terms of a lie, for uttering this untruth: and yet there is no untruth uttered: see the place.  
Pag. 313. It liked your filthy spirit, with vile words, to bring that holy mystery into contempt: wherein you do the Devil author of all heresies, the greatest service that may be devised: because with Origen he had affirmed that the bread in the sacrament, as touching the material substance thereof goeth into the belly, and is cast into the privy.  
Pag. 342. The things, which it liketh your Sathanical spirit, with blasphemous words to dishonour: he meaneth the sacrament, which indeed is by them most of all abused and dishonoured.  
Pag. 359. He calleth us cursed Chananites.  
Pag. 187. Ye falsely and wickedly lead the people, ye are Apostates, ye are heretics ye are impudent and rebellious children.  
Pag. 404. These defenders in conditions be like such honest women, as commonly we call Scolds.  
Pag. 409. Lo a grievous and an heavy case, that the world calleth you wicked and ungodly men: I wis, they be too blame for it, and so be they that call them thieves, which come to be promoted to Tibor●e.  
Pag. 446. Your impudency of lying hath no measure nor end.  
Pag. 459. The fiends of hell were not yet let lose, that begat Lutherans, Zwinglians calvinists: and here of we understand the youth of your Church, which is no other but the malignant Church, and Synagogue of Satan.  
Pag. 465. Though the defender fear not to be accounted a liar, yet should he be loath to be accountedan unhonest man, yea and specially a fool.  
Pag. 502. We reckon not, what Luther saith, what Zuinglius, what Caluine, what Antichrist, what Satan saith.  
Pag. 506. If this defender were compared to a mad dog, some perhaps would think it an unmanerlie comparison, let the man be as he is, verily the manner and fashion of both is alike.  
Pag. 510. He calleth us light preachers, wicked vowbreakers, lewd lecherous lurdens, detestable blasphemers: such is your devilish rabble, saith he: This is M. hardings eloquence.  
Pag. 524. O thou captain liar: O most worthy not the reward of a whetstone, but the judgement of a backbiter, of a slanderer, of a cursed speaker, of the accuser of the brethren, of a blasphemer. Canst thou persuade thyself to get credit by lying, to seem sober by railing, honest by villainy, charitable by slandering? And all this stir is, because we charge them with burning of scriptures: which their ungodly practices here in England, do notoriously show to be true.  
Pag. 549. He showeth himself a fool, a slanderer, an unlearnedman.  
Pag. 576. Here pricketh forth this hasty defender, as pert as a pearemonger, and feign would talk with the pope himself.  
Pag. 602. Ye cannot abide salt water, oil, the cross: And no marvel: No more can not the devil, who possesseth you, and rideth you.  
Pag. 607. It should have become Scoggin, Patch, ●●lle, Harry Pattenson, or Will Summer, to have told this tale much better than your superintendentship's: And if ye would needs have played the part yourselves, it had been more convenient to have done it upon the stage, under a vices coat, then in a book, etc.  
And all this, because their practices in seducing the people of God, are compared to jeroboams, who enticed the people from the true worship of God at jerusalem, by setting up two Golden calves.  
Pag. 616. When were ever such thieves in the Church of God as ye are?  
Ibid. If all iffes were true, then if heaven fell, we should catch larks. And if a bridge were made between Dover and Caleis, we might go to Boleine a foot, as William Summer once told King Henry the eight. Because M. jewel had said, if the Church of Rome can not err, the good luck thereof is far greater than these men's policy: for such is their doctrine and life, that for all them the Church may not only err, but be utterly spoiled.  
Pag. 617. By your Apostasy ye have done more wickedly, then if ye committed Idolatry.  
Pag. 648. Sirs, would ye have the common people to come to the general Counsels? Whom mean ye, I pray you? Tinkers and Tapsters, Fiddlers and Pipers, such as your ministers be? Alas poor souls, what should they do there? for there is no 
* Yet in your late Trident chap. the● was such tinking of other men's kettles, & tippling of their cups, that 2. adulterous popish Bishops came to & shameful end▪ whereof one was slain with a boarspear, being found with an other man's wife: the other was hanged in a grin laid for him in his mus● where he was wont to creep in at a win dow. Fox. pag. 2107.  tinking nor tippling, nor fiddling, nor piping: there they may shut up both budgets and mouths. But here M. Harding need not thus to have upbraided our ministers with such scoffing and iesterlike terms: if he had remembered (as M. jewel telleth him) what Alphons. de Castro reporteth of the pope's, Constat plures Papas adeo esse illiteratos, ut grammaticam penit us ignorent, That many of them were so unlearned, that they were ignorant of their grammar.  
Pag. 680. As I cannot well take an hair from your lying beard, so wish I that I could pluck malice from your blasphemous heart.  
Neither doth M. Harding here content himself, thus spitefully to have entreated the living: calling our Ministers Cobblers, Tapsters, Tinkers: Ministers wives, sober and grave matrons with him no better than strumpets: But he doth most unhonestly snatch and carp at the dead, & revile God's Saints, terming the book of Acts and Monuments, a huge dunghill of stinking martyrs: Yea he presumeth to sit in God's chair, wresting the 
p. 33  judgement out of his hand, and giveth sentence of condemnation against us. The authors and professors of them be dead and rotten in hell fire, with weeping and grinning of teeth: the like judgement look ye and your fellows to have if ye repent not. And in another place: After ye have fried and boiled (saith 
p. 26 pag. 63●.  he) in rancour and malice against the Church, ye are like to leap into the furnace of hell: Thus we hear M. hardings sugared eloquence: judge now (good Christian Reader) whether this man have not been well trained up in Satan's school, as he slanderously saith of us.  
These and such like are M. hardings flowers, who list to take a further view of them, shall find them to be collected as into one bundle by B. jewel: where these pleasant sorts shall be offered to his smell: Your devilish spite, your devilish wickedness, your devilish villainy, Satan is your schoolmaster, your father the devil: your new Church set up by Satan, you are the school of Satan, children of the devil. A page, a slave, a clawback of the devil, your reprobate congregation, your confused tents of Satan, the novice of the devil. Satan's brood, Satan holdeth you captive, ye are fast bound in Satan's fetters, lose apostates, profane hellhounds, your blasphemies & Sathanismes, calvinists, Sathanistes: your wicked Chams brood, your damnable side, your devilish rabble, your congregation of reprobates, your Turkish doctrine. As crafty knaves in a comedy, they are Apes, they are Asses, with such like, jewel. prefat. defence. Apolog.  
But lest we should think, that M. Harding only hath profited in this black and popish Rhetoric, let us see also the modesty of other men's spirits, out of that school. We shall easily find that they are all one woman's children, and have had all one school master, their style and speech is so alike. 
Fox. p. 883. 40.   
Bonaventure, a friar of Lorraine disputing with Wolfgangus, used these as his best arguments: Thou heretic, judas, Beelzebub.  
Bellarmine, the mildest and most modest child of that crew, yet sometime 
Praefat. in 2. controu. de Christo  showeth the badge of his profession: Ab alio spiritu calvinus agitur (saith he) ut se Valentino opponat, sic inter se daemonibus colludentibus: Caluine being moved of an other spirit, doth set himself against Ualentinus, the Tritheist, who affirmed that there were 3. gods: one devil thus mocking with another. Is not here (think you) a gentle reward for Caluine, for opposing himself against that vile heretic, and maintaining the doctrine of the Trinity? Is not this to blaspheme the spirit of God, speaking and writing in Caluine in the defence of the truth?  
But what say ye to our Rhemistes, those jolly jesuits? if any man be desi rous to know their pregnant wits, & eloquent tongues, thus they writ:  
Annot. in Act. 8. sect. 10. Simon Magus that sorcerer had more true knowledge of religion, than the protestants have: he blasphemed not, as they blaspheme.  
They call us Miscreants. jam. 5. sect. 5. and compare us to the impious sons of Cham. Galath. 2. sect. 8. to Cain, Balaam and Core. jud. v. 11.  
Yea with a foul black mouth, they are not ashamed to call Caluine, Beza, Verone, reprobates. Rom. 11. ver. 33.  
Thus at the burning of M. ●rith, that worthy servant of God and blessed martyr, D. Cook most uncharitably admonished the people, that they should pray no more for him, than they would for a dog. Fox. pag. 1036  
Now cometh in railing Cochleus, and filleth up the measure of this iniquity, writing thus most wickedly of john Hus, I say therefore john Hus is neither to be counted holy nor blessed, but rather wicked & eternally wretched: in so much that in the day of judgement, it shall be more easy, not only with the Infidel Pagans, Turks, Tartarians, and jews, but also with the most sinful Sodomites, and the abominable Persians, which most filthily do lie with their daughters, sisters, or mothers: yea also with most irapious Cain killer of his own brother, with Thyestes killer of his own mother, and the Lestrygones, & other Anthropophagis which devour man's flesh yea more easy with those most infamous murderers of infants, Pharaoh and Herod, then with him. Cochle. lib. 2. histor Hussitar. translated by M. Fox. pag. 6●1.  
I marvel at my heart, that they without horror of conscience could thus speak or write of the servants of God, or that the earth did not open under them to swallow up such blasphemers. We need not now think it strange that the Rhemistes charge us with blasphemy, Revelat. 13. sect. ●. And Harding with sin against the holy ghost, because we speak against the pope: This fellow goeth further, making the holy servant of God worse than Cain, than Pharaoh, than infidels, or pagans: I pray God it be not laid to their charge: yet they stay not here, neither are content thus to revile our persons, which might better be borne at their hands, but they open their mouth even against heaven, & spare not to blaspheme the truth, which we profess. The holy communion, which we observe according to Christ's 
〈◊〉  institution, Harding spitefully calleth a lean and carrien banquet. pag. ●20  
The Rhemistes say, that Caluins' supper with his bread and wine, which is 
〈◊〉  not his supper but Christ's, is like at length to come to the sacrifice of C●●es and Bacchus. john. 4. sect. 4.  
And yet more wickedly they say, that our communion is the very table and 
〈◊〉  cup of devils, wherein the devil is properly served. 1 Corinth. 10. sect. 9 But alas silly men, we pity their case: They speak evil (as Saint Jude saith) of things they know not. If they understood (what these holy mysteries were) they would, I think be more sparing in blaspheming. We will not requite them again with evil speech, Michael durst not do it to the devil, but the Lord rebuke them and amend them.  
Now in the last place I will adjoin certain flowers of stout sturdy Stapletons' eloquence, collected out of his late book set forth against our worthy & learned country man D. whitaker's, that it may appear what spirit they are of, that with such bitter speech and vile terms do taunt and revile the professors of the Gospel.  
To omit how odiously and proudly he chargeth him with ignorance & want of learning: calling him every where, Doctorem indoctum, unlearned Doctor, & professorem indignum, unworthy professor, not worthy to be admitted to the least degree in schools. lib. 1. cap. 2. sect 4. Whitakerus quonis tyrone ineptior: more foolish than any boy scholar or new beginner lib. 2, cap. 1. sect. 3. yea he blusheth not to call him scriptorem barbarun, a barbarous writer. To let pass these & such like arrogant challenges, which are common with all papists who boast of themselves, as of the only learned and eloquent men, but alas, poor souls, it seemeth they dwell by evil neighbours, when they are feign to praise themselves. But as for M. Stapleton, he is foully overseen, in charging so worthy a man with want of learning, whose books he is scarce worthy in respect of true learning to carry after him. And if the question be of eloquence, this Lovanian Doctors writing is but a kind of barking in respect of the others, either for smoothness of style, or good phrase of speech.  
But to let pass these, as the most mild & courteous terms he hath, this eloquent Lovanian professor thus setteth upon that reverent and learned man, thus saying unto him, Minister Sathanae effectus, professor per●●●●●, magister mendax & impudentissimus: Thou art become a minister of Satan, a faithless or forsworn professor, a lying and most impudent teacher. ●▪ ●. monit ad Whitaker. professor asinine, Ass-head professor, lib. 1. cap. 1. sect. 12. He lieth for the whetstone, Facis mendacium cote dignum, cap. 2. sect. 6. absurditas Asinina adversarij, His asinine absurdity. lib. 1. cap. 7. sect. 3. Ineptissimus disputator, Most foolish disputer: ibi. sect. 9 Fatuus rusticus, A clownish or rustical fool. cap. 12. sect. 4. Stultissimus, A very fool. ibid. Sophista impudens, An impudent sophister. lib. 2. cap. 5. sect. 10. Barbara impudentia, His barbarous impudence. cap. 7. sect. 6. He playeth the sycophant. cap. 8. sect. 4. Stultissime sophista, Most foolish sophister. cap. 9 sect. 1. Disputator absurdissime. Most absurd disputer. Ibi. sect. 8. Mentiendi consuetudo in naturam tibi versa, Your custom of lying is become your very nature. cap. 10. sect. 1. What could be said more of the Devil? Hebitudinis tuae et tarditatis, etc. Your dullness and blockishness, etc. sect. 10. Mentiendi libido vel necessitas. He hath either pleasure or necessity to lie, sect. 13. Mendacium rotundum. He maketh a round lie. sect. 16. Crassa ignorantia, Gross ignorance. lib. 3. cap. 7. sect. 3. Mendacium ridiculum & morione dignum, A ridiculous lie and fit for a fool, lib. 3. cap. 13. sect. 1. Mendacium nobile, A noble lie. cap. 14. sect. 5 mendacium splendidum: sect. 8. A notable or lewd lie. Mendacium stupidun. A blockish lie. cap. 16. sect. 7. Crassa stupiditas, Gross blockishness, ibi. Stul●itia & hebetudo prorsus asinina, Asinine foolishness and dullness, cap. 19 sect. 11. These and an hundred such like proper Rhetorical speeches our good countryman hath sent us from Louvain, to show how he hath profited in popish eloquence: and to make up our mouths, after he hath long dallied in words, in good sober sadness, he speaketh thus friendly unto us: Omnium quidem haereticorum & caecitas magna est, & pertinacia singularis, sed vestra hody Whitachere, tua inquam, tuorumque con●enarum haereticorum tum caecitas tum pertinacia longè maxima est, In all heretics, there is both great blindness and singular obstinacy, but thy blindness whitaker's, and wilfulness, with the rest of thy fellow-heretikes, passeth all. lib. 3. cap. 7. sect. 5. We are much beholding to you, good countryman, Father, Thomas Stapleton, that worthy Lovanian professor, (for we will give you your titles) though that worthy man, be but plain whitakers with you, that you can find in your heart to give us the upper hand in blindness and wilfulness, of all heretics that ever were: But cursed and confounded be all such heretics, as are more wilfully blind and obstinate against the truth than papists be.  
This doughty Doctor, sturdy Stapleton, chargeth, as we have seen, this godly learned man, with four especial crimes, ignorance, folly, impudency, lying. But you M. Stapleton therein show yourself neither so deep a clerk, nor so wise a man, or of so sober a spirit as you would be taken for. As for the first, his, which you call ignorance, shall be able by God's grace to match & overmatch your Lovanian learning or sophistry rather. The foolishness of the Gospel, & simplicity of the truth in him shall not give place to your human and serpentine wisdom. In deed he is too modest, too mild and humble a man to deal with so proud, vainglorious, and spiteful boasters. A wrangling Sophister were fit to answer your intemperate and immodest railing, than so grave and reverend a Divine. But as for lying, take it to yourselves, both it and the father thereof. There shall be more truth found in few of his lines, than many of your leaves: and more good divinity in one page, than is in your whole book. And have you been these four years in hatching so goodly a bird, and bringing forth a Cockatrice egg? Surely you have spent your time well. And be these the fruits of your studies? Well, ex unguibus Leonem: by such fruits we know what the tree is; what need other arguments? your usual and customary railing bewrayeth your malicious spirit. And tell me you wretched miserable men, which have nothing more common in your mouths, than to call us asses, dolts, fools, how can you escape that heavy sentence of our Saviour which saith, that who so calleth his brother fool, is in danger of hell fire: Math. 5. But it is no new thing for Heretics to rail and revile: it hath ever been their custom and guise: The Pelagians called Augustine, Cultorem daemonum, a worshipper of devils: August. count julian. lib. 3. cap. 18. The Donatists accused Cecilian a Catholic Bishop, of sin against the holy Ghost: August contra Crescon. lib. 4. cap. 17. So it is true as Maxentius saith: Haeretici, cum perversitatis suae non possunt reddere rationem, ad maledicta convertuntur: Heretics, when they find themselves not able to yield a reason of their wilfulness; then they fall to plain railing. Such plenty of scoffs & taunts, of cursings & revilings, is an evident sign of an evil cause, & bewrayeth a cankered stomach. We will not answer them in the same kind; for our cause is better, & our malice & hatred much less. It grieveth not us to be evil spoken of without cause. We are sorry for them: they hurt not us, but blemish their own credit before men, and make their account more heavy before God. I will shut up this place with that good saying of Bernard, Bonum mihi si me dignetur Deus uti pro Clypeo, libens excipio in me detrahentium linguas maledicas, ut non ad ipsum perveniant: It is good for me, if God vouchsafe 
De co●●●● derat. li. 2.  to use me in steed of a buckler, I willingly do latch in myself the darts of slanderous tongues, that they light not upon him.  

Popish slanders and false accusations. Part. 2.  
NOw in the next place, having tasted sufficiently of the first dish of their bitter & sour taunts & reproaches, which we have had but a cold welcome unto; let us take an assay of the next: And that, I fear me, we shall find not much plesanter Yet because we will not be unmannerly guests, we will taste of every dish. Our adversaries therefore are not contended to load us with bitter and unsavoury words; but they do also charge us with feigned and devised things, accusing us falsely, and imposing upon us strange & unknown articles: Their accusations then and false challenges, are either general against our whole Church, or particular, directed & leveled against some special men, and both kinds concerning either the doctrine or manners of our Church: of these in order, and first of their accusations in general, and vain surmises of our doctrine: and here I will especially follow our Rhemistes, as before we made bold with master Harding, who in this case are very plentiful.  
They charge us to say; That the Church consisteth only of the elect: and that there are no evil men in the Church. Annot. Math. 3. Sect. 7. & Math. 22. Sect. 2. Whereas we affirm, that the visible Church upon earth hath both good and bad in it: but the invisible Church we hold to consist of the elect only.  
Annot. Math. 19 Sect. 11▪ that we should say; God can do no more than he hath done or will do: which they call blasphemous infidelity. We say no such thing, but only this; that God can do nothing contrary to his own will, word, & glory, and yet is Almighty.  
Annot. Math. 23. Sect. 6. That we teach; It is enough to have only faith. We teach no such thing: we say, that faith only justifieth, but faith working by love, as Saint Paul saith; not void of good works, Galath 5. 6.  
That we say, the Church hath failed many hundred years, till Luther and Caluin. Annot. Math. 28. Sect. 2. Whereas we believe, that the Church hath always continued, and shall continue till the end of the world.  
That we hold, that it is sufficient to be baptised with the Holy Ghost, and that water is not necessary, Annot. Mark. 1. Sect. 5. But we grant that baptism with water is necessary, if it may be had according to Christ's institution: Otherwise in those that are prevented by death, we affirm, that the lack of water cannot deprive them of their inheritance.  
That we say, all things are easy in Scripture, Annot. Luk. 6. Sect. 1. We say no such thing: but confess that many things are therein hard to be understood: Yet the doctrine of faith to be in the word plainly declared, so that the people may safely be admitted to the reading thereof.  
That we affirm, the Church may fail in faith. Annot. Luk 18. Sect. 8. We say only, that the Church may err in some points of doctrine, but not finally fall away from the faith, Fulk. ibid.  
That we pretend, that God draweth us against our will, & without any respect to our consent, john. 6. 2. God of unwilling maketh us willing, by changing our will to embrace Christ gladly, and otherwise we teach not.  
That we affirm the Holy Ghost to be none other, but the gift of wisdom in the Apostles, and a few other for government: Annot. Act. 8. Sect. 7. But none of us saith so: It is a mere slander.  
That we allow no fasting, but moral temperance, and spiritual fasting from sin. Act. 13. Sect. 5. Whereas we do acknowledge a Christian use of fasting and abstinence from all meats and drinks, for the taming of the flesh, and making us more fit to pray: not an abstinence from flesh only, as they do superstitiously imagine.  
That we should say, that the preaching of the law, and judgement to come, maketh men hypocrites. Act. 24. Sect. 2. Whereas we hold the preaching of the law to be necessary to bring men to repentance: But justification by keeping the law, which they teach, we utterly condemn.  
That we would have all men to be present, and give voice in Counsels. Act. 19 Sect. 5. We say not so, for that were impossible: But we hold against our adversaries, that as well the learned and discreet amongst the lay men, as the Clergy, aught to be admitted to consult of religion: And that not only Bishops, but other Pastors also and Ministers ought to have deciding voices in Counsels.  
That we condemn good works as sinful, Pharisaical, hypocritical. Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God, the fruits of justification, the way wherein all Christians must walk to salvation, We only exclude them from being any cause of our justification before God.  
Annot. Rom. 2. Sect. 4. That we affirm that God justifieth man, that is to say, imputeth to him the justice of Christ, though he be not indeed just: or of favour reputeth him as just, when in deed he is wicked, impious and unjust: And that we think it is more to God's glory, and more to the commendation of Christ's justice, merits and mercy, to call and count an ill man so continuing for just, than of his grace and mercy, to make him of an ill one, just in deed, and so truly to justify him. This is a great slander: For we think and say; that God of a wicked man, by his grace and mercy, doth make him just in deed, by the justice of Christ, neither calling, no● accounting him just that continueth wicked, as he was before, but giving him also the spirit of sanctification, whereby after he is made just by grace, he doth the works of justice, and keepeth God's commandments, though not perfectly in this life. Fulk. ibid.  
That we gather of those terms, used by the Apostle Rom. 4. covered. v. 7. not imputed. v. 8. That the sins of men be never truly forgiven, but hidden only. Annot. Rom. 4. Sect. 7. We say, that our sins are truly forgiven us for Christ's sake, and our conscience freely discharged of them, Christ having satisfied the justice of God perfectly for them.  
That we teach, that the Sacraments of the Church give not grace and justice of faith: but that they be notes, marks & badges only of our remission of sins. Rom. 4. Sect. 8. We say not, that they are only marks and badges, but as the Apostle saith, seals of God to assure our faith of justification by remission of sins: And yet it followeth not, that the sacraments should give or confer grace.  
That to establish our fiction of confidence (as they not without blasphemy call it) we make no account of the Articles of the Faith; the believing whereof only justifieth, they say, Annot. Rom. 4. Sect. 9 Whereas we affirm, that we are justified by none other faith, but that which is declared in those Articles, not by a bare knowledge or belief of them, that they are true, which the devil hath & many reprobates: but by steadfast believing of them, with a sure trust and confidence in Christ, whereby we are made partakers of his precious merits, and assured of the remission of our sins.  
That we should say, Man hath no more free will, than a piece of clay: Rom. 9 Sect. 7. Whereas we only say, that our free will hath no power or strength at all, to will, or do the thing that is good, without the grace of God.  
That we say, the faithful be sure they shall never sin: Rom. 8. Sect. 9 . We say only, that they are sure to be preserved from that sin which is irremissible, which is the sin against the Holy Ghost.  
That where the Apostle saith, It is better to marry than to burn; that the Protestants think, to burn, is nothing else but to be tempted, because they would easily pick quarrels to marry: 1. Corinth. 7. Sect. 8. We do not so think, that to burn, is only to be tempted, but to be so continually inflamed with lust, that the will doth consent & desire quenching, Fulk. ibid.  
That we will not have men work well in respect of reward at God's hand: 1. Corinth. 9 Sect. 7. We say not so; but that men ought not to work well only as hirelings, for hope of reward, but chiefly and principally, of loving obedience and duty, as of children to their father.  
That we seem by abandoning other names of the Communion (saving this, calling it supper) to have it at night, and after meat: 1. Corinth. 11. Sect. 8. We retain other names of this Sacrament beside, as the Communion, the Sacrament of the body and blood of Christ, the Eucharist, and such like: and it is but a vain conceit, that we incline it to have it at night, when they see our usual and daily practice to the contrary.  
They say, we profess, that we make no consecration, benediction, or sanctification of the bread and wine at all in the Sacrament, but let the bread and wine stand aloof: and that we occupy Christ's words, by way of report only and narration: applying them not at all to the Elements proposed to be occupied: 1. Corinth. 11. Sect. 9 All this is utterly false, for we profess, that by praise and thanksgiving for the death of Christ, and by prayer unto God, that we may be partakers of the body and blood of Christ, we consecrate, bless and sanctify the bread and wine, to be the holy & blessed Sacraments of the body and blood of Christ. And we do also apply the words of institution to the Elements, (though not after their Magical fantasy) praying thus: That we receiving the secreatures of bread and wine, according to Christ's holy iustitution, (which is rehearsed out of the Gospel) in remembrance of his passion, may be partakers of his most blessed body and blood. This is (who seethe not) a manifest applying of the words to the matter proposed to be occupied.  
That we would make the simple believe, that no punishment of a man's own person, for sins committed, nor penance enjoined by the Church, is necessary, but all such things to be superfluous, because Christ hath satisfied enough for all: 2. Corinth. 2. Sect. 2. This is a malicious slander. We affirm in deed, that no punishment laid upon any man's person, either by himself, or by the Church, is any satisfaction to the justice of God for our sins, because Christ only was able and hath made such satisfaction: yet temporal punishment for chastisement, ecclesiastical discipline for satisfaction of the Church, and amendment of open offenders are necessary by the ordinance of God's word, and in our Church are practised: Fulk. ibid.  
They say, that Luther, Caluine, and such wicked Libertines, as it pleaseth them to term us, do teach, that Contrition is altogether a mean to make sinners either hypocrites, or to put them in despair. Annotat. 2. Corinth. 7. Sect. 3. We speak only against the Popish heresy of penance, or sorrow to be satisfactory for sin, and not against such sorrow which worketh true repentance, and true contrition for all their sins past.  
That we refuse all man's attestation and approbation, and will be tried by Scriptures only: and that we count it a great absurdity to have the Scriptures approved by the Church's testimony: Galath. 2. Sect. 4. But we affirm no such thing, neither do we refuse to be tried by men judging according to the Scriptures. The approbation of the Scriptures by the Church we allow: but we count it a great absurdity, that the authority of the Scripture should depend upon the Church's approbation and trial, which is the thing in question between us.  
That we teach, that the charge of the Apostles was so distinct, that none could preach, or exercise jurisdiction, but in those several places, which by God's appointment, or their lot, for more particular regard of peace, and orders sake, were limited to every one, Galath. 2. Sect. 6. But we teach contrariwise, That every one of the Apostles had as large and as general authority, as the other: and that any of the Apostles by their commission, might lawfully have preached at Rome, as well as Peter or Paul. But after this distinction was made by God, it was not lawful for the Apostles to leave or forsake their special charges, and to intrude themselves into another's limits, as Saint Paul saith: we do not stretch ourselves beyond our measure. 2. Corinth. 10. 14.  
That we have no other arguments against the real presence of Christ in the Sacrament, but such as we borrow of Aristotle and his like, concerning quantity, accidents, place, position, dimensions, sight, taste, and other straits of reason, to the which they bring Christ's mysteries, Coloss. 2. 1. We have other arguments out of holy Scripture, and the ancient writers: Neither have we any arguments out of Philosophy, but such as are grounded upon the Scriptures, which teach the perfect humanity of Christ, and all essential properties of a true and natural body.  
They say, we apply that text of Saint Paul: He that will not labour, let him not eat. 2. Thessal. 3. 2. against the vacant life of the Clergy. Annot. in hunc locum. But we require no such thing, as to labour with the hands, of such of the Clergy, as labour in study and teaching. Against the idle life of Monks, Nuns, Friars, and the rest of that crew, as also against idle mass-priests this text is strong.  
That we hold nothing to be necessary to salvation but the Scriptures. 2. Timoth. 3. Sect. 3. We hold no such thing: for so we should exclude Christ himself, as unnecessary to salvation. But we affirm, that the Scripture containeth all things necessary to be learned to salvation, and this is the true state of the question.  
That we plainly deny Melchisedech to have been a Priest. Hebr. 7. Sect. 8. Here without shame they slander us. This we never denied, neither by God's grace will ever: though we affirm, that his Priesthood consisted not in offering of bread and wine: neither doth the Apostle, or any text of Scripture so teach.  
They charge us with this heresy: That Christ was not the first man that entered into heaven. Hebr. 10. Sect. 1. They bely us, to say we hold, that Christ was not the first man that entered into heaven, with his body or whole humanity, as the text is. Hebr. 10. 20. And that dedicated and prepared away for all his members to enter into heaven, both with their bodies, and their souls: by vortue of whose death, all the faithful from the beginning were received into heavenly rest in their souls.  
That we will have no difference between the laity and the Clergy, 1. Pet. 5. Sect. 2. It is false, which here they object against us. We only mislike their Popish difference, who do in such sort set apart their Clergy from the rest of the people, as though they only were the Lord's lot and inheritance, the rest excluded.  
That we say, the Scriptures be so easy, that they may be not only safely read, but also expounded boldly of all the people, as well unlearned as learned: and consequently, every one by himself, and his private spirit, without respect of the expositions of the learned fathers, or expectation of their pastors judgement, may determine & make choice of such sense as himself liketh, 2. Pet. 3. Sect. 1. All these are great untruths. In deed we do hold, that the people may safely be admitted to the reading of the Scriptures, though we deny not, but that there are certain places therein hard to be understood: yet we give them not liberty to expound scripture, as themselves listeth, not staying for the judgement of their pastors: For we plainly protest, that whosoever despiseth the ordinary ministery of the word, which God hath established in his Church, for the direction of us in the truth, shall never attain unto true knowledge. As for the expositions of the fathers, we are so far from rejecting them, where they interpret according to the sense of the Scriptures, that they do in a manner enough all our interpretations, which you mislike.  
That we affirm, that we neither keep, neither possibly can keep God's commandments, 1. john. 2. Sect. 7. We say not so, but that we can not keep them in such perfection, as the justice of God requireth, though by his grace we doubt not, but we are enabled in such measure to keep them, as his mercy in Christ accepteth, Fulk. ibid.  
Thus we see with how many slanders our countrymen of Rheims do unkindly charge and load us withal: neither are these all: more, who pleaseth may collect out of that black book of theirs. The want of the rest, which I have not here set down, I will supply out of another countryman's book of ours, to whom we are much beholding for afoording of 
Harding.  us such plenty of so good stuff. First, P. 146. He thus friendly saith unto us, If you do not allow every man, yea, and every woman to be a Priest, why drive ye not some of your fellows to recant, that so have preached? Why allow ye the books of your new Evangelists that so have written? An odious untruth: for touching the ministery of the Church, we have none that either have preached so, or written so, jewel. defence. Apolog. pag. 146.  
That we say, all things necessary to salvation are expressed in the Scriptures, pag. 240. But so we say not: We hold that all things necessary are either in the Scriptures expressed, or therein contained, by necessary collection and diduction to be drawn from the same.  
That we, which say we can by no means fulfil the law of God, do make God unjust, evil, impotent, and not able to give so much grace, as may help to fulfil his law, pag. 368. We make not God unjust or impotent, but we confess ourselves to be sinners. Neither is the question here, what God is able to do, but what he hath promised: for howsoever God be able, by his abounding grace, to make us perfect in this life, and altogether void of sin, as we shall be in the life to come: yet his power is not contrary to his will revealed in his word, which saith, that all men have sinned, Rom. 3. 23. And as many as are of the works of the law, are under the curse, Galath. 3. 10.  
That we tell Christian men, they may work as much as they will, but all in vain, page. 371. Untruth, for we say with Saint Paul, your works shall not be in vain in the Lord. Although we do exclude them from being any cause, or mean of our salvation, and that by the warrant of the Scriptures, Roman. 3. 28. Ephesian. 2. 10. and in other places.  
That we profess, that the faith of the Catholic Church may fail and fall, page 493. We speak not of the universal Catholic Church, but of the Church of Rome, or of any other particular Church, which may fail in faith, as we see the Churches of Corinth and Galatia are now thoroughly departed from the faith, and are wholly subject to the Turk.  
That we animate temporal Magistrates, by the pretenced example of David and Solomon, to intermeddle with Bishop's offices, pag. 689. Untruth, it is not our doctrine: But they rather embolden the Pope to meddle with Prince's offices. And Bellarmine a great Champion of theirs doth free us from this slander, who confesseth of us, that we hold Regimen ecclesiasticum spirituale esse, & distinctum a politico: That the Ecclesiastical regiment is spiritual, and a thing distinct from the political, or temporal.  
That we teach, that the lords supper is very bakers bread, and wine, with the only figure of Christ's body and blood, pag. 320. But we never so unreverently called that holy Sacrament. It is yourself (master Harding) that doth so vilely disgrace this holy Mystery, calling it A piece of bread not worth a point: a lean and carrien banquet; a toy. We call it the Sacrament of thanksgiving, the Sacrament of the body and blood of Christ, with other names fit for so great mysteries. Neither do we make them bare figures and signs, but as the Apostle saith, seals of the righteousness of faith. Rom. 4. 11.  
Now, having seen thus far, with what false opinions they charge our Church generally, in respect of our doctrine, let us take some trial also of their just and true dealing with us, in matters belonging to manners. And here I do not think but we shall find them halting, as before.  
First, Harding chargeth us with continual adultery and incest, calling without all honesty or shame, Ministers lawful wedded wives, their filthy yokefellowes, pag. 439. Yea, he saith, that our Gospel hath no substance, beside carnal liberty and licentious living, pag. 289. And that through our evil teaching, the world groweth more to be dissolute and wicked, pag. 382. But if master Harding had remembered the dissoluteness, and licentiousness of life that is at Rome: He could not without blushing have charged us with incest, advowtries, and all Carnal liberty. He had forgotten belike that old English proverb, He that goeth once to Rome, seethe a wicked man: he that goeth twice, learneth to know him: he that goeth thrice, bringeth him home with him, Fox pag. 843.  
The Rhemistes do accuse the Protestants (whom they call heretics) for their lightness in admitting every one without discretion to the Clergy, 1. Timoth. 3. 6. But, as for that uncharitable name of heretics, we shall show anon, that it is more proper unto them, than unto us. And never any heresy admitted more unworthy persons to the Clergy, than Papistry hath done: not only into the inferior places, but even into their chief Bishops see: for as Alphons. testifieth, whom we cited before, Many of their Popes did not know so much as their Grammar.  
Harding chargeth the Protestants in divers Countries to have attempted to wrest the sword out of the Prince's hands. Were the hundred thousand Bowers in Germany (saith he) consumed by the sword of the Nobility there for their obedience? P. 441. So he slandereth Luther also, that he stirred up Thomas Munzer in Thuringia, who was the Rebel's preacher, pag. 447. Thus the Rhemistes deal with Caluin, calling him one of the principal Rebels of this time, and most falsely give out of the Protestants, that their Consistories are shops of rebellion.  
Thus also they report of Wickliff, that he should teach, that Princes are not to be obeyed being in deadly sin. Annotation. 1. Peter. 2. Sect. 8.  
All these are malicious slanders devised against us. First the bowers of Germany were most of them adversaries to Luther, and understood no part of the Gospel, but conspired together, as they said, only against the cruelty of their Lords, as they had two and twenty years before in the conspiracy called (Liga Sotularia,) Anno 1503. fifteen years before Doctor Luther began to preach, which was Anno 1518. jewel. pag. 441. Secondly, Luther was so far from stirring up Thomas Munzer, that he called him the preacher of Satan, Sleidan. li. 5. Thirdly, Neither did Wickliff teach any such thing, for he himself was obedient both to Edward the third, and to Richard the second; both which princes, as we know, were guilty of some notorious sins. Fourthly, you rather show yourselves the rebels of this age, who make no conscience in moving the subjects to rise up and conspire against their natural Sovereigns. And England knoweth by experience, that your Seminaries of Rome and Rheims, are the shops of rebellion, which have forged so many conspiracies against our Sovereign, but all hitherto in vain, the Lord be thanked, and we trust in God shall be so still: ye might therefore have been ashamed, to have cast us in the teeth with that, which your own consciences may accuse yourselves of.  
Thus much of the slanders in general, which they belch out against our whole Church: now we will a little touch those Popish forgeries, which they have in their idle and fantastical brain, devised against some particular men amongst us, sorted out from among the rest.  
And first of all, they lay load upon poor Wickliff, charging him with many things which he never held: As that he should teach, that a Prince is not to be obeyed being in deadly sin, Rhemist. Rom. 13. Sect. 4. 1. Peter 2. Sect. 8. which we have showed before to be a great untruth.  
That Wickliff did condemn degrees of schools, & titles of Doctors and masters, Rhemist. Math. 23. Sect. 4. This is a mere slander of Wickliff: Fulk. ibid.  
That he should say, that God ought to obey the devil, Bellarmine, Praefat. in controvers. and addeth for the proof hereof, that this his heresy was condemned in the Council of Constance. Sess. 8. We take this to be a mere slander as the rest: for there is no such thing found objected against Wickliff, neither in those 18 articles exhibited against him in the convocation of certain Bishops at Lambeth, Fox P. 432: nor yet amongst those 9 articles, which were condemned as heretical: nor those 23 which were condemned as erroneous, Fox P. 435. Yet concerning this matter, three scholars of the said Wickliff, that followed not long after, showed their opinion, namely, Nicholas Herford, Philip Repingdon, john Ayshton. And thus they say, that God ought not to obey the devil in his own person, or essence, nor with the obedience of necessity: for so to affirm, say they, it is heresy, Fox P. 438. And again they granted, that they meant an obedience of ●oue, because God loved the devil, and punished him as he ought, P. 439. The phrase and manner of speech is somewhat strange: but who seethe not, that their meaning is sound and good. First, that God not in his own person, but in his creatures yieldeth obedience to the devil: that is, sometime giveth him power over his creatures. Secondly, yet not of necessity, for God, can when it pleaseth him, tie Satan short▪ & exempt his creatures from his power. Thirdly, that God loveth him as his creature, & so he doth also the wicked, suffering the Sun to shine upon them, Mat. 5. Fourthly, that the Lord in his justice is to punish the devil, & so doth: they are reserved in everlasting chains of darkness, jud. 6.  
In this sort also they dealt with john hus, devising strange Articles against him which he never thought: As that he should say, that Saint Gregory, when they alleged his authority against him, was but a rime●: wherein john hus himself answered, that they did him great injury, for so much, as he always esteemed and reputed S. Gregory for a most holy Doctor of the Church: Fox pag. 606.  
Thus it was falsely objected against the same john hus in the Council of Constance, where he was most unjustly condemned: that he said, there should be a fourth person in divinity, and that a Doctor heard him to speak the same. john Husse desired the Doctor might be named, which not obtaining, he thus crieth out: O miserable and wretched man that I am, which am forced and compelled to bear such blasphemy and slander: Fox P. 622.  
This was, as we see, the guise of the old Papists, thus without all fear, to slander the children of God, whose offspring, I mean the Papists of latter time, do tread in the same their father's steps.  
So was M. tindal that faithful servant of God abused by them, upon whom they fathered many false articles: As that he should say, that it is impossible for us to consent to the will of God, Fox P. 1247. Artic. 3. Whereas he meant, and so spoke, that by nature it is impossible, no otherwise than the Apostle saith; That the wisdom of the flesh is not subject to the law of God, neither in deed can be.  
That he should say, every man is lord of another man's goods: as though he should favour the anabaptistical community: P. 1248. Articl. 18. Tindals' words be these: If thy brother or neighbour need, and thou have to help him and yet showest no mercy, but withdrawest thine hands from him, thou robbest him of his own.  
That he should say, the worst Turk hath as much right to my goods at his need, as mine household or mine own self: P. 1248. Articl. 20. Tyndall saith and writeth thus: If thy neighbours which thou knowest be served, and thou have yet superfluity, to the very Infidels we are debtors, if they need, as far forth as we maintain them not against Christ. Lo, here is no mention made of any Turk: and expressly he saith, that our neighbours, & so our own family is to be preferred: the rest to have of the remainder & superfluity. Is not this great heresy think you?  
That Christ took away all laws, and maketh us free and at liberty, P. 1251. Articl. 5. Tyndall saith thus: He hath not delivered us from the Law, but from the power and violence of the Law: but for all that, he hath not taken away from the powers and officers their right, sword, and authority to punish the evil.  
That he should affirm, that by works we decay from the faith: P. 1252. Articl. 16. But Tyndall faith, By trusting in works, we decay from the faith.  
That keeping of virginity and chastity of Religion, is a devilish thing, P. 1253. Articl. 20. Tyndall hath not the chastity of Religion, but of the Religious, meaning Monks & Friars: upon whom the yoke of single life was imposed, & violently enforced, which S. Paul himself calleth a doctrine of devils.  
That he should say, if we believe that God hath promised everlasting life, it is impossible we should perish, P. 1255. Articl. 6. But Tyndall thus writeth: when with a perfect courage we put all our trust in God, and in his promises, it is impossible we should perish, for he hath promised us everlasting life. He speaketh not of a general belief only, but of an assured trust and confidence in God.  
That he should hold, that the Gospel maketh all true Christian men servants to all the world, P. 1257. But Tyndall thus, By the rule of charity, & not of office & duty, every Christian man is bound one to help another. Thus deceitfully they clip and mangle the good man's words, to make him to speak what they list themselves.  
And as we see their falsehood in collecting these articles, the like craft they used in a great number more, against this good man master Tyndall, they falsify 29. articles out of his book called the wicked Mammon: 25 out of the book entitled the Obedience of a Christian man: 37 out of his book called the Revelation of Antichrist: 41 out of his book named the Sum of the Scripture, consul Fox. a P. 1247. ad P. 1257. The number in all is 132 articles, some forged, some wrested, some mangled, none sincerely alleged, which they object against him.  
Now let us see how they deal with Martin Luther: ●urely after the same fashion, as they do unto the rest. First, Harding chargeth him to have written against the power of lawful Magistrates. Luther's words (saith he) be these, Inter Christianos nullus neque potest neque debet esse magistratus: Among Christian men, none can, nor aught to be a magistrate, Defence. Apol. P. 446. Luther speaketh not these words of the outward Civil government, but only of our inward band, & obedience toward God: And in this respect, there is no king, nor prince indeed, nor may be any. In this sense, S. Paul saith, There is no jew, there is no Gentile, there is no Lord, there is no servant, there is no man, there is no woman, for all you are one in Christ jesus, Galath. 3. They might therefore as well have charged S. Paul to have written against civil governors, as Luther. But what his opinion was of the authority of the civil Magistrate, may appear, where he writeth thus unto the rebels in Garmanie, being in the field against their Lords: Ye take the sword & withstand the magistrate, whom God hath appointed, is not this rashly to abuse the name of God, john Sleidan, lib. 5.  
Our Rhemistes charge Luther, that upon these words of our Saviour, Resist not evil, Math. 5. 39 He should hold that Christians might not resist the Turk, annot. Math. 5. sect. 9 This is a slander of Luther, he did write only, that Christians should not hope to have victory against the Turks▪ before the Church were reform.  
That Luther teacheth, that only infidelity is sin: Annot. Mat. 7. sect. 5. Luther doth not teach, that infidelity only is sin, but that it is the root of all sin.  
That Luther and Caluine do teach, that God was the author of the traitorous sin of judas: Act. 2. sect. 9 They never so taught, but speak only, as the scripture doth, That Christ was delivered up, according to the determinate Counsel 
Act. 2. 23.  and foreknowledge of God.  
That Luther and Caluine attempted to cast out devils, & sped much like, as the 7. sons of Scena did, Act. 19 sect. 9 This is a great slander invented of them by a lying spirit: yet it is most credibly reported of Luther, that God by his hand wrought a miraculous work upon a young man, that had given himself body and soul to the devil, see the story, Foxpag. 864.  
Against Melancthon they object, that he avouched 3. sacraments: Baptism, the Eucharist, and Orders. Harding defence. apolog. 162. Melancthon only saith thus, That he can well call Orders a sacrament, so that it be known from baptism, and the supper: which in proper speech, and verily be called sacraments, In apolog confess August.  
So another Sorbonist disputing with Friderike Danuile Martyr, belied Melancthon, that in his book of common places, he should call auricular confession, Euangelicum secretum, A secret of the gospel, Fox pag. 921. Whereas Melancthon saith clean contrary in that book, calling it a snare of the conscience, and against the Gospel.  
But above all other, they have a great spite at Caluine: Harding accuseth him, that he should teach, that where the death of Christ may be remembered otherwise, there all Sacraments be superfluous: Defence. apolog. pag. 185. But Caluine teacheth clean contrary: Sic est exigua nostra fides, (saith he) etc. So small is our faith, that unless it be borne up of every side, & by all means be held up, it wavereth, and is like to fall: By which words he showeth, that we have great need of such remedies, because of the weakness of our faith: much less, are they superfluous: thus M. Harding by his leave is proved a liar.  
The Rhemistes charge Caluine with this heresy, that God is the author of sin, Mat. 13. sect. 2. Neither Caluine, nor any of us say so, but we say & hold as Augustine doth, that God hardeneth the wicked, not as an evil author, but as a righteous judge, not by a bare permission or suffering, as the papists teach, but by withdrawing, and withholding his grace, & delivering them to the deceit of sathan, as a just punishment of their sins, thus Augustine at large Cont. julian. lib. 5. cap. 3. Thus also S. Paul affirmeth of the Idolatrous Gentiles, That God gave them over to their hart● lust. Ro. 1. 24. Fulk ibid.  
That Caluine holdeth the second person to be God, not as of God the father, but as of himself, john. 1. sect. 3. Caluin teacheth, that Christ is God, of God the father in respect of his person, as the son; yet very God of himself, in respect of his divine nature and essence, and of one and the same Godhead with his father, which is not multiplied by communication of generation, but is one and most singular in all the three persons. And this is sound and Catholic doctrine.  
That Caluine teacheth, that Christian men's children be so holy, that they need no baptism. 1. Corinth. 7. sect. 11. Rhemist. A false slander, for Caluine contrariwise doth reason against the anabaptists out of S. Paul's words, that because they are holy, they are to be baptised.  
That Caluine and Luther, and their followers, refuse to put their preaching to the trial of holy Counsels, Rhemist. 2. Galath. sect. 3. It is false, they never refused, neither do we, to put our doctrine to the conference of lawful Counsels, but have often desired, that such a general council by consent of Christian princes might be gathered: we only refuse to be tried by popish counsels, such as the late Chapter of Trent was, where the pope is both the party accused, and the judge.  
That Caluine exhorteth all men to have respect to S. Paul's Apostleship, rather than unto S. Peter's: as though the preaching, authority and Apostleship of both, were not alike true, & all of one holy spirit, whether they preached to jews or Gentiles, Galath. 2. sect. 6. See what sophistical cavilling here is: Caluine maketh no difference of the truth of doctrine, or Apostolic authority, which was the same whether in Paul or in Peter: but biddeth us to keep the difference of primacy & distinction of provinces made between them by the holy ghost, that Paul should be the chief Apostle of the Gentiles, & Peter of the circumcision, Calu. lib. 4. Instit. 6. 14.  
Bellarmine seemeth to charge Caluine yet further, that he should affirm, Christum in cruse desperasse, et esse damnatum: That Christ did despair upon the cross, and was damned, lib. 4. De Christi anima. cap. 8. This is a grievous slander: Caluine only saith, that it was necessary, that Christ should not only suffer in body, but even abide the wrath of God in his soul for the sins of the world, which enforced him, and not his bodily pain, to cry out upon the cross, that he was forsaken of his father. This is neither heresy nor blasphemy: but sound doctrine and agreeable to scripture.  
Our Rhemistes also in diverse places have a ●●ing at that reverend and learned pastor M. Beza, and finding no just matter to upbraid him withal, they thus fond pick quarrels against him.  
Hear (say they) what a principal sectmaster, with his blasphemous mouth or pen uttereth, saying: In the very best times, such was partly the ambition of Bishops, partly their ignorance and foolishness, that the very blind may easily perceive, Satan verily to have been precedent of their assemblies. And in the margin they note Beza● blasphemy against the first general Counsels, Rhemist. act. 15. sec. 10. In this place Beza speaketh not one word against the first general counsels, but against the assemblies of proud & unlearned lightheaded Bishops of Greece, which lived in those best times, whereof it is manifest by the Church stories, that many of them were heretical and blasphemous. It is a lose argument: Beza saith, there were wicked Bishops in the best times, Ergo he blasphemeth against the first general counsels.  
That Beza saith Melchisedeches' priesthood was wholly spiritual, Annot. Hebr. 8. sec. 3. He saith not, that Melchisedeches' priesthood was only spiritual, as the spiritual priesthood of the faithful is: but that Melchisedeches priesthood was figurative, having a spiritual relation to Christ's eternal priesthood, Fulk. ibid.  
But no marvel if they make not dainty to slander the ministers of the gospel, when they dare open their lying mouths against christian princes, and offer violence to the Lords anointed: As Bellarmine most slanderously giveth out of our gracious Sovereign: I am reipsa Caluinistis in Angliamulier quaedam summus Pontifex est: And now in truth, a certain woman in England taketh upon her to be chief Bishop of the calvinists. Bellarm. de notis Ecclesiae. lib. 4. cap. 9 A foul and a disdainful slander: Whereas our prince doth not usurp upon the office of Bishops and ministers: but as all godly princes have done, as David, Hesekiah, and others: she thinketh that it belongeth to her princely charge, to have a care of Religion, and to look to the house of God. Beside these slanders, which they have raised concerning the opinions and doctrine of our Church, they have devised and forged lies also concerning other matters.  
Staphylus and furious Surius say, that Luther learned his divinity of the devil. An other maintaineth, that he has borne of the devil. An other that he died of drunkenness. vid. Fox pag. 1257.  
Bellarmine reporteth out of railing Cochleus, that Luther died suddenly: for saith he, having supped very daintily, and being made merry with good cheer, and with his jests made all at the table to burst forth into laughter, he immediately sickened, and died the same night. Bellarm. lib. 4. De notis eccl. cap. 17. And he maketh himself pretty sport in telling a lying tale out of the same Cochleus: how Luther's body being clapped in lead, in the midst of winter, in the frost and cold, suddenly began so to stink, that the very smell pierced the lead, and whereas they were purposed to convey his corpse to Wittemberge to be buried, they 
* A great untruth, for Luther's body lieth buried at Wittemberge in the Chapel of the Castle there.  were constrained to leave it by the way. lib. 4. De notis eccles. cap. 14. They may be ashamed to forge such shameful lies, for neither was Luther's death sudden: who had an old infirmity hanging upon him, being accustomed to be much troubled with oppression of humours in the orifice or opening of his stomach. Neither died he the same night, but the next morning between 8. and 9 of the clock: Reported by Melancthon, who better was acquainted both with Luther's life and death, than any papist of them all. Luther made a most comfortable end, & made a most sweet prayer before his death, which is rare, I think, with the popish sort, consul. Fox Pag. 864.  
The rest, which they report of his body is as true, as that which they feigned of M. Bucer, that he should deny at his death, that Christ our Messiah was come, Fox Pag. 1257. colum. 2. whose manner of death D. Redman that preached at his funeral and many other English men knew to be contrary, to their ungodly reports.  
Of like credit is that foul sorgerie of M. Caluins' departure, as Bellarmine, though not the deviser thereof, yet blusheth not to be the reporter. That Caluine calling upon the devil, blaspheming and swearing gave up the ghost, and that he accursed the day and hour, when ever he began to apply himself to study and writing, Bellarm. lib. 4. De notis eccles. cap. 8. Whose ears now would not tingle, to hear these malicious and devilish reports of so godly a man? as though M. Beza, who was an eyewitness both of his life and death, and hath penned the story thereof, could not better testify for this matter, than they, which have all by hearsay. Well, M. Caluin lived well, and died the lords servant: whatsoever these black-mouthed, and cankred-harted papists say to the contrary: It were better for them rather to make Balaams' wish, that they also may die the death of the righteous, then thus to blaspheme God's Saints.  
As though we were ignorant of their popish custom and practice in belying the servants of God: When Horsey that wicked chancellor, had with his own hands murdered Rich. Hun in the prison, was it not given out, that he had hanged himself? Fox pag. 867.  
How cruelly was the congregation at Paris persecuted, and most vilely slandered of them? Ann. 1558. The priests and friars in their railing sermons persuaded the people, that the Lutherans assembled together to make a banquet in the night, and there putting out the candles, they went together, Jack with ●ill, as they said, after a filthy & beastly manner. Other Sorbonistes accused them, that they maintained, there was no God: and denied the divinity and humanity of Christ, the immortality of the soul, the resurrection of the dead, and briefly all the articles of true religion, Fox pag. 927. with such like malicious misreports and slanders, the ancient Church in the primitive time was slandered, who were accused of incest, conspiracy, sacrificing of infants, putting out of candles and filthy whoredom, with such like, Fox pag. 36.  
Therefore it need not seem strange unto us, that the enemies of the Church, do in these days also whet and sharpen their tongues against the professors of the truth: especially, seeing that they, which do even now scourge and afflict us with their scorpion tongues, are not ashamed to speak broadly, yea and untruly of the primitive Church: for these are the Rhemistes own words: In the primitive Church, when Infidels dwelled among the Christians, and oftentimes came to their public preachings, it was both unprofitable and ridiculous to hear a number talking, teaching, singing psalms, one in this language, an other in that, all at once, like a black Sauntes. Annot. 1. Corinth. 14. sect. 5. Although there were some disorder among the Corinthians, yet it is lewdly done generally to charge the whole primitive Church: And (think ye) these men have not a very reverent opinion of the labours of the Apostles, that compare the public exercises of the Corinthians, who were a Church planted and founded by S. Paul, to a black Sauntes?  
Bark on now ye papists, and seeing you spare neither Apostle, pastor, nor minister, neither primitive and ancient, nor present and now being Church, say on still as ye do, that the protestants tend every day more and more, to Atheism, and Antichristianisme, Rhemist. 2. Thessa. 2. sect. 14. That the protestants have forsaken Christ, the protestants are become jews, the protestants will be circumcised according to Moses law, the protestants require to have the paschal Lamb, the protestants tell the people there is no hell at all: the protestants at their next proceeding will utterly deny God, Harding, praefat. ad defence. apolog. ex juello. Well ye slanderous mouthed hypocrites, if jeremies' saying were not verified upon you, Thou hast a whore's forehead, thou wouldst not be ashamed. 3. 3. ye might well blush, and show all your blood in your face, when you invent such unchristian slanders against us, which the world crieth shame upon, and your own consciences accuse ye of. We have no other shield to hold up against these injuries of yours, but the prophet David's, saying with his words in the person of our Church: As he loved cursing, so let it come unto him: and as he loved not blessing, so shall it be far from him: as he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones. Let it be unto him as a garment to cover him, and for a girdle, wherewith he shall always be girded. Let this be the reward of mine adversary from God: and of them, that speak evil against my soul. Psal. 109 vers. 17. 18. 19 20.  
Hear ye also what Bernard saith: Gladius anceps lingua detractoris: Nec verò huiusmodi linguam ipso mucrone, quo dominicum latus confossum est, crudeliorem dicere verearis: haec enim non iam examine Christi corpus fodit, sed facit examine fodiendo: A slauderous tongue is a two edged sword: And such a tongue, we need not doubt to call more cruel, than the spears point that pierced our lords side: for this doth not pierce or wound the dead body of Christ, but slayeth and woundeth it to death: serm. de triplici custodia. Thus ye papists, show yourselves greater enemies to Christ, in slandering his Church, then if ye had thrust his body through that hanged upon the cross: for then his body was first dead before it was pierced: But you do rend and wound the lively body of Christ now which is his Church: I pray God, give you grace, if ye belong unto him, to repent you of this wickedness. And thus much also concerning the slanders and malicious reports given out by papists against our Church.   

The 3. part of the manifold untruths, forgeries, and bold denials of papists; of manifest untruths Part. 3.  
IT followeth now in the third place, having already sufficiently discoursed of their personal slanders, which they vomit and spew up either against our Church in general, or against some particular members thereof: that now we lay open to the world, their untruths and lies, which in heaps are coined and forged out of their shops, that whereas they accuse us of lying, saying most scornfully, That lies are as common with heretics, as lice with beggars. Harding, it may evidently appear to the world, whether 
Defence apolog 597.  of twain be the great liars: And first of their forgeries. Never any Heretics were more cunning, or had better dexterity, in forging of writings, and foisting books of their own devising and making, under the name of other authors.  
First the Canons of the Apostles, as they call them, which are fathered upon the Apostles, are but bastard writings, falsely going under their name: for in the last canon the gospel written by S. john is numbered among the books of the new testament, which is confessed by all to have been penned by the Evangelist, after the death of all, or most of the Apostles: How could then these Canons (as they affirm,) be devised and published by the Apostles themselves assembled together? Again, those Canons of the Apostles, do reckon 3. books of the Macchabees amongst the canonical scripture: But the papists themselves receive but two: if then they were persuaded themselves, that they were the very Canons of the Apostles, how dared they disagree from them in opinion? Plura apud Whitacher. controu. 1▪ de scripture. cap. 4.  
The constitutions also of the Apostles, the collection whereof is ascribed to Clemens, seemeth to be but a forged book: containing many things false and frivolous: as lib. 6. cap. 14. He bringeth in james the brother of john, writing and speaking with the rest of the Apostles, many years after his death. Lib. 6. cap. 7. he calleth Philip, spoken of Act. 8. an Apostle: but lib. 8. cap. 52. he maketh him but a Deacon.  
Of the like credit are the counterfeit writings which pass under the name of Abdias, Ignatius, Hippolytus, Policarpus, as it may appear by the homely stuff contained in them. Abdias prescribeth a most superstitious observation of Lent fast, not only in abstaining from all flesh-meates, but also from all carnal copulation between man and wife.  
The same Abdias is also contrary to himself, for he affirmeth that Paul suffered 2. years after Peter: And saith further that Paul, after Peter was crucified, remained in his custody at Rome mentioned in the Acts of the Apostles, which was, as Hierome saith, the 3. or 4. year of Nero: so that by this account, there must be 10. years space between the suffering of Paul and Peter, for it is confessed by all writers, that Paul suffered the 14. that is the last year of Nero.  
Ignatius saith in his epistle to the Philippians, that if any man shall fast on Sunday, or Saturday, he is a murderer of Christ: so hot this counterfeit father is, about his counterfeit traditions.  
Of the like authority is Policarpus epistle ad Philippen: which is gathered out of the Apocryphal constitutions of counterfeit Clemens.  
Hippolytus book is too full of fables, then to be thought to be that ancient Martyrs work: for writing of Antichrist, he saith, he shallbe no man, but a devil in the shape of man: that john the Evangelist shall come with Henoch and Helias, before the coming of Antichrist: that Antichrist shall bring devils with him in the shape of Angels, and command them to carry him up to heaven, with other such stuff.  
Now cometh in that unclean dunghill of decretals, which are falsely attributed to those good Bishops of Rome, that suffered in the great persecutions in the primitive age of the Church, for the testimony of jesus: As we may strongly conjecture by the matter and substance of those decretals.  
The epistle fathered upon Alexander doth evidently appear to be counterfeit by the date which it beareth: when Traianus and Helianus were Consuls. But there was never any Helianus Consul with Traianus, Fulk. 1. Tim. 4. 13.  
Evaristus Bishop of Rome is said to have decreed, that no priest should be ordained without a title. But it is not like, that the Church of Rome was in those days of persecution divided into cures and parishes, whereof they should have their titles: And this constitution seemeth rather to take his beginning at the Council of Chalcedone, where it was enacted, that no priest, no entitled should be ordained: neither is there any mention made in that place of any former decree provided by Evaristus, Fox pag. 39  
To Zepherinus be 2. epistles ascribed, one written to the Bishops of Sicilia, the other to the Bishops of the province of Egypt: which contain no manner of doctrine or consolation fit for those times, but certain ritual decrees to no purpose, which argue the said epistles, neither to favour of that man, nor to taste of the time: for the poor persecuted Bishops in that time, were so far from having any lust or leisure to seek for any primacy, or to drive other Churches to appeal to the sea of Rome, or to exempt priests from the accusation of laymen, as in those epistles is to be seen, that they would have been glad to have had any covert at all, to put their heads in.  
Calixtus Bishop of Rome and martyr, hath 2. epistles decretal appointed him: wherein these ordinances amongst other are found, that no action or accusation against the teachers and prelate's of the Church should be admitted. And in the end of the epistle he confuteth the error of them which hold, that they which are fallen, are not to be received again. But Novatus was the first author of this error, woe followed in Cornelius time, after Calixtus: how then is it like that Calixtus could confute him? And again concerning actions and accusations, 
Plura Fox pag. 58.  it is not like that the time of so grievous persecution would serve them to commense any law against their Bishops.  
Vrbanus followeth, to whom also is ascribed an epistle decretal (coming out of the same forge) containing not one word of consolation fit for those times, but certain strait precepts for not transporting or alienating of the goods of the Church, and to pay truly their offerings, which they vow and such like.  
But it is not like that in those heavy times of persecution, the Church was so greatly enriched (the constitution for tithes and oblations being not yet ordained) and when as men sought generally rather to spoil and take from the Church, then to give unto it, that there needed such strait provision for disposing of Church goods.  
Pontianus, who succeeded Urbanus, and was banished for the name of Christ, is feigned in his epistles decretal thus to write: That God hath priests so familiar with him, that by them he accepteth the offerings and oblations of other, and forgiveth their sins and reconcileth them unto him. What could be said more of Christ, whom the Scripture maketh our only mediator and advocate?  
The decretal epistles of Fabianus Bishop of Rome, are even as good stuff as the rest of that sort: unto him are ascribed these ordinances: as of accusations against Bishops, of appealing to the Sea Apostolic, which decrees, how unfit and unbesitting they were those times of persecution, we have showed before: as also of not marrying within the fift degree, of communicating thrice a year: whereas Augustine, living after this Fabian, almost 200. years, writeth thus of this matter, Omnibus diebus dominicis communicandum suadeo & horror: Upon every Lord's day I do persuade and exhort all men to communicate: De eccles. dogmatib. cap. 54. How then is it like that Fabian decreed the contrary of many years before? Also it is to be seen, that the most part of the third Epistle standeth word for word in the epistle of Sixtus the third, who followed almost 200. years after him: Beside the unseemly doctrine contained in the end of the epistles, where he contrary to the tenor of the Gospel applieth remission of sins (only due to the blood of Christ) unto the offerings of bread and wine by men and women every Sunday in the Church.  
Cornelius succeeded next to Fabianus, who is slandered with 2. epistles decretal, which are apparent to be none of his, both by the style, which is most rude and barbarous (but Hierome reporteth of him, that he was a very eloquent man) and partly also by the matter: for in the first he writeth to all Ministers and brethren of the Church concerning the lifting up of the bodies and bones of Peter and Paul, De catechumenis, & transposed to Vaticanun. In the second writing to Ruffus a Bishop of the east, he decreeth that no cause of Priests or Ministers be handled in any strange or foreign Court without his precinct, except only in the court of Rome by appellation. Who seethe not now by this little, that these epistles were rather forged by the ambitious latter Bishops of Rome, who laboured altogether to advance the dignity of their Sea, then by Cornelius, whom the troubles of the Church would not suffer to think of any such matter? And it is very like, that he would have interserted some word of comfort and consolation fit for those times, and made some mention of the great stirs between him and Novatus: whereof there is not one word, in these decretals.  
Unto Lucius Bishop of Rome is referred by Gratian, distinct. 81. Ministri, this constitution, that no Minister whatsoever, after his ordination, should at any time re-enter into the chamber of his own wife. Such homely stuff is not like to have proceeded from those good Bishops, that died in Christ's cause.  
Upon Stephanus Bishop, are also fathered certain epistles decretal, which by this may be gathered to be none of his. In the end of the second epistle, he saith thus: Which thing is forbidden both by laws ecclesiastical, and also secular. But what secular laws could be in that time in favour of Bishops, as that no accusation should be laid against them, till they were restored to their estate? when as the judges were all then heathen, and their laws tending to the destruction of the Christians and their faith. Again in the 5. canon of the said epistle, he entreateth very solemnly of the difference between Primates, Metropolitans & Archbishops, which distinction, of titles and degrees rather savouring of ambition, then of persecution may verily give us to suppose, that these epistles were not written by that Stephanus. Fox pag. 67.  
Of the same stamp are the epistles ascribed to Caius Marcellinus, Eusebius, Milciades, Bishops of Rome.  
Caius in his epistle decretal, willeth and commandeth all difficult questions in all provinces whatsoever emerging, to be referred to the Sea Apostolic: How is it like that this was decreed by Caius, when as above an hundred year after, ann. 420. in the 6. Council of Carthage, where Augustine was present, this privilege was denied to the sea of Rome, and the contrary concluded, that no appeals should be made thither from foreign countries, Plura apud Fox pag. 96. col. 2.  
The epistle of Marcellinus, to get more authority with the reader, is admixed with a great part of S. Paul's epistle to the Ephesians word for word. And how is it like that Marcellinus, which died in the 20. year of Dioclesian, could write of consubstantiality of the divine persons, when that controversy and term of consubstantiality was not heard of in the Church, before the Nicene Council, which was 23. years after him? Fox ibid.  
Eusebius in his decretal epistle writeth thus, In sede apostolica extra maculam semper catholica seruata est religio: That is, in the Apostolic Sea, always the catholic religion hath been preserved without any spot or blemish. And yet his late predecessor Marcellinus, within his time and remembrance, did fall grievously in sacrificing to Idols, though afterward he repent thereof, and was condemned for the same, and expulsed the city by the Council of 300. Bishops. How then could Eusebius (this fault and error of his predecessor being so fresh in memory) so report of the Apostolic Sea, that it was never stained with any blemish in the faith? therefore it is apparent, that it was none of his doing.  
The decretal epistle also of Milciades, bewrayeth itself to be counterfeit: wherein the forged author showeth how much more worthy the popish sacrament of confirmation is then baptism.  
Thus I hope, it is a clear case to any man, that is not wilfully blind, that those decretal epistles, are but forged and bastard writings, & those holy Bishops and Martyrs to be falsely reputed the authors thereof: considering that the matter therein contained neither seemeth to be agreeable to those times, nor yet besitting the gravity of their person: Beside these counterfeit decretals of the Bishops of Rome, they have also many other of the like invention.  
In the decrees of Gratian, Distinction. 10. Quoniam, Is set forth under Cyprian's name, Ciprianus juliano imperatori, Cyprian to julian the Emperor: wherein it is affirmed, that the imperial dignity is subject to the papal dignity, as the inferior to the superior. But Cyprian lived not in lulian the Apostata his time, not by 200. years: wherefore this is a lying gloss.  
Silvesters constitution, whom I should before have recited amongst the number of the Bishops of Rome, That the Corporal, whereupon our Lord's body lieth upon the altar, must be pure and plain linen, seemeth also to come out of the same forge, for the papists practice is contrary: they lay it upon a guilt patten, and they have a certain poke for reservation, lined indeed with linen, but the outside is silk, gold, silver and pearls.  
Dionysius book de Eccles. Hierarchia, which commonly is thrust upon Dionysius Areopagita, who was converted by S. Paul, is worthily suspected not to be of that authors doing, for his writings could not have been unknown to Eusebius, Hierome, Gennadius, who continued the catalogue of the principal writers of the Church for 500 years after Christ. And Dionysius Bishop of Corinth, who lived in the reign of Commodus, about ann. 185. writing of Dionysius Areopagita, declareth how he was first converted to the faith by S. Paul, as it is in the Acts of the Apostles, and afterward was made Bishop of Athens: But of his book de Hierarch, he hath not one word, Euseb. li. 4. ca 23. Gulielmus Gracinus did read in his open lecture in the Church of S. Paul's, this book de eccl. Hierarch: who at the first entrance vehemently inveighed against those that held opinion, that Dionysius Areopag. was not author of that book: but after a few weeks, being better advised, he altered his mind, and protested openly, that in his judgement, Dionysius Areopag. mentioned in the Acts, was not author of that book, Ex Erasm. ad Parisiens'.  
Historia passionis of S. Andrew & S. Martialis epist. ad Burdegalens. 
24 25  are but counterfeit fables, Fulk. Hebr. 10. sect. 9  
No better is that pamphlet, which goeth under Linus name, entitled De Petripassione. Which if it were true that is there reported: Peter was most justly condemned, for enticing and leading away women from their husbands: Beza annot. john 21. v. 19 against the doctrine of Christ and his Apostles.  
The Liturgy of S. james, is but a late devised toy, for Balsamon patriarch of Antioch saith, that the Liturgy of S. james was not extant in his time, but utterly worn away. Fulke annot. 1. Corinth. 11. sect. 10.  
No marvel then, if these good fellows make it not dainty to bely the ancient Bishops and Martyrs, with fantastical and forged pamphlets, seeing that they presume without blushing, to utter their forgeries, both of the Apostles themselves and under their names: not much unlike to the old heretics the Manichees, and others, that scattered abroad heretical devices under the Apostles names, as the Apocalypse of S. Paul, whereof S. Augustine maketh mention, Tract. in johann. 98. Another book of S. Thomas the Apostle, Augustine epist. 38. Certain Epistles fathered upon the Apostles, August. in Psalm. 47. Yea they contained not themselves here, but in their foolish conceit devised fables more ancient than the flood, as the book of Henoch: whereof Augustine speaketh, de civitat. Dei. lib. 18. cap. 38. And yet were more impudent: for they alleged an Epistle, which they say was of Christ's own writing: August. count Faust. lib. 28. cap. 4. I would now our adversaries did not give us occasion, by these imaginary and decoytfull writings of theirs, which they would notwithstanding to be reputed as sound and substantial, to compare them in this respect, to those heretics of elder time.  
Let us now see what other fantasies they have, which do mask under the name of later writers.  
In the Liturgy (that beareth the name of Chrysostome) which the papists call Chrysostom's Mass, as it is set forth by Cla●dius du Sanctis, there is a prayer for Pope Nicholas, and the Emperor Alexius, whereof the one was near 500 years, the other 700 years after Chrysostome: judge therefore (Christian reader) whether it be likely to be Chrysostom's.  
The Liturgy bearing the name of Basill▪ showeth itself to be none of his, because it observeth not that form of doxology, that is, praise to the holy Ghost, with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Basil doth so earnestly maintain to be derived from the Apostles tradition, the Spirit. sanct. cap. 27. 28.  
There are 4. books interserted among Cirils commentaries upon john, which were composed by jodocus Clictovaeus, to supply so many books of Cirils wanting: yet are they commonly alleged by our adversaries in Cirils name.  
Paulinus Bishop of Nola his epistles forged: For epistle 1●. he writeth thus of the wood of the cross: That it hath such an incorruptible virtue, that it sustaineth no diminishing, but continueth, as though it had never been touched, men daily taking part of it. Which is so gross a fable that the Censors appointed according to the Council of Trent, in their Ind. expurgat. commanded it to be put out.  
How many books are foisted into Augustine's works, it were to long to rehearse: for as he in number of his works exceeded any one of the ancient doctors of the Church beside, which are reckoned to 232, books, beside his homilies, and epistles, which were more then as many again: So foolish men have presumed to be most bold with his writings, defiling his learned works with ridiculous additions of their own. All I cannot, neither is it needful in this place to recite: only for some trial of the matter, I will set down these few.  
The questions, Veteris & novi testamenti, are none of Augustine's, for quest. 21. it is affirmed that Melchisedech was the holy ghost, which opinion is heresy with Augustine: and in his book de haeresib. he numbereth the Melchisedechians amongst other heretics. Therefore Augustine is not the author: and this Bellarm. confesseth, De sacrament. lib. 2. cap. 10. yet is the authority of this book urged by our Rhemistes as sound: Annot. 1. Corinth. sec. 5.  
Saint Augustine not the author of the serm. de sanctis, for the author of these homilies allegeth the testimony of Isidorus, who lived about 200 years after Augustine.  
August. ser. 91. and 251. none of Augustine's: the author saith that the mighty men, when they come to Church, compel the priest to make short his mass: this manner agreed not with Augustine's age.  
The book de visitatione infirmorum, none of his: Erasmus saith it is the speech of a brabbler, neither learned nor eloquent, and most impudently entitled to S. Augustine.  
The 215. serm. de tempore, the treatise de rectitud. Cathol. conversat. none of Augustine's. Fulk. annot. Galath. 4. sect. 2.  
The book de dogmatib. ecclesiastic. none of Augustine's, for the author of that book excludeth those from orders that had either more wives than one, or one concubine. By this rule Augustine could never have been a Bishop, for he had two concubines. And many other beside these are found to be counterfeit books, as he that will take the pains to peruse Erasmus censures upon Augustine's works, shall easily find.  
The last forgery, which I will charge our adversaries withal in this place, shallbe concerning the donation of Constantine, upon the which the Bishop of Rome doth ground his supreme dominion and right over all the political government of the west parts. The which said donation is but a forged and devised deed, or instrument of their own.  
For the donation saith that Constantine was baptized at Rome of Silvester, and the 4. day after his baptism, this patrimony was given before his battle against Maximinus and Li●inius. Here are many untruths couched together. 1. Because the truth of the story of Constantine's baptism is otherwise reported by Eusebius, Hierom, Ruffin, Socrates, Theodoret, Sozomen, that Constantine was baptised at Nicomedia, not at Rome, and by Eusebius Bishop of Nicomedia, not by Silvester, and not before that battle, but in the xxxi. year of his reign, a little before his death. 2. whereas the said donation giveth jurisdiction to the Bishop of Rome over the 4. patriarchal seas of Antioch, Alexandria, Constantinople, Jerusalem: how could this be done before his battle with Maximinus, when as the city of Constantinople was not yet begun? So this forged donation, neither agreeth with itself, nor with others. Plura apud Fox. pag. 105.  
All this notwithstanding, which we have not barely and nakedly affirmed, but I trust, sufficiently proved, and to the indifferent Reader by more than probable arguments demonstrated, that our adversaries have used much deceit, in conveying false and forged writings, under ancient authors names, yet they will needs bear the world in hand, that there is no such matter, but that they are those authors proper and peculiar works. Whereupon they are bold in every controversy, as they have occasion, to press us with their light and vain authorities:  
As the constitut. of Clemens, alleged by the Rhom. annot. Luk. 4. sec. 1. Ignatius, Math. 4. sec. 2. & 1. Peter. 2. sect. 6. Hippolytus. Math. 24. sec. 5. Policarpus. Act. 6. sec. 1. Decret. Alexandri. 1. Timoth. 4. sec. 13. Milc●adi Fabian. Act. 8. sect. 6. Dionisi. Areop. ibid. S. Andrew, S. Martial. Hebr. 10. sect. 11. Leiturg. jacob. Basil. Chrysost. 1. Corinth. 11. sect. 10. jodoc. Clicton. for Cirill. john. 11. sect. 1. Paulinus. john. 19 sect. 2.  
August. serm. de sanct. Act. 1. sect. 7. de rectit●d. cathol. conuers. de visitation. infirmor. serm. de tempor. Galath. 4. sect. 2. de ecclesiastic. dogmatib. 1. Corinth. 11. sect. 7.  
Thus we see both the great boldness of our adversaries, in urging such authorities which they know to be counterfeit, as also the apparent weakness of their cause, that are constrained to use such beggarly shifts. But let them use and urge these straggling runagate and fatherless books never so much, we will still hold us to this point, wherein they shall never be able to disprove us, that they do deceive themselves, and abuse the world, in making men to believe that they are the father's own writings. We say therefore of these, and of all such other books, as Augustine did of that, which went in Henoehs' name: Libriisti ob nimiam antiquitatem reijciuntur: These books are too old to be true: De civitat. dei. lib. 18. cap. 38. And concerning some of them, as those which are fathered upon the Apostles, and them that followed in the next age, as Augustine saith of the epistle, which the Manichees ascribed to Christ: Si aliqua huiusmodi epistola fuit, ab eis proferri potuit, qui illi adhaerebant: So if they wrote any such books, it is like they would have brought them to light, that were the Apostles scholars, count Faust. lib. 22. cap. 79. And of them all, and the rest of that sort, we pronounce this sentence with the same father: Quae proferuntur ab errantibus sub nomine ipsorum, quia non sunt ipsorum, improbantur, nec acceptantur ab ecclesia: Those books which are brought forth under the name (of the Apostles, and other ancient writers) because they are not theirs, are rejected, and not received, or acknowledged of the Church, in Psal. 130.  
Thus having in part declared (so much as I thought necessary for the matter in hand) how deceitfully our adversaries have dealt with the world, giving them, Quid pro quo, as we say, one thing for an other, in falsely entituling their frivolous pamphletes, with grave and good authors names: I will spend a little time, before I leave this place, to show how they have not only thrust upon those ancient doctors and father's false writings, but have also falsified their good works, by putting in, and putting out, by clipping, changing and altering, lines, words, sentences: And no marvel then, if by such cunning (rather cozening sleights) they make those good authors to speak what they list themselves.  
Ann. 420. There was a council held in Africa, by 217. Bishops, called the 6. council of Carthage, whereat Augustine was present: unto this council sent Zosimus then Bishop of Rome certaime messengers with four requests or demands, whereof this was one: that it might be lawful for Bishops or Priests to appeal from the sentence of their metropolitans, and also of the council, to the sea of Rome, alleging for himself certain words, as he pretended, taken out of the Nicene council. Hereupon the council sent their Legates to Cirillus patriarch of Alexandria, for the ancient copies in Greek of the Nicene council: wherein they found no such canon as was pretended: but the contrary, how the decrees of the Nicene council had committed all and singular persons Ecclesiastical, unto the charge of their metropolitans. Thus then, to begin this game withal, the Bishops of Rome themselves are proved to be forgers and falsifiers of ancient writings. Plura apud Fox. pag. 10.  
Canisius reporting Augustine's words, for the continual succession of the Bishops of Rome from Peter, allegeth only the former part of the sentence: Cathedra quid tibi fecit Ecclesiae Romanae, in qua Petrus sedit, & in qua hody Anastasius sedet? What hath the sea of the Church of Rome offended thee, wherein Peter sometime sat, and Anastasius now sitteth? but he craftily leaveth out that which followeth: Velure ecclesiae Hierosolymitanae, in qua jacobus sedit, & in qua hody johannes sedet? Or what hath the sea of jerusalem offended thee, wherein james sometime sat, and john now sitteth? these words he cunningly suppresseth, because they made little for him. Canis. oper. catechistic. cap. de precept. eccles. artic. 9  
Christoforson translating Eusebius story into latin, where Novatus is brought in, thus adjuring the people that came to the oblations, holding both their hands in his: swear to me by the body and bloods of the Lord jesus, that thou wilt not leave me and go to Cornelius, and he refused to distribute unto them, till that, they swearing unto him, in stead of Amen, to be said at the receiving of bread, should answer, I will not return to Cornelius. Christoforson, I say coming to these words, craftily leaveth out the name of bread: because the author so calleth it in plain terms after consecration. Christofor. lib. 6. cap. 43.  
The Rhemist. 1. Corinth. 10. sec. 8. speaking of their popish sacrifice of the Mass, allege the authority of Ciril. Alexand, in council. Ephesin. Anathem. 11. where he should call it: The quickening holy sacrifice, the unbloody host and victim. But this is a false forgery, for there is no such word found there. Likewise in the same place they quote Tertullian de coron. militis. Chrisost. homil. 41. in 1. Corinth. Cyprian. epist. 66. August. Enchirid. 109. That the Mass is a propitiatory sacrifice for the living and dead, which is found to be a great untruth: for those authors in some of these places speak of prayer for the dead, but of any such propitiatory sacrifice not one word. Fulk. ibid.  
Gregor. Nyssen. oration cap. 37. is made to speak much of the transmutation of the bread in the sacrament, and it is often repeated: but there is no such thing found in many ancient copies. And Nicephorus writeth, that many things were foisted into him by heretics Niceph. lib. 11. cap. 19  
The words of Cyprian de unitat. Eccles. are falsified by Pammelius, for whereas Cyprian writeth thus: Uerilie the rest of the Apostles were the same thing that Peter was, endued with equal fellowship, both of honour and power, but the beginning proceedeth from one, that the church may be declared to be one. But the Rhemistes according to their corrupt edition, read thus: But the beginning proceedeth from one, the primacy is given to Peter, that the Church of Christ may be showed to be one, and one Chair. Fulk. john. 21. sect. 4.  
In like sort have the papists corrected, as they say, but in deed corrupted other writings of the ancient fathers, and especially Bertram amongst the rest, who is a great enemy to their popish opinion of transubstantiation. They mean to deal with him, as with other ancient writers, In whom, say they, we bear very many errors, and extenuate them, excuse them, and very oftentimes by devising some pretty shift we do deny them, and do feign some commodious sense unto them, when they are opposed against 
Index expurgat. p. 11.  us, This is the judgement of the university of Douai, in their own words approved by the Censors according to the Council of Trent. And thus they meant to have filled, nay rather defiled althe ancient writings, where they seemed to contradict them, as it appeareth in their Index expurgatorius, lately printed to their perpetual shame, which they purposed to keep in secret: He that will resort to that book, shall not want proof of their Popish falsifying of writers.  
And it were to be wished, that they would have stayed here, (though this be shameful enough, only to have defaced the writings of men: but when they take upon them to correct and amend the sacred Scriptures, which are the Lords own writings, who will not cry out against so great impiety?  
As Dan 11. 37. Where the text according to the Hebrew is: He shall not regard the Gods of his fathers, nor the desires of women. Bellarm. readeth clean contrary, taking upon him to correct the text, Erit in concupiscentijs mulierum, He shallbe given to the pleasures of women.  
Whereas S. Paul saith, Tit. 3. 10. Reject him that is an heretic after once or twice admonition: Bellarm. denieth the text, and saith it should rather be thus read, after once admontion, De laicis cap. 22.  
Likewise where the true reading is agreeable to the original, Galath. 2. 9 james, Cephas, and john: Bellarmne, not well content that james should be named before Peter, saith the more ancient reading is thus, Peter, james, and john. De Roman. pontiff. lib. 1. cap. 18.  
judith cap. 5. ver. 18. The text saith, That the Temple of the jews had been cast down to the ground: Bellarmne, to make his opinion stand, that the story of judith fell out before the captivity, saith flatly that these words are supposititia, are foisted into the text. And this book of judith, though it be not with us, yet is Scripture with them. Bellar. lib. 1. de verb. dei 12.  
Levit. 18. 16. Whereas the text is plain, Thou shalt not discover the shame of thy brother's wife: There steppeth me forth a bold & shameful papist, and saith plainly: Illud praeceptum vitio scriptorum superadditum, That this precept was put into the text through the default or oversight of the writer. johan. Maior. in 4. sentent. distinct. 40. qu. 3.  
And as they are not ashamed thus boldly and wickedly to defaulke & clip from the Scriptures, so an otherwhile, they will be so saucy as to add thereunto, and put to of their own.  
Thus Pope Sixtus the 4. added this clause to the salutation of Marie, which is commonly called the ave Marie: hail Marie full of grace, the Lord is with thee, blessed art thou amongst women, then followeth that blasphemous addition, Et benedicta sit Anna matter tua, de qua sine macula tua pro cessit caro virginea, And blessed is Anna thy mother, of whom thy Virgin's flesh hath proceeded without blot of original sin, Fox 800. col. 2.  
So in the Idolatrous canon of the Mass, they have thrust in (Enim) into the words of institution: HOc enim est corpus meum, For this is my body: that they might have five consecratory words, as they call them, whereas the Gospel affordeth them but four.  
Likewise in the same canon: the Gospel saith, who the same night that he was betrayed: but they contrary to the truth of the scripture, say thus: Who the next day afore he suffered.  
The like liberty also and boldness Hosius an other Arch-papist useth in corrupting of scripture, who to prove popish satisfaction, In steed of sanctificationem, readeth, satisfactionem: where S. Paul saith, Exhibeamus membra 
Hosius in confess. cathol. fidei de sacram. penitent.  nostra servire justitiae in sanctificationem, Let us give our members to serve righteousness unto sanctification, Rom. 6. 19 He saith altering the text, unto satisfaction.  
So also Stapleton, an english papist, and reader now of Popish divinity at Louvain, to prove that we are bound to receive, whatsoever the Church delivereth unto us, abuseth to that end a certain place of S. Paul, Galat. 1. 8. 9 Alleging it thus, Si angelus de coelo evangelizaret praeterquam quod ab ecclesia accepimus, etc. If an angel should evangelize or preach otherwise, than we have received of the Church, or then the Masters of the Church have preached to us, let him be accursed, Lib. 2. defence. authorit. eccles. cap. 7. sect. 8. Whereas S. Paul maketh no mention at all of the Church, or Church-maisters.  
Thus we see, what great liberty the Papists take unto themselves, in changing, and chopping, mincing and mangling, not the writings only of men, but even of the holy Ghost. Who, if they shall persist in these fraudulent practices, and not revoke, what hath either of ignorance or heretical fraud fallen out of their pen, I will not doubt to compare them to the old Manichees, who likewise affirmed that many things were foisted into the writings of the Evangelists and Apostles. As that john 5. 46. Had ye believed Moses, ye would have believed me. Christ say they, would not so speak of Moses: for he saith, that all that went before him, were thieves. john 10. But Christ in that place speaketh of hirelings only, he condemneth not faithful shepherds that went before him, August. lib. 16. cont. Faust. That also seemeth (they say) to be thrust in, Math. 5. That Christ saith, He came to fulfil the law, when as he neither observed their ceremonies, nor offered sacrifice according to the law. To this Augustine answereth: That these were but figures, Quarum figurarum veritas Christus. Of which figures Christ was the truth: he therefore fulfilled the law, in that he was the very body and substance of the types and figures of the law, cont. Faust. lib. 18. cap. 17. That place also they would have to be forged, Math. 8. Many shall come from the east, & sit down with Abraham, etc. Because say they Luke hath it not. Augustine answereth, that the Evangelists are not contrary one to the other, if one set down that which the other hath omitted. count Faust. lib. 33. I pray ye now, how far are they from the practice of these heretics, which do take upon them to amend and correct the text of scripture, by putting in and pulling out, adding and detracting: which our adversasaries (as I have showed) are in some measure guilty of? We proceed now to that which followeth.   

The bold and shameless denials of Papists of manifest truths, Part. 4.  
AS we have already received some taste of our adversaries railings, slanders, forgeries: so we will now be so bold as to reach our hands to this fourth dish of their first course, which is their too free denial of apparent truths, & too forward affirming of open & manifest untruths: for the first, we find plentiful store, in our countryman M. hardings garden, that we need seek no further.  
First, it was never said, nor thought by the Catholics (saith he) that all religion dependeth upon the pope's authority, defence. apolog. pag. 57 And yet Cardinal Cusanus writeth thus: Veritas adhaeret cathedrae: The truth cleaveth fast to the pope's chair. Ad Bohem. epist. 2. The canonists say: Constat ecclesiam ideo esse unam, quia in universali ecclesia unum est caput supremum, scilicet papa: It is plain that therefore the Church is one, because in the whole universal Church, there is but one supreme head, and that is the pope. ex juello pag. 61. What do these else affirm, but that althe popish religion dependeth of the unity of their head, which is the pope?  
That the pope should succeed Christ in his whole substance, that is, his whole power: there hath not been any such fond saying uttered by their divines. Hard. pag. 106. defen. apolog. Yet these words were spoken, and allowed in the council of Laterane held under pope julius: Tibi data est omnis potestas in coelo & interra: Unto you is given all power in heaven and earth. And Panormitane is suffered to say, Papa potest omnia, quae Deus potest: The pope is able to do whatsoever God is able to do, Panor. de elect. ca licet.  
He denieth that there is any such Canon to be found in the council of Carthage, that no Bishop should be called the highest Bishop. And yet 
Distinct. 99 primae.  they are the very words of the council, as they are cited by Gratiane. universalis autem, ne Romanus pontifex appelletur: Let not the Bishop of Rome himself be called the universal Bishop.  
He denieth that pope Zosimus to maintain the supremacy of his sea, 
4.  corrupted the Nicene council. Never did any honest man say it from the beginning of the world: No man ever said it but Illyricus & Bale. pag. 162. Whereas the story is plain, for the council of Carthage sent to the Bishops of Constantinople, Alexandria, Antiochia, and received authentical copies from them in Greek of the Nicene council: the pope's only copy was found to disagree from the rest. It is therefore easy to see, by whom the Canons of the council were corrupted, & to what purpose. In the council of Florence, Marcus the Archbishop of Ephesus said, in the name of the rest of the Bishops of the Greek Church, who were above 17. in number: Nun vides, reverend pater, summum pontificem Zosimum, falsum decretum ad tantum Concilium pro re tam magna misisse? Do you not see, reverend father, that pope Zosimus the high Bishop sent unto so worthy a council, for a matter of so great weight, a false decree? council, Florent. sess. 20. How dare then M. Harding affirm, that never any honest man said it?  
We deny utterly, that any man after that he hath received holy orders may marry: Neither can it be showed that the marriage of such, was ever accounted lawful in the Catholic Church. Hard. pag. 203. yet S. Hierome saith of his time: Quasi non hody quoque plurimi sacerdotes habeant matrimonia: As though now a days very many priests are not married: Adverse. jovinian. lib. 1. And Damasus testifieth, Complures inveniuntur, qui de sacerdotib▪ nati Apostolicae sedi praefuerunt: Many are found that being priests sons ruled the Apostolic sea of Rome: as pope Syluerius, pope Deusdedit, pope 
Distinct. 37. legunt.  Adriane 2. pope john 15. and divers other, ex Gratian. M. Harding therefore hath faced us out here in denying so evident a truth.  
We say plainly that S. Augustine affirmeth purgatory, and that it cannot be showed, where he doubteth of it. Hard. pag. 354. And yet Augustine writeth thus, speaking of purgatory: Tale aliquid etiam post hanc vitam fieri incredibile non est, & utrum 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 judge whether Augustine doubteth of purgatory or not.  
That fornication was never allowed in the catholic Church, (he meaneth the Church of Rome.) Hard. pag. 7. defence. apolog. Neither have the canonists ever taught the people, that simple fornication is no sin. pag. 411. For trial of this matter, let us hear what their canonists say: Etsi notoria sit fornicatio presbyterorum, tamen non propter eam abstinendum est ab officijs illorum: Although the fornication of priests be notorious, yet may no man therefore refrain from their service. distinct. 32. Nullus johan. Andre●. M. Harding himself calleth the open Stews in Rome, a necessary evil, foravoiding of other disorders that would be greater. Again, Qui non habet uxorem, loco illius concubinam habere licet: It is lawful for him that hath no wife, in stead of her to have a concubine. distinct. 34. 15. qui. An other saith, Si clericus amplectitur mul●erem, laicus interpretabitur, quòd causa benedicendi eam hoc faciat: If a priest embrace a woman, a layman must judge, that he doth it with intent to bless her. 11. quaest. 3. absit in glossa: By this it may appear, 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 have not free liberty of dwelling in the haunted streets, and palaces, but only in outhouses and by-lanes: neither is it lawful for them to ride in Coaches or Chariots, but only to go a foot in the streets: and that by their short veils, a note of dishonesty, they are discerned from honest women, pag. 423. All these are descried to be manifest lies and untruths: for the Cardinals gave clean 
An.▪ 1538.  contrary information to Pope Paul the third: Meretrices in hac urbe, ut matronae incedunt, mula vehuntur, habitant insignes aedes: the courtesans of this city go like honest matrons, being carried upon Mules & dwell in the fairest houses, ex juello defence. Apol. 426. Thus we see what credit is to be given to master Harding, & what small conscience he maketh of a li●.  
Master Harding impudently denieth, and so do other Papists, that a woman named joan was ever Pope of Rome, & that there is no such image representing a woman in travail, nor no such chair for proof of the Pope's humanity at his creation, neither that the Popes in their procession refrain to go that way, where the said Pope joane in the midst of a solemn procession fell in travel, P. 428. Yet the story is reported by Marianus Scotus that lived an. 1028. Sigibert. Gemblacens. that lived ann. 1100. Martinus Polonus, the Pope's Penitentiary, who wrote ann. 1320. witnesses of great antiquity. B. jewel reckoneth up 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 Secretary. And concerning the hollow chair of Porphyry stone, which is kept for such an use, Sabellicus doth report Enead. 9 li. 1. plura apud jewel. P. 433. Now who is more like to be the liar, M. Harding, a new upstart writer, or these so many ancient witnesses, I think, it is not hard to judge.  
He denieth the story of john Diazius death, how having been a doctor of Sorbona in Paris, & afterward converted to the Gospel, was most traitorously slain by his own brothers Alphonsus Diazius man at Nuburg in Germany: how he was sent up by his master with a carpenters axe to kill him, & so he did, his master Alphonsus waiting below, and the quarrel was, because good john Diazius would not return to Popery again: this is the truth of the story, as it is faithfully reported by john Sleidan, li. 17. Yet M. Harding saith, we ●el many lies at once, P. 435. what now, will not these good fellows deny?  
That the Pope ever commanded any such service to be done unto him, as that the Emperor should hold his stirrup, & lead his horse by the bridle, ye can never show it by any credible witness, Harding Pag. 463. yet in the Pope's own book of Ceremonies, ca 8. it is found thus written: The Emperor cometh to the pope's horse, & in honour of our Lord jesus Christ, whose person in earth the Pope beareth: he holdeth the stirrup till the Pope be mounted, and afterward he taketh the bridle and leadeth forth his horse. This is the Popes own prescription in his book of Ceremonies. And therefore Pope Hadrian. 2. was angry with the Emperor Fredrick, for holding his stirrup on the wrong side, Gregor. Haimburgens. in appellat. Sigismond. It seemeth therefore, that the Pope looked for this service of duty.  
It is denied that the Pope put in arms Henricus. 5. against Henry the fourth, his father, Hard. 469. Yet is it reported by an author of good credit, Paschalis Papa, Principes contra Henricum 4. concitavit, imo eius proprium filium: Pope Paschalis raised up the Nobility against Henry the fourth, yea his own son, Gregor. Haimburgens.  
He denieth, that ever any of them taught, that God's sayings and precepts be void, except the Bishop of Rome ratify them, pag. 487. Yet are they the very words of Silvester Prierias, master of the Pope's palace: A doctrina Romanae ecclesiae, & Romani Pontificis sacra scriptura robur trahit & authoritatem: The holy Scripture taketh strength and authority of the doctrine of the Roman Church, and of the Bishop of Rome: silvest Prior. contr. Lutherum.  
He saith, it is a slander, that any of them should call the Scriptures dumb and unprofitable, pag. 535. Whereas it is certain, they be their own words: One calleth the Scripture, mortuum atramentum, dead ink. Lodovic. in Concil. Trident. Another saith: Scriptura est res inanimis & muta, The Scripture is a dead and dumb thing, Episcop. Pictaviens. Another calleth them evangelium nigrum, the black Gospel, Eckius consul. jewel. defence. Apolog. pag. 535.  
It is denied, that there is any such Canon in the old Roman Council, 
●5 16  that no man should come to service said by a Priest well known to keep a Concubine. It is also false and slanderous, that Concubines are let out to farm to Priests, Harding, pag. 559. Yet for the one, the words of the decree stand thus, Nullus audiat Missam presbyteri quem scit Concubinam indubitanter habere, Let no man hear the Mass of that Priest, whom he undoubtedly knoweth to keep a Concubine, Distinct. 32. Nullus. And for the other, it is certain, that the Bishop of Argentine hath a Florence by the year of every Priest, that keepeth a Concubine, and if she bear a Child, he hath four, Ex jewel. pag. 559. apolog. defence.  
These apparent untruths, and impudent denials, I thought good for example to note out of our countrymans' works. Who list to know more of his honest dealing, if he will resort to Bishop jewels learned treatises, shall find his desire satisfied both in this, and in all other matters, which he can require. And concerning M. Hardings' great licentiousness in avouching falsehoods, the said reverend father thus writeth of him: Note that master Harding in his 3. articles of answer to master jewel, hath published 
69 Untruths in one book.  threescore and nine great untruths, Defence. Apolog. pag. 597. in Margin.  
judge now (good Christian reader) considering how easy and usual a thing it is with our adversaries to deny whatsoever truth, never so manifest which they are pressed withal, if it may not be more truly said of them, that their religion standeth only upon destructions and negatives, 
1. Pet. 5. vers. 31. Rh●m.  then of us, whom the Rhemistes falsely accuse hereof. In deed, we affirm and avouch boldly, that which is true, and deny and destroy heresy and falsehood. But, I trust, they cannot, neither shall ever prove against us, that we have denied or gainsaid manifest truths, as they have done.  
Unto these strange denials of open and evident truths, join also, if you please, their bold and strange affirmations of untruths.  
That their doctrine of transubstantiation is no less ancient than the Gospel itself, Harding, pag. 290. Whereas it is confessed by Gabriel Biel, a doctor of their own; that how the body of Christ should be in the Sacrament, whether by changing of somewhat into it, or Christ's body begin to be there together with the bread, Manentib. substantia & accidentib. paniss, The substance and accidents of the bread remaining still, non invenitur (saith he) expressum in canone Bibliae, It is not found in the Canon of the Bible. Gabriel. in canon. lect. 40. and D. Tonstall saith, liberum fuit ante Concilium Lateranum, before the Council of Laterane it was left at liberty, namely, concerning the manner of the presence of Christ's body, for every man to think as he would, the Eucharist. lib. 1. pag. 46. And yet master Harding will needs bear us in hand, that it is as ancient as the Gospel.  
It hath been an order from the beginning received, & hitherto continued, to have the Church service in the Latin tongue, Hard. pag. 382. Whereas they themselves know the contrary. In Augustine's time, such a tongue was used as the people understood: Loquendi (saith he) omnino nulla est causa, si quod loquimur, non intelligunt, propter quos ut intelligant, loquimur, There is no cause why we should speak at all, if they understand not what we say, for whose sake we speak, that they might understand us, August. de doctrine. Christian. lib. 4. cap. 16.  
He saith, Constantine gave place to Silvester Bishop of Rome, when he was baptized, pag. 453. Whereas it is certain, that Silvester was dead long before Constantine was christened, consul. jewel. ibid.  
That England received the true faith from S. Gregory Bishop of Rome, and was converted to the faith by Augustine his Legate, Hard. pag. 539. But it is manifest out of histories, that the faith of Christ had been planted in this land 400. years before the coming of Augustine, as Origen testifieth, Terra Britanniae consensit in religionem Christi: The land of Britanny hath consented to Christ's religion, in Esech. homil. 4. who lived not much less than 400 year before Gregory's time.  
No marvel, if they affirm and maintain many things contrary to the course of all true histories: for they dare be as bold with Scripture.  
Harding saith, that Christ never said to any of the Apostles, as unto Peter, feed ye, pag. 118. When Christ said as much in effect notwithstanding to the rest: Receive ye the Holy Ghost. And Christ said unto all, Go & teach all nations, Math. 28. If Peter then had no more the Holy ghost than the rest: if he had no more authority to preach to the whole world than the rest: it belonged no more to Peter to feed the Lords flock than to the rest: for what is it to feed, but to preach? what is it to feed, but to receive the gifts of the Holy Ghost, to teach and instruct?  
It is in vain for you to say, that the Church of Rome hath erred, when the Holy Ghost hath signified, that it cannot err, Hard. pag. 485. But where ever, I pray you, did the Holy Ghost make any such promise? if in that place, as you bear us in hand, where Christ saith: I prayed for thee Peter, that thy faith should not fail: S. Augustine may answer you, Nunquid pro Petro rogabat, pro johann & jacobo non rogabat? did Christ pray for Peter, and did he not pray for john & james also? in question▪ nou. Testament. quaest. 75. And it is beside a seely and childish argument, Christ prayed for Peter, that his faith should not fail, Ergo the Church of Rome cannot err. Here then is another bold & true affirmation, without Scripture grounded upon Scripture.  
But what say ye to father Robert Bellarmine, he lasheth out lustily, and in plain terms, belieth the Scripture: Habemus (saith he) in testamento veteri, Heliam & Helisaeum, ac filios Prophetarum sine uxoribus in hoc mundo vixisse: We have in the old testament, that Helias and Helisaeus, and the sons of the Prophets lived in this world without wives, de Monachis, lib. 1. cap. 5. The text is flat contrary, which affirmeth, that the sons of the Prophets were married, 2. King. 4. 1. And one of the wives of the sons of the Prophets, cried unto Elisha, saying, thy servant my husband, etc. Whether now is it more reasonable, that we should believe the Scripture, or Ballarmine?  
But concerning the errors and untruths, which they hold and affirm directly opposite to scripture, we have ordained another place, (which followeth in the next Pillar of Papistry) more fully to handle them.  
I will of purpose pass over many other untruths and lies, which our 
Fox. pag. 865.  adversaries without shame have forged: as how Cardinal Campeius said openly to the Magistrates of Strausburgh, that the Greeks' do not give liberty to their Priests to marry: which is a notorious lie: for their Priest's to this day make no vow of chastity, Fox. P. 187. artic. 17. Likewise to let pass how the Pope himself maketh a loud lie in his Bull against Luther saying, that he offered money to Luther to come up to Rome, whereas it is certain, that there were 300 crowns given to ruffians & catchpoles to murder Luther, P. 1287. But I will not rub this sore too long: that which I have already said, may serve as a taste & trial of their lying spirit.  
Unto these untruths and lies, may be added also the fables and devised tales, which go for currant among Papists, which are not the least props and stays of Popish superstition.  
Of this kind is that fabulous story, that the wise men which came from the East to worship Christ, were 3. Kings of Persia, whose names were, (as the tale goeth) Gaspar, Mel●htor, Balthasar, whose bodies were translated to Cullen, and there remain. Here are many untruths, and unlikelihoodes in this short tale. First, there was never but one King of Persia at once. Secondly, though the Magis or wise men were of great account with the Kings of Persia, yet were not the Kings called Magi. Thirdly, they returned Eastward, from whence they came: how then could their bodies be transported so many hundred, nay thousand miles? Fourthly, If their bodies lie buried at Cullen, how can they be at Milan too? for they also lay as good claim to them. Yet for all this, the Rhemistes tell us in good sooth, that it is a true story, Annot. Math. 2. Sect. 4.  
The like fiction they have of Gregory Thaumaturgus, who removed a mountain to make room for the foundation of a Church: yet very soberly avouched by the Rhemistes, Math. 17. Sect. 6.  
Such another proper tale: how Christ came in a Pilgrim's weed to Gregory's ordinary table of poor men, Rhemist. Heb. 13. Sect. 2. which fiction, that Christ in his humanity should be seen upon earth, is contrary to the Scriptures, which testify, that The heavens must contain him till his coming again, Act. 3. 21. Many such fables went for good payment amongst the Papists in times passed in the days of ignorance: but since that by the springing of the gospel greater light is come into the world: they themselves begin to reject diverse of their Legend stories, which were not called in question before.  
Bellarmine confesseth▪ that the stories which are reported out of Abdias, & others, ut plurimùm non sunt prorsus indubitatae, for the most part may be doubted of. The stories also of S. George, S. Christopher, and S. Katherine, he judgeth to be Apocryphal, and worthy of small credit: though he would have their persons still kept in memory, Bellarmine, li. 1. de sanctor. beatitud. 20.  
The tale, how through the prayers of S. Gregory, the soul of trajan the Emperor was delivered out of hell, is rejected by Bellarmine▪ de Purgator. lib. 2. 8.  
Yet our countryman master Harding is somewhat straight laced, in justifying all the Legend stories, which were wont to be read in their Churches, and saying that we bely them, pag. 571. Yet Polidore Virgil saith, Multorum divorum vitas recitant, licet parum ad fidem scriptas, They read many Saints lives, though not written according to the truth: And Lodovicus Vives, Legenda aurea plenissima est impudentissimis mendacijs: Their golden Legend, as they call it, is full of most impudent lies, Consul. jewel. Defence. Apolog. pag. 571.  
Thus much of our adversaries shameless rejecting of truths, and of their bold bolstering out of untruths, as also of their fables & lies: which things if they shall persist still to avouch, I will say with Bernard: justius o● loquens talia fustibus tunderetur, quàm rationib. refelleretur: He that speaketh such vain things, deserveth rather to be beaten with clubs, than to be confuted by arguments, Epist. 191. And as Augustine saith: writing against Petilian the Donatist. Quemadmodum, si mihi diceres, quod ego Petilianus sum, non invenirem, quomodo te refellerem, nisi aut iocantem riderem, aut insanientem dolerem, hoc mihi nunc faciendum esse video: Even as if thou shouldest say unto me, that I am Petilian, I could not tell how to refel thee, but either in laughing at thy folly, or mourning for thy madness: So must I be feign to do now, contra Petilian, lib. 2. cap. 38. And so must we be feign to do, when we see our adversaries to pass the bounds of modesty, and to violate the law of reason, in making true false, and false true, in calling white black, and black white, we must needs do one of these two, either to scorn their folly, or to bewail their blindness and ignorance, and hardness of heart. And thus have we the first Pillar of Popery, consisting of railing, slanders, forgeries, untruths and fables.    

The second Pillar of Papistry, consisting of Blasphemies, opinions contrary to Scripture, Heresies, ridiculous & absurd positions.  

The first part of Popish blasphemies.  
THE Rhemistes do lay great blasphemies to our charge, writing in these words: No heretics ever liker Antichrist than these in our days, specially in blasphemies against God's Church, sacraments, Saints, & all sacred things, Apocal. 1●. Sect. 2. But I trust in God, for all their great words, that they shall never prove one blasphemy against us. No be it known unto them, that we maintain no blasphemies: they mistake the matter, they are themselves blasphemers, which do belch out blasphemies against God, & his Church, the Scriptures, and against all holy things. This than must be the issue, whether of us be these notorious blasphemers, they or we▪ thus therefore beginneth our plea.  
First we will set down their beadrol of blasphemies, which they have uttered concerning the Scriptures.  
Lodovicus a Canon of Laterane in Rome, pronounced in the late Chapter of Trent: Scriptura est quasi mortuum atramentum, The Scripture is as it were dead Ink.  
The Bishop of Poiteer in the same Chapter, Scriptura est res inanimis & muta, The Scripture is a dead and dumb thing, jewel. pag. 521. defence. Apol.  
Albertus Pigghius, sunt scripturae muti judices, The Scriptures are dumb judges, Controu. 3. de Eccles.  
Eckius calleth the scriptures, evangelium nigrum, & theologiam atramentariam, The black Gospel, and inken divinity.  
Pigghius again saith: they are as a nose of wax, Nasus Cereus, to be drawn every way, Hierarch. lib. 3. cap. 3.  
Hosius speaking of David's Psalms, when it was objected that David the author thereof, was no Bishop, but a temporal Prince: he maketh this heathenish & scornful answer, Quidni scriberet, scribimus indocti doctic poemata passim, No great matter if he writ them: for as Horace saith: we writ ballads every body, both learned and unlearned, tagg and rag, Hosius. li. 2. cont. Brentium. Thus he maketh the holy Prophet David but a writer of ballads.  
Silvester Prierias contr. Luther. thus writeth: Indulgentiae authoritate scripturae non innotuere nobis, sed authoritate Romanae Ecclesiae, Romanorumque Pontificum, quae maior est: Pardons are not known to us by the authority of the Scriptures, but by the authority of the Church & Bishops of Rome.  
Apostoli quaedam scripserunt, non ut scripta illa praeessent fidei, & religioni nostrae, sed potius ut subessent: The Apostles wrote certain things, not that their writings should be above our faith & religion, but rather, that they should be under, Albert. Pigghius, Hierarch. lib. 1. cap. 2.  
Gratian is not ashamed to say, that the Canons of the Counsels are of the same authority with the Scriptures, distinct. 20. can. decretales. And Gregory. 1. epist. 24. saith, he doth reverence the 4 general Counsels, as the 4 Evangelists.  
Yea, our Rhemists are not ashamed to protest, that whatsoever the pastors & Priests do teach in the unity of the Church, is the word of God, 1. Thessal. 2. v. 12. So saith another, Determinatio ecclesiae appellatur evangelium: The determination of the Church is called the Gospel, johannes Maria, Uerractus editus. an. 1561. And Hosius, quod ecclesia docet, expressum Dei verbum est: whatsoever the Church teacheth (meaning the Church of Rome) it is the express word of God, lib. de express. verb. Dei. p. 97. Thus they make the decrees & ordinances of men, equal to God's word, nay above it, ut suprà, loc. 8.  
It was objected against certain good Christians, by D. Benet Chancellor to Fitziames' bishop of London, that upon a certain night, they did read certain Chapters of the Evangelists in English, containing in them divers erroneous, and damnable opinions & conclusions of heresy, Fox. pag. 804. Here behold, with Papists the Scripture containeth heresy.  
Eckius thus said before the Emperor at the city of Worms, turning himself to Luther: if he may once get this advantage, to be convinced by the Scriptures, we shall have nothing certain and established in Christendom, Fox. P. 851. Lo, the Scriptures with Papists breedeth uncertainty of matters.  
An. 1553 the King's Lieutenant at Lions uttered these horrible blasphemies unto Lodovicus Marsacus; martyr: of the 4 Evangelists, but two were pure, Matthew and john; the other two Mark & Luke were but gathered out of the other. The Epistles of S. Paul, further saith he, but that the Doctors of the Church had authorized them, he would otherwise esteem 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 credit than Aesop's fables, without the approbation of the Church: Which his saying is defended by Hosius, lib. 3. de authoritat. scripture. to be godly spoken.  
The said Lieutenant, to a maiden speaking somewhat of the law, uttered these blasphemous words: Cursed be the God of that law, ibid. Fox. pag. 
Blasph.  908. What more vile blasphemy could any of the devilish sect of the Manichees have spewed out?  
The Bishop of Cavaillon in France, examining certain Christians of Merindoll, was angry with them, when they made mention of some demonstration 
Blasph.  to be made out of the word of God: and in a fury cursed, and gave him to the devil that first invented that mean, Fox. pag. 949. And yet Christ for the trial of truth, biddeth us search the scriptures, joh. 5. No mar vei then, if these fellows curse men, seeing they spare not Christ himself.  
A certain blind Popish Doctor reasoning with master tindal, boldly said, We were better to be without God's law, than the Popes, pag. 1076. 
Blasph.   
Lodovicus the protonotary, stepped up in the Council of Basill, and said, There was no argument to be gathered of the Acts of the Apostles, whose 
Blasph.  examples were more to be marveled at, than followed, Fox. pag. 678. Lo here a great blasphemy, Scripture is not to be followed.  
Andradius thus unreverently writeth of the Scriptures, to say no more: Neque in ipsis libris, quib sacra mysteria conscripta sunt, quippiam inest divinitatis, quae nos ad credendum, quae illis continentur, aliqua religione constringat: In those books wherein the holy mysteries are written, there is not one jot of divinity, which by any force of religion can tie or bind us to believe what is there contained: in 3. lib. defence. council. Tridentin: A most impious and ungodly speech: for where is there else any true divinity to be found, but in those holy writings?  
Cardinal Cusanus, scripturae, saith he, adaptatae sunt ad tempus, & vary intelliguntur, ita ut uno tempore secundum currentem universalem ritum, exponantur: mutato ritu, iterum sententia mutetur: The scriptures are applied to the time, and may have sundry understandings: so that at one time they may be expounded one way, according to the universal currant order of the (Church) and the same rite or order being broken, they may have another meaning, Cusan. ad Bohem. epist. 2. What heretic could have said more than this, that the scriptures are mutable and changeable?  
Our Rhemistes also show great boldness, in giving their rash censures of the holy writers: for these are their words: if the Evangelists and other writers of holy Scripture, had not used all human diligence to search out the truth of matters, the Holy Ghost would not have assisted them, Act. 15. Sect. 10. And yet it is certain, that S. Paul had the Gospel by revelation, without the help at all of human diligence, for he communicated not with flesh and blood, Galath. 1. v. 16.  
Again, they say, that S. Paul for fear of missing the line of truth, notwithstanding he had the Holy Ghost, went to confer with Peter & the rest, Rom. 12. Sect. 1. What is blasphemy, if this be not, to say, that the Apostle, who was persuaded he had the Spirit of God, 1. Corinth. 7. 40. was afeard to miss the line of truth? how can this be, unless it be imagined, that the Holy ghost was not sufficient to keep him in the right line of truth? In deed he went up to confer with the Apostles, not to receive any further direction from them, for they did communicate nothing with him, Galath. 2. 6. but that they might give testimony of their consent in doctrine with him, to stop the slanderous mouths of false brethren, who reported the contrary.  
And now, to fill up the measure of their blasphemies, let us hear, what is credibly reported to have been uttered by no small person, but even one of their late Popes, in the heating of his Cardinals: O quantum nobis profuit fabula ista de Christo, O what advantage (saith he) hath this fable of Christ brought us? ex juello. defence. 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 human ordinances equal unto them in authority, some preferring them before scripture: others calling them heretical books, uncertain, mutable, mute & dumb judges, & not to be followed in all things, with such like blasphemies: and these matters, not to be affirmed only by some of the lay-sort, but by their divines, yea doctors, yea Bishops, yea, & Cardinals too, and not by one or two singular men, but by a whole college, as the Rhemistes, yea, by the Pope himself, as we have seen, whom they prefer even before Counsels, & in whose breast, they say, all knowledge is locked up. Now in the next place we will collect such 
Blaspheme. concerning the Pope.  blasphemies as are common amongst them, concerning the said ghostly father of theirs the Pope of Rome.  
The Pope under Christ & in steed of Christ is the head of the Church, & a man may term him the vicegerent Bridegroom, Hard. pag. 99 If the pope then be the head, then is the Church his body: and so in deed Pope Athanasius calleth populos mundi, parts corporis sui, The people of the world the parts or members of his body, jewel. pag. 657. But Paul maketh the Church the body only of Christ, Ephes. 4. 12. And as the Church Catholic cannot be the body of any other but Christ, so no man can be the head thereof but Christ.  
Another saith, Christus & Papa faciunt▪ unum consistorium, & excepto peccato, potest papa quasi omnia facere, quaepotest Deus: Christ & the pope make but one Court or Consistory, and sin only excepted, the Pope in a manner can do all things that God can do, Pan ormitan. de election. Cap. Licet. Abb.  
The Pope hath the heavenly disposition of things, and therefore may alter and change the natures of things by applying the substance of one thing to another, cap. Quando de transl. Episc. tit. 7.  
Again, Papa, nec deus est, nec homo: The Pope is neither God nor man. And in another Gloze, he is called, dominus deus noster Papa, Our lord god the Pope, Christoph. Marcell. said in the Council of Laterane, Tu es alter deus interris, Thou art another God upon earth. And in the late Tridentine chapter, they call the Pope terrenum deum, an earthly God, ex citation. jewel. pag. 593.  
In the late Council of Laterane, one Simon Begnius B. of Modrusia, thus said to Pope Leo, Ecce venit Leo de tribu juda, Radix David: te Leo beatissime salvatorem expectavimus, Behold the Lion is come of the tribe of juda, the root of David, O most blessed Leo, we have looked for thee to be our saviour, Concil. Lateran. sess. 6. pag. 601.  
In the late Chapter of Trent. Cornelius the B▪ of Bitonto said thus, Papa lux venit in mundum, & dilexerunt homines tenebras magis, quàm lucem: the Pope being the light is come into the world, and men loved darkness more than light.  
The Pope suffered the Ambassadors of Sicilia to lie prostrate on the ground, and thus to cry out unto him, Qui tollis peccata mundi, miserere nostri, Thou that takest away the sins of the world, have mercy upon us, Paul. Aemilius, li. 7. ex juello. What horrible and unsufferable blasphemies are these, to attribute to the Pope, that which is proper only to Christ? And how intolerable is the pride of this man of sin, to suffer such things by his flatterers and clawbacks, ever to be given unto him?  
That the Pope is the heart of the Church in quickening the same spiritually, that he is the wellspring, from the which floweth all virtue and goodness, ex epistol. johan. Huss. Fox. pag. 628.  
That he is able to make new articles, and abolish the old, Friars of Antwerp. ex Fox. pag. 929. col. 1.  
The canonists say, Papa potest dispensare contra ius divinum, The Pope may dispense against the law of God, 16. q. 1. Quicunque, in glossa.  
Papa potest dispensare contra ius naturae, The Pope may dispense against the law of nature, 15. q. 6. authoritate in gloss.  
Papa potest dispensare contra Apostolum, distinct. 32. lector. The Pope may dispense against the Apostle.  
Papa potest dispensare contranowm Testamentum, the pope may dispense against the new Testament. Papa potect dispensare de omnib praeceptis veteris & novi Testamenti: the pope may dispense with all the precepts both of the old & new Testament, ut citatur à jewel. pag. 59 defence. apolog.  
That power which Christ had only in habitu, when he was here upon earth, the Pope hath now, actu, that is, the universal jurisdiction both of spiritual and temporal things: ex citation. Fox. pag. 791.  
Maior honos debetur Papae, quàm angelis, Greater honour is due to the Pope than to Angels, Antoninus.  
If Prelates be called and counted of Constantinus for gods, I then being above all prelate's, seem by this reason to be above all gods, wherefore no marvel, if it be in my power to change time and times, to alter & abrogate laws, to dispense with all things, yea with the precepts of Christ, Decretal. de transl. episcop. cap. Quanto.  
Lastly, if the Pope do lead innumerable souls by flocks into hell, yet no man must presume to rebuke his faults in this world, dist. 40. ca si Papa.  
Thus have we the opinion of the popish Canonists of their high Bishop. He is the light of the world, the Lion of the tribe of juda, a God upon earth, higher than the Angels, able to dispense with the law of nature, and the law of God: yea, in earth above all gods. What horrible and filthy blasphemies are these? Never did Antiochus, Nero, or Caligula, or who else commanded themselves to be worshipped for gods upon earth, ever arrogate so much unto themselves. What need we now look further for Antichrist? He doth evidently reveal himself: for here we have the adversary, that exalteth himself against all that is called God, and that sitteth in the temple of God, showing himself that he is God, as S. Paul prophesieth of him, 2. Thessal. 2. 4. Let us see further, what other blasphemies we can find amongst them?  
That the virgin Marie was conceived without original sin, contrary to S. Paul, who saith, that God hath concluded all under sin, Rom. 11 32. Rom. 3. 23. all have sinned: that she hath no need of remission of sins: that she was not justified by Christ, being just from her beginning: neither that she gave God thanks for expiation of her sins, or prayed at any time for remission of her sins: Franciscan friars, Fox. P. 801. These grievous blasphemies are confuted by the virgin Maries own mouth: My soul rejoiceth in God my Saviour: Christ therefore was her saviour: who was so called in no other sense, but because he should save his people from their sins, Math. 1.  
Cardinal Caietanus disputing against Luther, affirmed that saith was not necessary to him that receiveth the Sacrament. Fox. P. 845. A blasphemous untruth, contrary to scripture: For without faith it is impossible to please God. Hebr. 11. 6. Without the which no service of ours can be accepted before him.  
That we need not now to go to jesus Christ, to have him an intercessor, but to God alone, setting jesus Christ apart, and so ought we verily to believe, affirmed by D. Benet master of the Sorbonistes, disputing with Francis Rebezies' Martyr, ex Crispin. lib. 6. Fox 921.  
In the town of Perth in Scotland, Friar Spense in his sermon affirmed, that prayer made to saints was so necessary, that without it, there could be no hope of salvation to man, ex regist. Scotiae. Fox pag. 1267. Thus Christ, we see, is displaced, and thrust out of doors, as whose mediation is not necessary, and the idolatrous invocation of Saints brought in instead thereof.  
That there are some men in this life so just, that they need no repentance, affirmed by the Rhemistes, Luk. 15. sect. 1. for so they expound that place, ver. 7. of men that continue just and godly, and are not penitent for their sins.  
An other calleth marriage a profanation of holy orders. Greg. Martin. discover. cap 15. sect. 11. Contrary to the Apostle, who saith, that marriage is honourable amongst all men, Heb. 13.  
Our hearts and inward repentance are open to the Angels and other celestial spirits in heaven, Rhemist. Luk. 15. sect. 2. And thus they blasphemously rob God of his honour, in attributing that to creatures, which is peculiar to his Majesty: namely to be a searcher and knower of our hearts, 1. King. 8. 39  
That we may believe in Saints, and that it is true of them, as saint Paul saith, How can they call on him, on whom they have not believed? Rom. 10. 14. So we cannot pray to any Saint in heaven, unless we believe, and trust that they can help us, Rhemist. Rom. 10. sect. 4. A blasphemy contrary to Scripture, which saith: ye believe in God, believe also in me, john 14. 1. God only and his Christ is to be believed upon.  
That we need not marvel, if the image of our Lady and the like do stranger and greater miracles, than those which Christ himself did, Rhemist. john 14. sect. 3. A monstrous blasphemy, that images work stranger miracles than Christ himself.  
Catharinus a great papist saith, that the commandment in the lawagainst Images, was but temporal, and to continue but till the establishing of the New testament, ex Bellarm. de imaginib. sanctor. lib. 2. cap. 7.  
That there is a religious worship properly due unto Images, yea as they are considered in themselves, Et non solum ut vicem gerunt exemplaris, And not only, as they represent an other thing. Bellarm. de imaginib. sanctor. lib. 2. cap. 21. Lo then by these popish doctrine, Images are to be worshipped with divine and religious worship, which the Angels themselves refuse, and is only due unto God. Revelat. 22. 9  
That every popish priest is after the order of Melchisedech, and that the proper act of Christ's priesthood, consisteth in the perpetual offering of his body and blood in the Church: Rhemist. Heb. 7. sect. 8. That the sacrifice of Christ upon the cross was not after the order of Melchisedech, but after the order of Aaron: Heskius lib. 1. cap. 13. What intolerable blasphemy is this, to affirm that every vile massing priest is after the order of Melchisedech, and to deny that Christ upon the cross, was in that act a priest of Melchisedechs' order? And thus shall every one of their shavelings be more properly a priest, then Christ.  
In the idolatrous service of their Mass, they utter blasphemies in heaps: We beseech thee (saith the priest) receive this oblation, and yet they affirm, that it is the very body and blood of Christ: here then the priest is made a mediator for Christ. And again, Command thou these to be brought by the hands of the holy Angel into heaven. But if it be the body of Christ, what need it be carried by an Angel? Let the Priest bow himself to the host, saying, I worship thee, I glorify thee. Lo here they worship a piece of bread: In canon. Missae. And to conclude, they doubt not to say, that sacerdos est creator creatoris sui: That the priest doth make his maker, jewelrespons. ad articul. p. 615.  
It is not a sufficient satisfaction to believe that Christ hath abundantly satisfied for us, but God also must be satisfied for our sins by the punishment of ourselves. Concil. Tridentin. sess. 14. can. 13. A blasphemous assertion, that Christ's satisfaction is not sufficient for us.  
Men can not be saved, though they be predestinate, unless they keep Gods commandements, Rhemist. Act. 27. sect. 3. By this speech, they seem to insinuate, that a man predestinate of God, may miss of salvation: which is a blasphemous thought, for God's eternal decree changeth not.  
The Rhemistes allege this saying of Hierome, They follow the lamb, whither soever he goeth, if the lamb be in every place, than they that be with the lamb, must be every where, you see, say they, how that blessed father refuted the calvinists before they were borne: Rhemist. Apocalyps. 6. sect. 1. Are not now the papists I pray you become vibiquitaries themselves? nay worse than ubiquitaries, inclining to the opinion of the omnipresence, not only of the humanity of Christ, but even of the saints: which is a great blasphemy.  
That confidence and assurance, that faithful men have of their salvation, they call a faithless persuasion, a most damnable, false illusion and presumption Rhemist. Rom. 8. sect. 9 A fond special faith and fiction. Rom. 4. sect. 9 yea they most wickedly say, that it is not fides Apostolorum, but fides demoniorum, not the faith of the Apostles, but the faith of Devils. 1. Corinth. 9 9 yet this assurance and persuasion of salvation is grounded upon the Scriptures: as where Saint Paul saith, I am persuaded, or I am sure, that neither death nor life, etc. shall be able to remove us from the love of God, Rom. 8. ver. 38. 39 And S. Peter, That we should make our election and calling sure. 2. Pet. 1. 10.  
A dead faith is a true faith, and the same which is called the catholic faith, and in substance all one with that faith that justifieth, Rhemist. james. 2. sect. 11. So by this reason, the faith of devils and justifying faith shall be all one in substance, for that dead faith, as the apostle showeth, the devils themselves may have, for they believe and tremble. james. 2. 19  
The certainty of remission of sins with a sure confidence and trust in Christ, may be found even amongst schismatics, heretics and wicked men. Coun. Trident. sess. 6. cap. 9 It appeareth by this, that they understand not, what this sure trust and confidence meaneth, when so unadvisedly and grossly they affirm it to be found amongst wicked men. None can be affured of remission of fins, but there followeth peace of conscience with God: And this peace none can have but they which are justified by faith, Rom. 5. 1. and none are so justified but the righteous and faithful.  
That the decree & sentence which was pronounced by the high priests & scribes against Christ, was just and right. Hosius count Brentium. lib. 2. And that it might & was truly pronouncod by Caiphas, that Christ was worthy of death: And thus wickedly they take part with Annas and Caiphas against Christ. Some other papists say, that they erred not in the sentence given against Christ: for he was in deed guilty of death, having taken our sins upon him, but the error was in the manner of their proceeding, which was done tumultuonsly and by suborning of false witnesses: And this (saith Bellarmin their great doctor) is Probabilis sententia, a very probable opinion, de concilior. authoritat. lib. 2. pag. 8. Yea they speak yet more plainly: judaei mortaliter peccassent, nisi Christum crucifixissent: the jews had sinned mortally, if they had not crucified Christ. distinct. 13. Iten, in margin.  
An other saith: Petrus non fidem Christi, sed Christum salva fide negavit: Peter denied not the faith of Christ, but his faith saved, he denied but only Christ. Copus. dialog. 1. pag. 51. Is not here good popish divinity, that Christ may be denied, without denial of the faith?  
The Rhemistes affirm, that Christ did penance by fasting, solitariness, and conversing with beasts. Mark. ● sect. 6. This is great blasphemy, for Christ was free from sin, & therefore needed no repentance.  
That Lazarus and Abraham were both in hell, and not in the kingdom of heaven before Christ. Rhemist. Luk. 16. sect. 1. A blasphemy contrary to scripture, which saith, that the rich man only was in hell. ver. 23. and not that Lazarus was in hell. 
6●   
They deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, God of himself. Rhemist. john. 10. sect. 3. Whereas the scripture speaketh plainly, that, as the father hath life in himself, so likewise hath he given to the son, to have life in himself. john. 5. 26. what is it to have life in himself, but to be God in himself?  
The sufferings & passions of the Saints, dedicated and sanctified in the blood of Christ, have a forcible satisfaction for the Church & the particular members thereof: and are the accomplishment of the wants of Christ's passions. Rhemist. Coloss. 1. sect. 4. An horrible blasphemy against the merit & satisfaction of Christ's death, as though it were not sufficient in itself to satisfy for all his members, but his wants must be supplied by the satisfaction of others, contrary to the scripture, which saith: that Christ by himself hath purged our sins. Heb. 1. 3. therefore not by any other, but sufficiently in his own person.  
Bellarmine saith, Non dubitantur multi esse fideles, qui nondum justificati nec redempti sunt: It is not to be doubted, but that there are many faithful men, which are not yet justified or redeemed: the Miss. lib. 2. cap. 22. resp. ad 4. object. yea he saith most blasphemously: Hominem cum vera fide damnari: That a man having a true faith, may for all that be condemned: De baptism. lib. 1. cap. 14. Great blasphemies contrary to scripture, being justified by faith (saith S. Paul) we are at peace with God. Rom. 5. 1. And we are saved by faith. Ephes. 2. 10. If then faith bringeth peace of conscience and salvation, how then is it possible that with this faith men notwithstanding should be condemned?  
That we are not formaliter, that is formally justified by the righteousness of Christ. Bellarm. lib. 1. de baptis. cap. 21. resp. ad argum. 4. yet S. Paul saith, that Christ is our wisdom & righteousness. 1. Cor. 1. 30. his righteousness, is our righteousness, what is this else but the very form, substance and matter of our righteousness?  
And again saith he, sacrificium crucis non efficienter justificat: Christ's sacrifice upon the cross, doth not justify as an efficient cause. de Miss. lib. 2. cap. 4. Thus Christ's death is neither formal nor efficient cause of our justification with papists. I pray you then what is it? But the Apostle, I am sure saith otherwise: That Christ hath reconciled us in the body of his flesh: Col. 1. 21. 22. he than that reconcileth, ransometh or redeemeth us, what is he else but an agent efficient, & working cause of our redemption & reconciliation?  
Bellarmine also saith: Accedente dei gratia vere possumus aliquo modo ex proprijs, & ad aequalitatem, ac per hoc just & ex condigno satisfacere: By the grace of God, we may make satisfaction truly in some sort, of our own, and to a full equality, yea justly and condignly, de penitent. lib. 4. cap. 7. A most horrible blasphemy, that man may satisfy God by his own proper works, fully, according to the exact rule of justice, job saith contrary, That man can not answer God one thing of a thousand. job 9 3. Neither is this blasphemy much qualified, by saying, that we may satisfy by grace: For these two, God's grace, and our satisfactory works cannot stand together, as S. Paul showeth: If it be of grace, it is no more of works, for then grace were no more grace: but if it be of works, it is no more of grace, for then work were no more work. Rom. 11. 6. Our salvation then can not be of grace and works together, for the one excludeth the other. And I pray you to what purpose died Christ, if men receive grace so fully to satiefie for themselves? If righteousness be by the law (saith the Apostle) Christ died without cause, Galath. 2. 21. And even this righteousness of the Law was also of the grace & gift of God, for the Law is holy, just and good, Rom. 7. 12. And every good gift is of God, jam. 1. 17. Wherefore to say, that a man by working well even of the grace and the gift of God, is justified, is to make the death of Christ needless and in vain. What greater blasphemy then, can be uttered by any heretics in the world, than this?  
Now in the last place cometh in wicked blasphemous friar Tecell, the Pope's pardoner: who made his proclamations openly in the Churches to the people in this sort, Although a man had lain with our Lady the mother of Christ, and had begotten her with child, yet were he able by the Pope's power to pardon the fault. Sleidan. lib. 13.  
Unto these blasphemies afore rehearsed, we may adjoin such like popish stuff, out of their Lady Psalter, which was compiled by no small person among them, but even by that Seraphical doctor of theirs Bonaventure a Cardinal of Rome, who lived Ann. 1170. and was Canonised for a Saint, by Pope Sixtus, the 4. ann. 1482. In this blasphemous Psalter, such psalms as the prophet David indited to the honour of God, are applied by the foresaid Doctor to the praise of his Lady. And therefore he in diverse psalms in steed of the name of the Lord, hath put in the name of our Lady. Some few examples it shall not be amiss to see.  
Psal. 4. Benedicta sis domina in aeternum, & maiestas tua in seculum, glorificate eam omnes gentes: Blessed be thou o Lady for ever, and thy majesty for ever and ever, glorify her all nations of the earth.  
7 Domina mea in te speravi, de inimicis meis libera medomina: O my Lady in thee do I put my trust, deliver me from mine enemies o Lady.  
11 Misericordia illius nostrorum aufer at multitudinem peccatorum: Her mercy take from us, the multitude of our sins.  
13 Vsquequo domina obliuis●eris me, & non liberas me in die tribulationis? How long dost thou forget meo Lady, & dost not deliver me in the day of trouble?  
25 Ad te domina leuau● animam, non praevaleant adversum me laquei mortis, ductrix mea esto ad patriam: To thee o Lady, do I life up my soul, let not the snares of death prevail against me, be thou my guide unto my heavenly country.  
26 judica me domina: judge me o Lady.  
31 In te domina sperdui, non confundar in aeternum: in manus tuas domina commendo spiritum meum. In thee o Lady do I put my trust, let me not be confounded for ever: into thy hands (o Lady) I commend my spirit.  
91 Qui habitat in ad●utorio matris dei, in protectione ipsius commorabitur: Who so dwelleth in the help of the mother of God, shall dwell in the shadow of her protection.  
110 Dominus dixit dominae nostrae, Sede matter mea a dextris meis: The Lord said to our Lady, Sat here my mother on my right hand.  
119 Miserationib. tuis plena est terra: The whole earth is full of thy mercies.  
127 Nisi domina aedific●uerit domum cordis nostri, non permanebit aedificium eius: Except our Lady shall build the house of our heart, the building thereof shall not continue.  
Exulta totum genus humanum, quia talem dedit mediatricem Dominus Deus tuus: Rejoice, o all mankind, because the Lord thy God hath given unto thee such a mediatrix.  
Obenedicta, in manib. tuis reposita est nostra salus: O thou blessed, in thy hands is laid up our salvation.  
In nomine tuo omne genu flectatur coelestium, etc. In thy name let every knee bend, in heaven, in earth, and hell.  
Quemadmodum infans sine nutrice non potest vivere, ita nec sine domina nostra possess habere salutem: Like as the infant can not live without a nurse, so neither canst thou have salvation without our Lady.  
Many such like blasphemies are contained in that Idolatrous and blasphemous psalter: for what greater blasphemy can there be, then to ascribe unto a creature the titles, and honour due & proper unto God only? As that she is our mediatrix, taketh away our sins, edifieth our hearts, filleth all the earth with her mercies, sitteth at the right hand of God, that we are to trust in her, that she is to be glorified, and all things to bow the knee unto her: How far are they now from making a God of their Lady? And thus they do most presumptuously rob God of his honour, who will not give his glory to another.  
Great store of such like blasphemies are every where to be found in popish treatises: my purpose is not to bring them all into the reader's view, it were too long a piece of work, and I think, needless: neither do I in this book promise or profess so much: but my intendment is only in every place to give the Christian Reader a taste, of the bitter and sour fruits of popery. By this black, beadrol of blasphemies here rehearsed, it is no hard matter to guess, of what spirit they are, from whom they proceed, and what manner of religion that is, which is fraught with such stuff. No man (saith S. Paul) speaking by the spirit of God calleth jesus execrable. 1. Corinth. 12. 3. If they therefore had the spirit of God, as they boast, they would not in such sort as they do, with such vile terms deprave the holy scriptures: nor so extenuate the precious death of Christ, adding other helps, and supplies thereunto, nor so defile that only propitiatory sacrifice, which was once offered upon the cross, by foisting an other in the place thereof, namely that abominable Idol of the mass, which they most blasphemously affirm to be the proper act of Christ's priesthood, yea more proper, than the offering up of himself upon the cross. Do not these grievous blasphemies now, which they utter, rebound upon Christ, and tend to his dishonour? What then is this else, but to call jesus execrable? Go to then ye papists: I will say unto you, as Augustine sometime requited julian the pelagian heretic: Nunc ergo, ne tui stomac hi follis indigesta maledictorum cruditate rumpatur, in hunc evome, si audes, calunniosas tuas vanitates, cont. julian. lib. 2. Now therefore, lest this filthy windbagge of thy stomach should burst with the raw & undigested humour of such wicked speech, empty now thy stomach, & vomit thy deceitful and perverse vanities upon him if thou dare. Ifye will not cease thus to cast up & bewray your blasphemous thoughts, know ye, that ye blaspheme not man, but ye have opened your mouth against jesus himself. And let this suffice for this part.  

Popish assertions flat contrary to scripture.  
THe Rhemistes reprove Caluine, for affirming, Christian men's children to be holy from their mother's womb. Annot. Rom. 5. sect. 8. Whereas notwithstanding the Apostle himself calleth them holy. 1. Corinth. 7. verse. 14. Not, that they are not guilty of original sin, but because they are comprised in God's covenant, and have right to be baptised.  
Nothing done by concupiscence without the consent of will, can make a man guilty before God, neither can the motions of the flesh in a just man any whit defile the operations of the spirit, but make them often more meritorious, Rhemist, Rom. 7. sect. 9 flat opposite to S. Paul. I do not the good thing, which I would, but the evil, which I would not, that do I, Rom. 7. verse. 9 And in the 17. verse. Now then, it is no more I that do it, but sin that dwelleth in me. Here S. Paul calleth the motions or desire of the flesh, yea without consent of his will, evil, and giveth it the name of sin. How then doth not that, which is evil and sinful, make us guilty before God, and defile the operations of the spirit?  
Christians in their lives must seek the straight way, but in religion the ancient common way, Rhemist. Luk. 13. 3. A corrupt gloss contrary to scripture, for it is the straight way that leadeth to life, whether in life or religion: the broad common way leadeth to destruction. Math. 7. 13.  
That john's baptism had not any spiritual grace, Rhemist. john. 3. sect. 2. But the scripture testifieth that it had remission of sins joined unto it. Mat. 3. 4. which is a spiritual grace.  
That S. Paul was to be consecrated, ordered, and admitted by men. Rhemist. Act. 13. sect. 4. S. Fall witnesseth of himself the contrary, Paul an Apostle, not of men, neither by men, but (immediately) by jesus Christ Galath. 1. 1. and verse 16. he saith, he did not immediately (being now called and appointed of Christ) communicate with flesh and blood.  
Faith, which justifieth, is not the efficient, or instrumental cause of salvation. Rhemist. Galath. 6. sect. 4. But the contrary is proved out of scripture, 2. Corinth. 5. 7. We walk by faith, and not by sight. As the eye than is the instrument, whereby we behold things present, so is faith the organon or instrument of the soul, whereby we apprehend things absent and invisible. That also is an evident place to this purpose Ephes. 2. 10. By grace are ye saved, through faith, and that not of yourselves, for it is the gift of God: and not of works. What else can be the meaning of this place, but that we are saved by grace, apprehended by faith? So that grace is the efficient cause, faith the instrumental: And lest that any man should say, that faith saveth us, as other virtues wrought in us by grace, not by an apprehension of grace, but as a meritorious cause, as the Rhemistes affirm: the Apostle addeth, that faith is the gift of God, and therefore meriteth not: and he excludeth works, even works of grace, ordained for us to walk in, from being any cause of justification before God. And so faith also is excluded as it is an act or work of the understanding only, and hath place only in the matter of salvation in respect of the apprehensive faculty and power thereof.  
Whereas the Apostle saith, the gift of God is eternal life, Rom. 6. 23. The Rhemists take upon them to correct the Apostles words saying, thus: The sequel of speech required, that as he said, Death or damnation is the stipend of sin, so life everlasting is the stipend of justice, and so it is. Rhemist. Rom. 6. sect. 8. What can be more contrary to the Apostle than this? Life everlasting, saith he, is the gift of God: Nay, say they, it is as properly the stipend of righteousness, as damnation is the stipend of sin: but the Apostles declination from that sequel showeth the contrary.  
Christ's pains were of no account of their own nature compared with his glory. Rhemist. Rom. 8. sect. 5. A monstruous blasphemy, and contrary to scripture, for if there were no comparison between Christ's sufferings and the glory, which he hath purchased for us by them, than his sufferings were no satisfaction to God's justice: Wherefore his passion being the passion of the son of God, was both a full satisfaction and a worthy desert of that glory, which he hath obtained for us: Thou art worthy to take the book and to open the seals thereof, because thou was killed, Revelat. 5. sect. 9 Christ therefore in respect of his passion did fully deserve all that glory, which he hath obtained for us: but there is no desert, where there is not a proportion between the labour and the reward: yet we affirm not, that Christ merited for himself, for his own glorification was due unto him, before the world was. john 17. 5.  
That our afflictions are meritorious of heaven, Rom. 8. 18. Saint Paul saith clean contrary, that the afflictions of this time, are not worthy of the glory which shall be revealed, ibid.  
They deny, that the jews did receive the truth or substance of Christ in their sacraments, as we do in ours, or that they and we do eat and drink of the self-same meat and drink, Rhemist. 1. Corinth. 10. sect. 2. and yet the Apostle saith plainly, That they did all eat the same spiritual meat, and all drink the same spiritual drink, for they drank of the spiritual rock which followed them, & the rock was Christ. ibid. Doth not the Apostle now say here, that they did drink the same spiritual drink with us? for Christ was their spiritual drink, and so is he ours.  
That where the Apostle saith: This is not to eat the Lords supper. 1. Corinth. 11. 20. He meaneth not the Sacrament, which Christ instituted at supper, but the feasts of love which were used in the primitive Church: Rhemist. ibid.  
And yet it is most manifest by the circumstance of the place, that S. Paul reproveth them for the abuses in the Lord's supper, and therefore putteth them in mind of the institution of Christ, verse 23. which had been a matter impertinent, if he in so saying (the Lord's supper) had not meant the Sacrament.  
That the force and efficacy of common prayer dependeth not upon the people's understanding, hearing or knowledge: and that the infant, idiot, and unlearned man taketh no less fruit of divine office, than any other, Rhemist. 14. sect. 10. And therefore it is not repugnant to saint Paul to pray in the latin (that is an unknown) tongue, ibid. sect. 15. Yet in truth, S. Paul flatly condemneth the using of an unknown tongue, in public prayers, and thanksgiving: He, that occupieth the room of the unlearned, can not say Amen, at thy giving of thanks, seeing he knoweth not what thou sayest, for thou verily givest thanks well, but the other is not edified: And it followeth verse 19 I had rather in the Church speak five words with mine understanding, that I might instruct others, than ten thousand words in a strange tongue. What could have been spoken more plainly against the use of an unknown and unedifying tongue in the Church?  
That man hath a proper freedom and motion in his thoughts, & doings, and all is not to be referred unto God▪ 1. Corinth. 3. sect. 2▪ Rhemist. that man was never without free will, but it is made only more free by grace, Rhemist. john 8. sect. 2. That the Gentiles do believe by their free will, Act. 13. 2. All this is flat opposite to scripture, Which saith, we are not able to think a good thought of ourselves, 2. Corinth. 3. 5. And that God worketh in us both the will and the deed: Philipp. 2. 13.  
That we are not formally made just by the righteousness of Christ imputed unto us, but by a justice inherent and resiant in us. Concil. Trident. sess. 6. can. 10. Rhemist. Rom. 2. sect. 4. yea they condemn it as heretical to say, that a man hath no justice of his own (to be justified by) but the justice only of Christ, Rhemist. Philip. 3. sect. 3. And yet S. Paul saith thus in plain terms, That I might be found in him, not having mine own righteousness, which is of the law, but that, which is through the faith of Christ, even the righteousness, which is of God through faith. Philip. 2. 9 Here the Apostle refuseth his own inherent righteousness, and cleaveth only to the imputative justice of Christ, to be justified by: though we deny not an inherent righteousness in the faithful, but imperfect, not a means of their justification before God, but the fruits thereof: and is no other, but that which we call Sanctification.  
They do set up Idols or images to be adored, and attribute unto them religious worship, contrary to the scripture: Children keep yourselves from Idols, 1. john. 5. 4. They do usually answer, that the Apostle speaketh of heathenish Idols, not of theirs, which are Images, not Idols. Answ. The scripture indifferently useth both the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simulachrum, an Idol, & the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago, an image, Rom. 1. 23. So that both Idols and Images, are by the Scripture condemned.  
The Apostle saith, that Christ hath appeared but once to put away sin by the sacrifice of himself. Hebr 9 26. and that he hath but offered one sacrifice for sins, 10. 12. Yet they doubt not to say, that Christ is daily offered in sacrifice, in their Mass: contrary to the scripture, which saith, He need not to offer himself often. Heb. 9 25.  
That all sins whatsoever may be remitted by penance, even apostasy, and wilful forsaking of the truth, Rhemist. Heb. 10. sect. 11. And yet our Saviour Christ saith, that blasphemy against the holy Ghost shall 
Mat. 12 32  never be forgiven.  
S. john saith, hereby shall ye know the spirit of God: every spirit, that confesseth, that jesus Christ is come in the flesh, is of God: 1. john 4. 2. Here the Apostle giveth a general note for all times, to discern false doctrine by: But the Rhemistes contrariwise affirm: That this mark will not serve for all times, nor in case of other false doctrines, but that it was then a necessary note, Rhemist. in hunc locum.  
That it is possible to keep the law and commandements of God in this life, Rhemist. Rom. 8 sect. 4. But our Saviour teacheth us to say, we are unprofitable servants, when we have done all that is commanded us. Luke, 17. 10.  
They minister the Sacrament only in one kind to the people, wherein their practice impugneth the institution of Christ, who gave both bread and wine at his last supper: And saint Paul also rehearsing the institution, saith, 1. Corinth. 11. 25. After the same manner also he took the cup: Where it is to be noted, that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people, prescribing an uniform order for them all in receiving the Lords supper.  
That there remaineth in the children of God an awe and fear of God, and his judgements, with mistrust and fear of hell and damnation, Rhemist. 1. john 4. sect. 6. But the Apostle saith, There is no fear in love, but perfect love thrusteth out fear, and maketh us to have confidence in the day of judgement. 1. john 4. ver. 17. 18. Where love is then, there remaineth no hellish fear: where confidence is, there can be no mistrust, but such a fear as is joined with love and hope.  
That it is not unlawful by Moses law, for the uncle or Aunts husband to marry his niece. Bellarm. de matrim. cap. 27. Yet it is by name prohibited that the Nephew should marry his Aunt, the sister of his father or of his mother, Leuit. 18. 12. 13. The like reason is of both.  
The Scripture saith, that Christ is the rock, 1. Corinth. 10. 4. and that there can be no other foundation of the Church but jesus Christ, 1. Corinth. 3. 11. yet they say, that Peter is the rock, and that Christ founded and built his Church upon Peter, Rhemist. Math. 16. sect. 8.  
The scripture saith, that of the day and hour of Christ's coming to judgement, no man knoweth, neither the Angels of heaven, nor the Son of man, as he is man, Mark. 13. 32. But the papists are bold to assign the very day of his coming, just 45. days after the death of their Antichrist, who shall reign, as they imagine, 3 years and a half before the coming of Christ, Bellarm. de Rom. pontific. lib. 3. cap. 9 And thus blasphemously they take upon them to know more than either the Angels know, or Christ himself as he is man.  
The scripture saith, when we have done all that is commanded us, we have done but that which was our duty to do. Luke 17. 10. Yet Bellarmine clean contrary, and that most blasphemously affirmeth: Possumus facere plusquam debemus, si consideremus legem nobis a deo impositam, & proinde possumus facere plus, quàm revera facere teneamur, lib. 2. de Monachis cap. 13. We may, or are able to do more than we ought, if we consider the law imposed upon us from God, and therefore we may do more than indeed we are bound to do: A great blasphemy joined with a notorious untruth.  
They deny that the sacraments are seals of the promises of God, Bellarm. de sacram. lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision, which was a sacrament of the law, the seal of the righteousness of faith: Rom. 4. 11.  
Whereas Christ in the institution of the sacrament, said, after the giving of the bread, only, Take ye, eat ye, but after he had given the cup, he said, Drink ye all of this, Math. 26. 26. 27: They nothing doubt to affirm, but that Christ said as well, after the delivering of the bread, Eat ye all of this: which they have (say they) by Apostolic tradition: as he said, after the cup delivered, Drink ye all of this. And contrariwise they also affirm, that Christ said only once, Hoc facite, do this, and that was after he had given the bread: whereas S. Paul notwithstanding rehearsing the institution of Christ, doth twice repeat these words, Hoc facite, both after the bread, and after the cup, as having been twice used of Christ in the institution. 1. Corinth. 1●. 24. 25. Bellarm. de sacram. Eucharist. lib. 4. cap. 25. And thus they will make Christ to speak that, which the scripture saith not he spoke, only following blind tradition: & they will deny Christ to have uttered that which the Apostle notwithstanding witnesseth, was spoken by him.  
That all Christians are not priests alike before God, but some more properly priests than other: Rhemist. Apocal. 1. sect. 5. Whereas the scripture speaketh indifferently of all the faithful: He hath made us Kings and priests to God his Father, Apocal. 1. 6. For although there be a difference of orders amongst men, some are teachers, some to be taught, some pastors, some sheep: yet this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificers or priests, is indifferently given to all Christians, & in this sense, none before God are more properly priests, than others, but all alike, & Christ jesus an high priest for us all.  
In the Idolatrous sacrifice of the Mass, they affirm and practise many things contrary to scripture, 1. The scripture maketh this notable difference between the priests of the law, and of the gospel, that among them there were many, because they were forbidden by death to endure: but Christ because he dieth not, but liveth ever, hath an unchangeable priesthood: Heb. 7. 23. 24. Yet the papists affirm that all their massing priests are of Melchisedeckes order: and so contrary to the scriptures, they bring in a multitude of priests into the Gospel, as there was in the law.  
2 The scripture saith, Where the remission of these things is, there is no more offering for sin: Heb. 10. 18. But they teach, that their Mass is a sacrifice propitiatory both for the quick and the dead: as though remission of sins 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 give remission of sins, as they affirm, where there is no effusion or shedding of blood? for they call it the unbloody sacrifice▪ Bellarm. de miss. lib. 1. cap. 25.  
Their doctrine and superstitious use of private masses, where the priest receiveth alone, the people only gazing and looking upon him, neither eating, nor drinking; is altogether repugnant to the usage and doctrine of the Apostles: as Saint Paul witnesseth: We that are many are one bread, and one body, in as much as we are all partakers of one bread▪ 1. Corinth. 11. 17. There aught to be therefore many at the communion, which are made partakers of one bread.  
They affirm that it is a necessary thing to receive the communion fasting: Bellarm. de miss. lib. 2. cap. 14. But the Apostle seethe no such necessity in it, giving liberty unto those, that can not endure to fast, to eat at home before. 1. Cor. 11. 34. yet abstinence for them that are able, is convenient.  
That it is lawful for the parties married to be dismissed each from other, for diverse causes beside fornication, as for heresy, for avoiding of offence, for the vow of continency, Bellarm. de matrim. lib. 1. cap. 14. yet our Saviour Christ's words are plain to the contrary, Whosoever 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 faithful party with an infidel, is not only, illicitum, but irritum, is not only unlawful to be made, but being made is void, Bellarm. de matrim. lib. 1. cap. 23. S. Paul teacheth the contrary, 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 unbelievers infidelity, 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 brother's wife, neither that it is simply 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 john Baptist the best expounder of the law, openly reproved Herod, saying, It is not lawful for thee to have thy brother's wife, Math. 14. Mar. 6. It is a general reproof, without any exception or limitation at al.  
That we are not justified only by faith: yea they say that works are more principal than faith in the matter of justification, Rhemist. jam. 2. sect. 7. Flat contrary to the doctrine of the Apostle: Therefore we hold that a man is justified by faith, without the works of the law. Rom. 3. 28. Works are so far from being more principal than faith, that they have not to do at all, in the matter of justification, before God.  
That some sins are venial & pardonable of their own nature, & not worthy of damnation. Rhemist. Rom. 1. sect. 11. Whereas the Apostle saith, that the stipend of sin is death, speaking generally of all sin, Rom. 6. 23. yet both great & small sins are not only pardonable, but indeed clearly remitted and pardoned by grace in Christ unto the faithful and believers 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. Paul calleth it a kill letter & ministery of condemnation. 2. Corinth. 3. 6. 9 And that it serveth but as a schoolmaster to bring us 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 word of faith? unless they list to play with an aequinocation of the word contrary to the Apostles meaning.  
But it were too long to rehe arse all their opinions, which they maintain contrary to scripture: such in a manner are all which they hold, wherein they descent from us. Let these therefore suffice, for example sake, which we have seen, and for the rest we will take their own confession: who do not deny, but that they hold diverse opinions, which are not grounded nor gathered out of scripture, as Gabriel Biel confesseth of transubstantiation: Non invenitur in canon bibliae expressum: It is not found expressed in the canon of the bible, In canon. lect. 40. Likewise Silvester Prierias, Indulgentiae authoritate scripturae non innotuere nobis: Pardons or indulgences are not known unto us by authority of scripture. lib. count Luth.  
Bellarmine also granteth, that single life is not imposed upon ministers by the word of God, there being no precept, neither in the old or new testament that forbiddeth ministers to marry: Declericis. lib. cap. 18. Again in an other case he confesseth, that Matrimonium inter fidelem & infidelen, non est iure divino irritum: That marriage between a believer & 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 opinions they have, which in their judgement are not found in scripture, but as we think, & are able to prove, are contrary to scripture: in so much, that it is a common saying of their schoole-divines: Thus would I say, & thus would I hold being in schools: but yet, (be it spoken here amongst ourselves) It cannot be so proved by the holy scriptures: Ex Paralipom. Abbot. Vrspergens. Bellarmine also concerning the adoration of Images, saith, that in a sermon before the people it is not safe to affirm, that images are to be adored, Cultulatreiae, with religious worship: the sanctor. imaginib. lib. 2. cap. 22. and yet he granteth that concerning the matter itself, it may be admitted, that images after a sort and improperly may have that kind of worship. cap. 23. Is not this now an holy religion, that in corners & secretly whispereth one thing as in the care, and publicly maintaineth and teacheth an other?  
I conclude then this place with that saying of Bernard, as he said of certain superstitious orders of monks: An regula non concordat evangelio, vel apostolo? alioquiregula iam non est regula, quia non recta: Doth not your rule agree with the gospel, or the Apostle? then is it no rule because it is not right. Apolog. Bernard. so may I say of this popish religion, ifit agree not to the gospel: Non est religio, quia nonrecta, It is no religion, because it is not right. But if they shall say unto us that their profession is agreeable to the word of God, not that, which we have written, but to the unwritten word, which are their traditions: I will shape them an answer again out of Bernardes' words: Qui vos audit (inquit Christus) me audit, ac si diceret, judicium meum inter obedientes, & contemnentes, non de mea secreta traditione, sed de vestra publica praedicatione pendebit: He that heareth you, (saith Christ) heareth me, as if he should have said: I will judge between obedient hearers, and contemners, not by my secret tradition, but by your public preaching. Epist. 77. How is it them, that our adversaries do fly from the writings and preachings of the Apostles, to secret and uncertain traditions, which (they imagine) were given by Christ? And here shall be an end also of this part.   

Heresies maintained and defended by papists.  
Our purpose is here, as in the rest, to clear and discharge both ourselves and our cause, of and from those foul and false accusations of heresy, which our adversaries do blaspheme us withal. The Rhemistes most wickedly match calvinists and anabaptists together. 1. Tim. 1. sect. 4. they maliciously call the sects of protestants the idolatry of this time, Rom. 1. sect. 10. Whereas it is well known to all the world, that we worship no images or Idols, as they do, yea most wretchedly they say, we pass all heretics that ever were. Hebr. 13. sect. 3. Bellarmine objecteth 20. several heresies against us, Lib. 4. de notis eccles. cap. 9  
We will then this do: first examine those points particularly, which they object for heresy: and this being done, we will afterward requite them with as many heretical opinions, as they have invented against us, but more justly, and with a great deal more truth.  
The first heresy, which the jesuite objecteth against us, is of the Simonions, and heretics called Eunomiani. The Simonians held opinion, that they were saved only by the grace of Simon their sectmaister, whom they made their Christ and saviour. The Eunomiani taught that no sins could hurt them if they had faith: Such also, saith he, are the heretics of this time, that would be justified only by faith. We answer, who seethe not with what impudency, these things are objected against us? The Simonians said, they were saved by the grace of Simon: we by the grace of Christ: is it all one with papists to be saved by Simons grace, and by the grace of Christ? their heresy therefore was condemned, not because they ascribed all to grace, but in that blasphemously they set up Simon to be their saviour. The Eunomians were such enemies to good works, as Augustine testifieth, that they affirmed: Quod nihil homini obesset quorumlibet perpetratio peccatorum: That the committing of the most heinous sins could not hurt a man, Heres. 54. But God be thanked, we are not enemies to good works: for we hold them to be necessary, and without them it is impossible to be saved: for a lively faith cannot be void of good works: yet by them we are not justified before God, neither in part, nor in whole. And if therefore they condemn us as heretics, because we affirm justification by faith only, let Augustine also go in the number of heretics: Nostra fides (inquit) justos ab iniustis non operum, sed ipsa fidei lege discernit. cont. 2. epist. Pelagian. lib. 3. cap. 6. The righteous are discerned from the unrighteous by the law of faith, not of works. Abraham non merito sui, tanquam ex operib. sed Dei gratia fide justificatus est: Abraham was not justified by any merit of his own, as by his works, but by the grace of God through faith. lib. 2. exposition. in Roman. cap. 20. 21.  
Florinus the heretic affirmed, that God was the author of sin: this heresy Bellarmine chargeth Caluine withal, because he writeth thus, that they, which contemn the word of God, Their own wickedness is the cause thereof: Sed in hanc pravitatem a Deo addicti sunt: But they are adjudged, or addicted unto this wickedness by the appointment of God. Ans. 1. Augustine reporteth not this to have been the heresy of Florinus, but another, that he should hold: Deum malasnaturas creasse: That God had created things evil by nature: Haeres. 66. 2. We affirm also with Caluin, that men fall into sin not by God's bare sufferance or permission only, but by the just decree & judgement of God: & so the scripture saith, that God hardened Pharaoh his heart: Deus induravit cor Pharaonis per justum judicium, & ipse Pharaoper liberum arbitrium: God hardened Pharaos' heart by his just judgement, & Pharaoh hardened it himself by his own free will unto evil▪ de great. & liber. arbtr. cap. 23. And in another place treating of those words of David concerning Shemei, the Lord hath bid him curse David: 2. Sam. 16. 10. he writeth thus: Non iubendo dixit, ubi obedientia laudaretur, sed quod eius voluntatem proprio suo vitio malan, in hoc peccatum judicio suo justo & occulto inclinavit: Not that God commanded him to curse, for then his obedience were to be commended but because God by his secret and just judgement, did lead his inclined will (being evil of itself) unto this sin: If Caluine now be counted an heretic for so saying, let the scripture be blamed, that teacheth him so to speak: and let Augustine also take part with him.  
Thirdly he objecteth the heresy, which is ascribed to Origen, that Adam utterly lost the image of God by his fall, according to the which he was ereated. So Caluine affirmeth (saith he:) Per peccatum hominis obliteratam esse coelestem imaginem: That by the sin of man, the heavenly image was blotted out. Ans. 1. Caluine saith not, that the image of God was altogether lost & perished in man, but that it was corrupted only & depraved: as S. Paul saith, Berenewed in the spirit of your minds, Ephes. 4. 23. showing that the very purest part of our nature was corrupted. 2. Augustine goeth further than Caluine: Natura tota fuit per liberum arbitrium vitiata: Nature was wholly corrupted by man's free will, tract. in johan. 87. Homo non peccavit in part aliqua sed tota, qua conditus est, natura deliquit: Man offended not in any one part, but in his whole nature, wherein he was created, he sinned: Vitiato ergo libero arbitrio totus homo vitiatus est: Free will being therefore corrupted, man wholly, or in every part became corrupt. Hypog. lib. sen. articul. 3.  
Fourthly Bellarmine objecteth the heresy of the Pepuzianes, who do permit women to be priests: So Luther teacheth (saith he) that a woman or a boy may as well absolve in the sacrament of penance as a Bishop or a priest. And now in England saith he, a certain woman is the calvinists chief bishop: speaking thus in contempt of our gracious Sovereign.  
Ans. 1. Luther is belied by the jesuite, he saith only, that where a priest cannot be had, there a Christian man or woman may stand in as good steed: but he maketh no mention of boys. Fox pag. 1281. articul. 13. condemned by Leo the x. By this we may see what small credit is to be given unto the jesuite, in citing & quoting the opinions or sayings of protestants. 2. We acknowledge no sacrament of penance, and therefore whatsoever Luther thought of that sacrament, it is no matter to us. But the other is a foul lie, and a monstruous slander uttered of our Prince: for her Majesty doth not take upon her any part of the pastoral office of Bishops or other ministers: She neither handleth the word nor sacraments, nor exerciseth ecclesiastical discipline, nor ordaineth ministers, neither doth any thing else properly incident to the office of ecclesiastical persons. The Church of England doth give unto her that lawful power, that Christian princes always had: as to ordain & constitute ecclesiastical laws, to see that ecclesiastical persons do faithfully execute their office and charge, and to provide for the increase and establishment of true religion.  
3. They might here have remembered themselves, how that sometime indeed, a woman was their chief Bishop, Dame jone by name, that sat 2. years in the pope's chair at Rome, though for shame, and yet with out shame they deny so manifest and plain a story. 4. yea they themselves are the heretics, that allow women to execute the office of Ministers: for in a case of necessity, as they call it, they hold it lawful for lay men, and women, yea heretics and infidels to baptise, and consequently in Baptism 
Concil. Florea.  to give remission of sins: wherein they go further than ever Luther did, who alloweth Christians only and faithful men or women to supply the want and absence of the priest or minister, not heretics or infidels: the jesuite therefore might here have plucked himself by the nose, who so affirmeth, and not have twitted, or cast an other in the teeth with that heresy, which he himself maintaineth: Bellarm. de baptis. lib. 1. cap. 7.  
In the fift place he objecteth the heresy of Proclus, who affirmed, that concupiscence verily was sin, and that sin did reign in those that were borne anew.  
Ans. First that sin reigneth in the faithful that are regenerate we, utterly deny, being so taught by S. Paul, Rom. 6. 12. Secondly that sin notwithstanding remaineth in the regenerate, & that the concupiscence or lust of the flesh even in them is sin, we learn out of the same Apostle, who doubteth not to call Lust sin: I knew not sin, but by the law: and presently he showeth, what sin he speaketh of, I had not known lust, except the law had said, thou shalt not lust, Rom. 7. 7. likewise ver. 14. 17. 20. of the same chapter, he giveth it the name of sin. So Augustine calleth concupiscence, Per peccatum accidens malum, an evil brought in by sin: Hypognost. articul. 4. And again, Aduersus libidinem si certas, malum est: this is a sign that concupiscence is evil, because we strive against it, cont. julian. lib. 3. chap. 21. To affirm then, that concupiscence is sin, and properly evil of itself, is by Saint Paul's rule no heresy.  
In the next place, he compareth us to the Novatians, who denied that the Church had any power to reconcile men unto God but only by baptism: Such are we, he saith, because we take away the Sacrament of penance.  
Answ. First the Novatians denied recovery or forgiveness of sins, to those that fell after baptism: But we affirm no such thing, holding no sin to be irremissible, but blasphemy against the spirit, according to the scripture: and that it is never too late for men, while they live here upon earth, to repent them of their sin, and return unto God: all this we grant, and yet acknowledge no sacrament of penance.  
Secondly, if we are therefore heretics because we refuse the popish sacraments of confirmation and penance, receiving only two, the sacraments of Baptism and the Lords supper: let Augustine bear us company, who acknowledgeth no more, Dormiente Adam fit Eva de latere, sic de Christi latere effluebant aqua & sanguis, sacramenta, quib▪ firmatur ecclesia. While Adam slept Eva was made out of his side, so out of Christ's side issued water & blood, the sacraments, whereby the Church is established.  
In the 7. place Bellarmine objecteth the heresy of the Sabellianes, which affirm one person only to be in God, and not three: of this opinion was Michael servetus, saith he. Answ. True it is, that this impious wretch Seruetns for this, and such like heresies, was worthily put to death at Geneva. Is it not then great impudency, for the jesuite to upbraid us with those heresies, which he himself knoweth, are condemned by us, and judged worthy of death? So diverse amongst them, have been descried of heresy, yea diverse of their popeholy fathers: Marcellinus sacrificed to Idols, Liberius subscribed to the Arians: Honorius 2. was a Monothelite: Silvester the 2. a Magician, and Necromancer: johannes the 22. affirmed, that the souls of the dead see not God before the resurrection. These and diverse heresies have been found, even in the pope's chair: Would they now think themselves well dealt withal, if we should charge their whole Church, with these heresies, that have been maintained by some amongst them? yet this hard measure they offer us, in blaming our whole Church for servetus heresy and such other.  
eightly, the jesuite chargeth us, with the damnable heresies of the Manichees. First, they did not ascribe the beginning or cause of sin unto free will, but unto the prince or God of darkness: But we, saith the foul mouthed jesuite, are worse than the Manichees, for we make God the author of sin. Ans. Here this malicious man doth shamefully bely us: for which of us ever said that God is the author of sin? or who ever denied, that man's free will was the cause of sin? A free will we confess in man to do evil, without constraint or enforcing, but not free at all, to make choice of good, as Augustine confesseth: Liberum arbitrium non est idoneum, quae ad Deum pertinent sine Deo aut inchoare aut peragere, cont. Pelag. hypognost. articul. 3. Man's free will is not fit in divine matters to begin or finish any thing without God. secondly, saith the jesuite, the Manichees did accuse the fathers and patriarchs of the old testament: so saith he, doth Caluine and the rest. Ans. The Manichees did not only condemn the patriarchs, but rejected also the old testament: But we both receive the law & the prophets, as the oracles of God: neither dough condemn those holy persons, as wicked men, though we excuse not all their infirmities: but say with Augustine: Sic itaque regis david legimus peccata, sed legimus etiam rectè facta, cont. Faust. lib. 22. cap. 66. As we read of David's sins, so we also read of his well doing: and again, Nos scripturas sanctas, non hominum peccata defendimus: We maintain and defend the holy scriptures, and not the sins of men, count Faust. lib. 22. cap. 45. We answer them further, as Augustine doth the Manichees: Be it, saith he, that the patriarchs & prophets were such evil men as the Manichees slander them to be: Etiam sic non dico electis eorum, sed ipso etiam deo illorum demonstrarentur meliores: Yet in that case being, we can easily show, that they are much better, not only than their chief doctors & ringleaders, whom they call elect, but then their God, whom they imagine to be polluted & defiled, with mixing himself with the kingdom of darkness, etc. Ibid. cap. 98. So we say to our adversaries: that if we should yield, that the patriarchs had greater infirmities, then in deed they had, yet confessing that their souls after death were presently received up to heaven, we should more honour them, than the papists, who, howsoever they magnify their holy and virtuous lives, yet allow them no place in heaven till the coming of Christ, but thrust them down into a place of darkness, which they affirm to be a part and member of hell. Wherein they do offer the vilest disgrace, to those holy men, that can be.  
Ninthly, Bellarmine accuseth us of Donatisme: The Donatists denied, that the Church consisteth of good and bad, and so (saith he) do we. Answ. We confess that the visible Church upon earth hath not only good, but bad therein: and therefore is compared to a house, wherein are vessels of all sorts: to a barn floor, which hath both chaff & corn: to a net, that containeth both good and bad fish. But the holy invisible Catholic Church consisteth only of the elect, & such as shall be saved, for which Church Christ gave himself, to sanctify it, & make it unto himself a glorious Church, That it should be holy & without blame, as Saint Paul saith: Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith: Illa Columba, unica, pudica, casta, sine macula & ruga, non intelligitur nisi in bonis, justis, sanctis: That Dove, which is but one, chaste, undefiled, unspotted, without wrinkle, is not understood but of the good, righteous, holy, De baptism. lib. 6. cap. 3. Bernard also saith: Sponsa est ecclesia electorum, congregatio justorum: The spouse is the Church of the elect and the congregation of the just. Cantic. 68 Yet neither Augustine, nor Bernard were for so saying counted Donatists.  
10 Bellarmine layeth Arrianisme to our charge, because they in no wise received unwritten traditions. Answ. If this be a point of Arrianisme, than Augustine was an Arrian, who writeth thus of a certain book that treated of saint Thomas: Cui scripturae licet non credere, non est enim in catholico canon: Which book, it is lawful for us not to believe, because it is not in the catholic Canon of the scripture. Therefore we are not bound to believe more, then is contained in scripture, and so consequently no unwritten, and uncertain traditions.  
Our kind countrymen of Rheims, do charge us with a deeper point of Arrianisme, because we affirm that Christ was our priest and mediator both as God and man: for this were, say they, to make Christ his father's priest, and not his son, and so inferior unto him, Heb. 5. sect. 4.  
Answ. In the office of the priesthood of Christ. 2. things must be considered, a ministery, and authority: the ministerial part of his priesthood, as his obedience, his sufferings and sacrifice, Christ executed as he was man: but the authority of reconciling us to God, he wrought both as God and man: So saint Paut saith, that Christ through his eternal spirit offered himself, Heb. 9 14. Therefore not as man only. And Augustine, Divina humanitas, & humana divinitas mediatrix: The divine humanity, and human divinity is our me diatrix: Homil. de ovib. cap. 12. Bernard also though a writer in a corrupt time, might easily have resolved them in this point, Sicut mediator noster duas naturas humanitatem scilicet & divinitatem coniunxit in unapersona, ita singula eius opera, ad hanc sive illam necesse est pertinere naturam: quicquid ergo miseriae passus est, ex homine contraxit, quicquid potenter operatus est a patre habuit: As our mediator hath joined two natures, the humanity and divinity in one person, so all his works must necessarily be referred to either one of them: whatsoever he suffered in weakness he took of his manhood, what soever he wrought in power, he received of his father, Serm. de verb. sapient.  
11 Bellarmine thrusteth upon us as an heresy, that opinion of Aerius, that no prayer or oblation is to be made for the dead, which was, saith he, in time passed in the ancient Church condemned for an heresy.  
Ans. We deny not, but that diverse of the ancient writers did incline too much this way, to maintain and commend prayer for the dead: yea, and Augustine seemeth somewhat to be infected with this error, though sometime his speech soundeth to the contrary, as where he saith, Pompa funeris, agmina exequiarum, vivorum sunt qualiacunque solatia, non adiutoria mortuorum: impleant ergò homines ista erga suos postremi muneris officia: The pomp of funerals, the rites and solemnities of burial, are comforts of the living, no help to the dead: let men therefore perform this last duty to their friends, De verb. Apost. serm. 34. But prayer and supplication pertaineth to the rite of burial: ergo, it availeth not the dead. And if the honest burial of our friends be the last duty we own unto them, the duty of praying for them afterward is cut off. But whatsoever some ancient writers thought of this point, we do rather credit the Apostles words, who saith, That every man shall receive according to the things done in his body, 2. Corinth. 5. 10. Therefore it is in vain to pray for the dead, seeing they cannot undo that which was done in their flesh, or do what was left undone. If Aerius then held no worse opinion than this, we see no cause, why they should condemn him for an heretic.  
12 Now follow the heresies of jovinian, which the jesuite with open mouth casteth upon us.  
The first of jovinians heresies was this: He affirmed, that a man once endued with faith, can no more sin: And so Caluin (saith he) affirmeth, that faith once had cannot be lost.  
Ans. First, who seethe not the jesuits bade dealing: as though it were all one to say, The faithful cannot sin, (which joviuian affirmed, but we instantly deny) and to hold, that the faithful cannot lose their faith.  
Secondly, that true faith, whereby we are justified, once graft in a faithful man's heart, cannot be lost, and utterly extinguished, though it may sometime be hid, and lie as it were a sleep. We learn out of the Scripture, The gifts and calling of God are without repentance, Rom. 11. 29. Whom Christ loveth, he loveth to the end, john. 13. 1. Augustine also saith, Horum fides, quae per dilectionem operatur, profectò, aut omnino non deficit, aut siqui sunt, quorum deficit, reparatur, antequam vita ista siniatur: Their faith, which worketh by love, either faileth not at all, or if it do, it is repaired before their life be ended, de correption. & great. cap. 7. Bernard also saith, justus quis est? nisi qui amanti se deo, vicem rependit amoris; quod non fit, nisi revelante spiritu per fidem homini aeternum Dei propositum super sua salute futura: Who is a just man? but he, who seeing God to love him, loveth again; which cannot be, but by the spirit revealing by faith unto a man the eternal purpose of God concerning his salvation to come, epist. 108. By faith then a man cometh to know his election: but his election cannot change, therefore neither can that faith in him be lost, by mean whereof he knoweth his election. The second heresy of jovinian was, that he affirmed fasting not to be meritorious. Ans. A monstrous heresy sure: let Augustine then the heretic speak, Dona sua coronat Deus, non merita tua: God crowneth his own gifts, and not thy merits: De great. & liber. arbitr. cap. 6. And again, Itaque vita bona Dei gratia est, & vita aeterna, quae vitae bonae redditur, dei gratia est, A good life is the gift of God, and life eternal the reward of a good life, is the gift also of God, ibid. ca 8. If life aeternal then be a gift of favour, it is not of det, Rom. 4. 4. Where then is there any place for merit?  
The third heresy of jovinian, that he should make the married state equal with virginity, which he chargeth us withal. Ans. True and undefiled virginity we prefer always as the more noble and excellent gift in them to whom it is given. But we doubt not to say, that marriage is better in those that cannot contain. And generally, we dare prefer the honest marriage of Christians, before the proud and feigned virginity of many Monastical votaries: As Augustine saith, Melius est humile coniugium, quàm superba virginitas: Lowly and humble marriage is better than proud and haughty virginity, Psal. 99  
The fourth heresy of jovinian was, that Marie in the birth of Christ lost her virginity: of this heresy the jesuite accuseth Bucer, because he saith, that Christ did open in the birth the womb of his mother.  
Ans. First, the jesuite here playeth false play: for it is not all one, to say, Marie lost her virginity, and that holy ba●e opened her womb: the one Bucer affirmeth, the other he never thought. Secondly, and is this (I pray you) such an heretical point in Popish divinity, that Christ opened his mother's womb? whereas they are the flat words of the Evangelist, Luke. 2. 23. where he showeth, how jesus was brought to jerusalem to be presented unto the Lord, as it is written in the law of the Lord, Every man child, that first openeth the womb, shall be called holy unto the Lord: But how could this accordingly be verified of Christ, if he had not opened the womb? Hierome also so writeth, clausas portas vuluae virginalis aperuit, Christ opened the closed passages of the virgin's womb▪ And Augustine seemeth so to say, speaking in the person of Christ, Ego viam meo itineri praeparavi: and again, Transitu meo illius non est corrupta virginitas: I prepared or made a way for my passage, and by my passing through, her virginity was not corrupted, de 5. heresib. cap. 5. There was therefore a way made and prepared, and as it were laid open for Christ to pass through, which was no more an hindrance or loss to Mary's virginity, than that she went with child, and bare Christ in her womb, till her months were expired: and thus much for jovinians heresies.  
13 Bellarmine chargeth us with four heresies of Uigilantius, as he termeth them: but neither Vigilantius was an heretic, nor his opinions heresies, nor yet condemned of the fathers. Hierome in deed was much offended with him, between whom there was great contention: but Augustine doth not count him among the number of heretics.  
1 The first paradox, or singular opinion of Vigilantius was, that the relics of Saints were not to be reverenced or worshipped. Ans. If this be heresy, Augustine also was an heretic: Nec tamen nos martyrib. (saith he) templa, sacerdotia sacra aut sacrificia constituimus: quoniam non ipsi, sed Deus eorum, Deus nobis est, honoramus sanè memorias eorum, tanquam sanctorum hominum: Neither do we set up temples, priests, or erect sacrifices to Martyrs, because, not they, but their God, is also our God: we do honour the remembrance of them, as of holy men, De civit. Dei, lib. 8. 27.  
2 The second opinion of Vigilantius objected against us, is▪ that Saints are not to be invocated, or called upon in prayer. Ans. This heresy is confirmed by the Scripture: Call upon me, in the day of trouble (saith the Lord) Psal. 50. 15. God only, and no other, is to be called upon. Let Augustine also go for an heretic, if this be heresy: uni Deo, & martyrum & nostro sacrificium immolamus, ad quod sacrificium sicut homines Dei, quimundum in eius confessione vicerunt suo loco & ordine nominantur, non tamen a sacerdote invocantur: We do immolate or offer sacrifice unto one only God, both of the Martyrs & ours, in the which sacrifice, they as holy men of God, that by their faithful confession overcame the world, are named in their place and order; but they are not by the Priest or Minister prayed unto, de civitat. Dei. lib. 22. cap. 20. And what sacrifice Augustine meaneth, he showeth else where, writing thus: Sipro suis peccatis humilitatis, & miserationis, & orationis sacrificium verè immolare non negligunt Deo suo, tales imperatores Christianos dicimus ●oelices: If they do not neglect truly to immolate or offer unto their God, the sacrifice of humility, sorrow, and prayer, such Christian Emperors we count happy, De civitate Dei, lib. 5. 24. Prayer then is the proper sacrifice of Christians, wherein it is not lawful (as he saith) to call upon Martyrs.  
3 Vigilantius third heresy was, saith the jesuite, that it was lawful for Ecclesiastical persons to marry, and to have wives. Ans. A sore heresy, whereas the jesuite confesseth else where, that there is no precept to be found, either in the old or new Testament, that forbiddeth the marriage of Ministers, De clericis, lib. cap. 18. How then call they that heresy, which is not contrary to the word of God, nor condemned by the same? Augustine also holdeth this perilous heresy, quaest. 127. ex utroque mixtim, or who so was the author of those questions: Sanctus Petrus uxorem habuisse cognoscitur, ut primatum acciperet inter Apostolos, non ei obstitit generatio filiorum: Hinc Apostolus eum, qui uxorem habeat, si in caeteris servet mandata, sacerdotem fieri debere & posse ostendit: S. Peter is known to have had a wife, and the begetting of children was no hindrance to his primacy among the Apostles (a primacy of order he meaneth,) Whereby the Apostle showeth, that lie which hath a wife, if in other things he keep Gods commandments, may and ought nevertheless to be made a Priest or Minister.  
4 Vigilantius fourth heresy, as it pleaseth Bellarmine to call it, was, that it profited not a man to leave all his riches, and to betake himself to a religious, that is, a Monastical life: and the same, saith he, is defended by us. Ans. Is not this a great heresy? As though it were an evil thing to be rich, or riches might not be well used. S. Paul biddeth not rich men cast away their riches; but that they do good, and be rich in good works, 1. Timoth. 6. 18. So saith Augustine, Divitiae seculares, si desunt, non per opera mala quaerantur in mundo: si autem adsunt, per opera bona seruentur in coelo: Worldly riches, if they be wanting, do not seek them by evil doing, in the world: and if thou have them, by good works, lay them up in store in heaven, epistol. 1. epistolar. 21. And again, speaking of Lazarus he saith, Non est in hoc Lazaro meritum paupertatis, sedpietatis: There was not in Lazarus any merit or worth of poverty, but of godliness, in Psal. 51.  
14 In the next place, the jesuite laboureth by his cunning to entangle us with the heresies of the Pelagians, but he speedeth no better here, than he did in the rest.  
The first Pelagian heresy is, they denied that there remained any original sin in the faithful. Of this heresy, the jesuite falsely accuseth Bucer, Zwinglius, & Caluin. Ans. First, the Papists themselves rather are guilty of this heresy, who affirm, that concupiscence in the regenerate is no sin, nor against the commandment, Rhemist. annot. Rom. 6. 8 What is this else, but to take away original sin clean? which if it be at all, must of necessity be sin. Secondly, Bellarmine did not here remember that old saying, Mendacem oportet esse memorem: a liar had need to have a good memory: for a little before, Haeres. 5. he accuseth the Protestants, as if they should affirm, that sin, even in the regenerate, reigneth, and is alive: but here he casteth upon us the clean contrary opinion, that we should hold, no original sin at all to remain in the faithful. See, so well the jesuite agreeth with himself. Thirdly, Our opinion then concerning original sin is this: that it neither ruleth in the regenerate, nor yet is clean extinguished; but as Augustine confesseth, Concupiscentia Lex peccati cum paruulis nascitur, in paruulis baptizatis a reatu soluitur, ad agonem relinquitur: Concupiscence the law of sin cometh with children into the world, the guilt thereof is loosed in baptism, but yet it remaineth still, that we may have somewhat to strive against.  
The second heresy of the Pelagians was, that every sin was mortal and worthy of death, which the jesuite also saith is affirmed by us.  
Ans. First, Augustine, in none of his large and learned treatises, which he wrote against the Pelagians (with whose heresies he was as well acquainted as either Hierome, or any else) doth charge them with this opinion. Secondly, And no marvel; for if this were a point of Pelagianisme, he was a Pelagian himself, who thus writeth, Inexcusabilis est omnis peccator, vel reatu originis, vel additamento propriae voluntatis, sive qui novit, sive qui ignorat: Quia & ipsa ignorantia, in ijs, qui intelligere noluerunt, sine dubitatione peccatum est, in ijs, qui non potuerunt, paena peccati: Every sinner is left without excuse, either by the guilt of original sin, or by default of his own will: whether he that sinneth of knowledge or of ignorance: for ignorance itself, in those, which refuse to understand, is sin without doubt, in those that can not, the punishment of sin. Ergo in utrisque, (saith he) non est justa excusatio, sed justa damnatio: Therefore in both, there is no just excuse, but just damnation, Epistol. 105.  
Here Augustine is of opinion, that even the least sins, those which proceed of ignorance, are in themselves mortal, if God should deal with us in the rigour of his justice: As the Scripture testifieth, The wages of sin is death, Rom. 6. 23. which words are generally pronounced of all sin: Can it then be heresy in us, to affirm by the word of God, that all sin is mortal?  
15 Bellarmine accuseth Beza of Nestorianisme: that he should affirm, two persons or hypostases to be in Christ, which was the heresy of the Nestorians.  
Ans. Whatsoever Beza hath thought or write in times past, as that there are two hypostatical ●nions in Christ; one of his divine and human nature: the other of his soul and body, it is not now material, as Saint Paul sayeth, what they were in times past, it maketh no matter to me, Galath. 2. 6. Beza holdeth now no other opinion of the person of Christ, than the Church of God ever held: for these are his own words: Fatemur, inquit, personam filii ab ipso momento, quo caro ipsius concepta fuit, unitam fuisse humanae naturae inseparabiliter, ita ut non sint duo filii Dei, sed unus sit proprie Dei filius, jesus Christus, verus Deus, verus homo: We confess, that the person of the son, from the very first moment of the conception of his flesh, was so inseparably united unto the human nature, that there are not now two sons of God, but one only son of God properly, jesus Christ very God, and very man, lib. confession, articul. de jesus Christo, cap. 22. This is sound and Catholic doctrine: and the same is the confession of Augustine: Fatemur Christum carnem, animam quoque humanam verbo unigenito coaptasse, quod esset una persona, ut Christus est verbum & homo, sed & ipse homo anima & caro: We do confess, that Christ hath so joined his human flesh and soul to the only begotten word, to make one person, that the same Christ should be both the word and man, but man consisting both of soul and body: de Trinita. Unitat. cap 7. This then is our belief, that there are two natures in Christ, the divine, and human: but both these do concur to make one person.  
16 The sixteenth heresy, which he objecteth, is all one with the twentieth: to that place therefore we refer it.  
17 The Eutychians were condemned for heretics, because they taught, that there was but one nature in Christ, his human nature being absorbed of his Godhead, of which opinion (saith Bellarmine) is Swinckfeldius, &▪ Brentius, who affirmeth, that the humanity of Christ is every where. Ans. First, what have we to do with the Swinckfeldians, or the ubiquitaries? it is nothing to the Protestants, what they hold. The Papists come nearer the ubiquitaries, than protestants: for it is their common opinion, that the body of Christ in one moment may be in a thousand places at once, and more, if it happen at one time the Mass to be celebrated in so many places: I pray you, how can this be, unless you say with the Lutherans and ubiquitaries, that Christ's body is every where? Secondly, concerning this matter, our opinion is this, that it is a blasphemous assertion, to say in the abstract, Humanitas Christi est ubique, The humanity of Christ is every where: but yet it is true in the concrete, in concreto, Christus homo est ubique: The man Christ is every where; so that we neither destroy the natures by confounding them, nor dissolve Christ by separating and disjoining them.  
18 Xenaias the Persian, first openly taught, that the images of Christ & the Saints, are not to be worshipped, so say the Protestants, Bellarmine. Ans. First, it is not true, that Xenaias first published this doctrine: the Apostles were long before him, who warn us to take heed of idolatry, which is worshipping of images, Paul. Rom. 1. 23. 1. john. 5. 21. Augustine also maintaineth this doctrine, Illud (inquit) quod sedere pater dicitur, non flexis poplitibus fieri putandum est: t●l● enim simulachrum D●o nefas est Christiano in templo collocare: Whereas God the father is said to sit, we must not think it is by bowing of his knees: for it is a heinous sin to erect such an image unto God in the temple of Christians, De fid. & Symbol. cap. 7. Yet such images of God the father are every where to be seen in Popish Churches. And again he saith, Nobis unus colendus & dilig●●dus Deus praecipitur, qui fecit haec omnia, quorum illi simulachra venerantur, vel tanquam Deos, vel tanquam signa & imagines Deorum: We are commanded to worship one only God, which made all these things: the pictures or portraitures whereof they worship either as Gods, or as the images or resemblances of God, De doctrine. Christian. lib. 3. cap. 7. Images than are not to be worshipped, no not in the remembrance of God. What is become now, I pray you, of Xenaias heresy?  
19 The jesuite here hath found out a new heresy of the Lampetiani, who should say, that Monasteries ought to be free from perpetual vows, that the parties might at their choice go back from their vows. So, saith he, doth Luther hold and the rest.  
Ans. Is not this now a damnable heresy? As though it were not lawful for those which have rashly vowed, and above their strength, even by the rules of the Gospel, to be sorry for their rashness: and feeling their own weakness, to desire to be loosed from their vow, and to take heed, that they do no more presume beyond their strength: As if a man hath foolishly vowed to live a single life, and afterward is inflamed with lust, and seethe he cannot contain, the Apostle giveth him leave to marry, To avoid fornication, let every man have his wife, 1. Corin. 7. 2. He speaketh of all, that cannot otherwise avoid fornication, have they vowed, or not vowed. Augustine giveth his sentence of the vows of fasting, saying thus: ●eiunia legitima in necessitate soluta, non faciunt reos, si stomachi fuerit causa, ●ut infirmitatis febrium: Lawful fasts being broken for necessity, as if the stomach be weak, or the party sick, do not make men guilty of offence, ex veteri Testament. quest. 61. If the vow of fasting may be broken, because of the weakness of the stomach: why not the vow of continency also for the frailty of the flesh? Yea, Augustine dissuaded Bonifacius a secular lord, who had vowed and purposed with himself to become a Monk, Cupiebas te in ocium sanctum confer, & in ea vita vivere, in qua servi Dei Monachi viwnt, ut autem non faceres, quid te revocavit, nisi quia considerasti ostendentibus nobis, quantum prodesset Christi Ecclesiis, quod agebas? you were desirous to have given yourself to that holy vacant life of Monks: from so doing what else withdrew you, but that you considered, as I showed you, how much your service did profit the Churches of Christ? epist. 70.  
This Boniface did fight in defence of the faith against the barbarous infidels: See then, S. Augustine taketh it to be no fault to dissuade a man from performing that, which he had vowed with himself. Hear also what a later writer saith, whom the Papists challenge wholly to be theirs: 
Bernard.  Non arbitror Deum, saith he, exigere quodcunque sibi promissum bonum, si pro eo aliquid melius fuerit persolutum: I do not think that God will exact every thing vowed or promised unto him, if in steed thereof we perform somewhat that is better, epist. 57 But the married estate is better than the single life to him that cannot contain: wherefore such an one doth not evil, if after his vow he marry. Again, Id promittere nos in nostra professione non credimus, quod certum est non posse tenery, lib. de dispens. We do not take upon ourselves to promise that, when we enter into our profession, which it is certain cannot be kept. Wherefore, men ought not to make absolute vows of single life, but so far as they shall be able to contain. Necessitas, (also saith he) non habet legem, & ob hoc exeusat dispensationem: Necessity hath no law, and therefore excuseth a dispensation or losing of the vow, ibid. Let these men go for heretics together with us, if it be heresy to say, that rash vows upon necessity may be broken or dispensed withal.  
20 Two other heresies remain: the first, which is the sixteenth in number of certain that are nameless, who affirmed, that the body of Christ remained not in the Eucharist, if it were kept till the next day. The other of those, who should say, that the Eucharist was a figure only of the body of Christ: and both these heresies, as he calleth them, are, saith he, maintained by us.  
Ans. First, we do not say, that the Eucharist is a bare sign of the body of Christ, but that Christ is verily present with all the benefits of his death to the faithful, and worthy receiver. Secondly, yet we utterly deny, that the same flesh which Christ took of his mother, which hanged upon the cross, and where withal he ascended up into heaven, is now really, substantially, and carnally present in the sacrament at all, much less that it remaineth there afterward. Neither for so holding ought we to be counted heretics: for Christ saith, my words are spirit and life, the flesh profiteth nothing, john. 6. Upon the which words Augustine thus writeth, Spiritualiter (inquit) intelligite, quod locutus sum: Non hoc corpus, quod videtis, manducaturi estis, & bibituri illum sanguinem, quem fusuri sunt, qui me crucisigent: sacramentum vobis aliquod commendau●, spiritualiter intellectum vivificabit vos: You must spiritually understand, that which I say: You shall not ●ate this body which you see, nor drink my blood, which they shall shed, that shall crucify me, I have commended unto you a certain sacrament, it being spiritually understood, shall quicken you, in Psalm. 98. So Bernard saith, writing of the Eucharist, Cibu● iste non est ventris, sed mentis, non vadit in secessum, sed tendit in excelsum: This is not the food of the belly, but of the mind: it goeth not into the draft, but tendeth to heaven: Serm. de coenadomint. But if the flesh of Christ were verily eaten, as other material meats are, it must needs go into the belly, and so into the draft, which as the Scripture saith, is the purging of all meats, Mark. 7. 19 Again he saith, Christum habemus, non quomodo Angeli in praesentia maiestatis, non quomodo Apostoli in visione humanitatis, sed quomodo eum etiam nunc habet ecclesia in fide & sacramentis: We have Christ, not as the Angels have him, in the presence of his majesty, not as the Apostles in the sight of his humanity, but as the Church now hath him in faith and the sacraments, Serm. in fest. Martin. The presence of Christ then in the sacrament is no otherwise, than by faith: therefore he is not carnally present▪ for faith is not of things present, but hoped for, Heb. 11. 1. Thus are we with other ancient fathers without cause, by the newfangled Papists, condemned as heretics. Their mouths we cannot stop, yet proves they never shall have any against us.  
Thus, as we see, the jesuite hath almost run himself out of breath, in following us with open cry of heresy: might and main hath he laboured to charge us with twenty heresies: but he hath told as many untruths, and lies. Let any indifferent man now consider, how the jesuite hath paltred with us.  
First, he objecteth those heresies, which we ourselves condemn, & that they know, as the heresies of servet. haeres. 7. and of Swinkfeld. haeres. 15.  
Secondly, he forceth those heresies upon us, which do with better right rec oil upon themselves, as haeres. 14. & 17.  
Thirdly, he slandereth us with those opinions which we hold not, as Luther, haeres. 4. Caluine & Bucer, haeres. 14. Beza, haeres. 15.  
Fourthly, he calleth those heresies, which we doubt not to defend, as Catholic opinions, howsoever they displeased some of the old writers: Such is that of Aerius, that prayer is not to be made for the dead, haeres. 11. And that of Vigilantius, that the relics of Saints are not to be adored, nor themselves to be prayed unto, haeres. 13. All the rest for the most part, which the jesuite calleth heresies, are by Augustine defended & maintained in his works: As therefore Hierome said to Augustine, epist. 11. inter epist. Aug. Si me reprehendis errantem, patere me quaeso, quasi errare cum talibus. If you reprehend me for my error, give me leave to err with such notable men: After he had alleged divers ancient writers of his opinion: So if we were in some error, as we are not, neither shall the jesuite ever prove it against us, he might somewhat bear with us, because we err and are deceived with Augustine. Although in deed, as Augustine answereth Hierome: Puto, quia cum his errare nec te ipse patieris: I think you would not willingly yourself err, no not with these worthy men, epist. 19 So neither will we with Augustine, Hierome, or any other willingly (by God's grace) maintain any error, much less heresy.  
Thus, I trust, we have for this time, and for our purposed brevity, sufficiently answered the jesuite: he hath hitherto but spent his breath, & laid his nets in vain. The pit of heresy, which they digged for us, themselves (as it shall now appear) are fallen into: We will therefore, seeing the jesuite hath first provoked us to this cumbate, a little requite his kindness, and bestow upon him and his fellows a full scoace of heresies, not devised or imagined by us, but such as were condemned by the fathers of the Church for heresies, and are now either in part, or in whole maintained by the Church of Rome. And herein I will rather follow Augustine, than either Epiphanius, or Philoster, to whom the jesuite seemeth to be more addicted: for Augustine hath written more exactly, and with better judgement of this argument than either of them. And of Philoster, Augustine giveth this censure, Multas haereses commemorat, qu● mihi appellandae haereses non videntur: he reckoneth up many heresies, which seem to me not worthy the name of heresy, haeres. 80. But now to the purpose.  
First, Marcelline the companion of Carp●crates that monstrous heretic, was noted also of heresy, because she worshipped the images of jesus and Paul, and offered incense unto them, August. haeres. 7. So it was concluded in the second Nicene Council, that the image of God is to be adored with the same worship that is due unto God, which idolatrous decree is defended by Thom. Aquinas, Bonaventure, Caietanus. Bellarmine also alloweth censing and burning of odours before images, lib. 1. de sanctor. beatitud. cap. 13. which is a part of divine worship: for therefore Hesekiah broke down the brazen serpent, because the people burned incense unto it, 2. King. 18. 4.  
Secondly, the heretics called Heracleonitae, did after a new sort purge and redeem their dead, by anointing them with oil & balm, haeres. 16. So the Papists have excogitate a sacrament of extreme unction, wherein they anoint their sick with oil for remission of their sins, their eyes, their nostrils, ears, mouth, hands, reins & feet: of this popish custom of aneeling, see the Rhemist. annot. Galath. 4. Sect. 2. jam. 5. Sect. 14.  
Thirdly, the heretics called Caiani, did highly extol judas, as a divine and holy man, and they counted his wicked act in betraying of Christ, for a singular benefit, August. haeres. 18. So some of the Papists have written, judaei mortaliter peccassent, nisi Christum crucifixissent: the jews had sinned mortally, if they had not crucified Christ, distinct. 13. look before Blas. 59  
4 The heretics called Taciani, did condemn marriages, & made no better account of them, than of fornication, neither do they receive any married person into their order, haeres. 24. That the Papists are not far off from this heresy, it appeareth both by their doctrine and practice: First, for their doctrine, thus they writ, That the order of the Priesthood is profaned by marriage, Greg. Martin, discou. cap. 15. Sect. 11. Whereas the Apostle saith, Marriage is honourable amongst all men, Heb. 13. The Rhemistes also are not a whit ashamed to say; that the marriage of Priests is the worst sort of incontinency, Annot. 1. Cor. 7. Sect. 8. Pope Siricius, epist. ad Himerium. Taraconens. applieth 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 practice: whereby they do not only make fornication equal to marriage, but even prefer it. It was one of the grievances of the Germans, exhibited to Cardinal Campeius: that the Bishops and their Officials, did not only suffer Priests for their money to have Concubines, but compelled continent and chaste Priests to pay their tribute to the Bishop, and so it might be lawful for them to live chaste, or keep Concubines, Fox, pag. 862. But honest marriage in Ministers, they punished with death: as anno 1525. Petr. Sponglerus was condemned to die for no other cause, but that he had married a wife, ex Oecolampad. Thus it is manifest, both by the doctrine and practice of the Church of Rome, that they do not only with these heretics, match fornication, and honest marriage together, but give it the preferment before marriage.  
5 The Cataphriges did make or mingle their Eucharist with the blood of children, haeres. 26. The Papists much like unto them, have showed the people in the sacrament the blood of Ducks and Pigeons, making the people believe, that it was the blood of Christ: as here in England, the blood of Hales, which men from all parts of the land came in pilgrimage unto many years, taking it to be the blood of Christ, was in the end found to be but the blood of a Drake, and openly showed at Paul's cross by the Bishop of Rochester, the King himself being present, Fox. 1188.  
6 The Pepuzians allow women to be priests, haeres. 27. So the Papists suffer women to execute the priests office in baptizing of children, vide suprà, haeres. object. 4.  
7 The Catharistes did so name themselves, as being pure and clean, haeres. 38. Such are the Papists, which affirm, that some are so just in this life, that they need no repentance, Rhemist. annot. Luk. 15. 1. That just men in this life may keep the law of God, and by their justice be free from the curse thereof, Galat. 3. Sect. 4. That habitual concupiscence without consent of will, is not properly forbidden in the law, neither doth make us guilty before God, Rom. 7. Sect. 5. 10. Do not these men now in effect say, that they are pure and clean in this life?  
8 The heretics (Angelici) were so called because they worshipped the Angels, haeres. 39 which sect Epiphanius (saith Augustine) thought to be worn out and extinguished. But if Epiphanius were now alive, he should see this heresy revived by the Papists: for they do maintain the worship and adoration of Angels, Rhemist. Apocal. 3. Sect. 6. & Annot. in cap. 19 22.  
9 The heretics called Apostolici, did not receive into their communion those that had wives, or proper possessions, haeres. 46.  
10 The Hierachites did receive only Monks and Nuns to their society, haeres. 47. Papistry savoureth strongly of these heresies: for professed Monks are with them the devoutest men, how impure soever their life be: in so much, that the profession of Monkery hath obtained amongst them the name of religion: the rest that live in the world, they call seculares & mundanos, secular men, and of the world. The Rhemistes affirm, that Monks come nearest to the imitation of Christ, 1. Thessaly. cap. 1. v. 6. That married priests cannot conveniently be occupied about prayer, or the Sacraments, but aught to abstain from all matrimonial acts, 1. Corinth. 7. v. 5. & 1. Timoth. 5. v. 5. contrary to the Council of Gangra, cap. 4. where it was decreed, that if any man make difference of a married priest, & by occasion thereof refrain from his oblation, should be accursed. Lastly, the Apostolici, would in no wise suffer those, which had vowed single life, afterward to marry, though they found themselves unable to keep their vow, Epiphan. haeres. 61. So the Rhemistes allow virgins after their vow upon no occasion to marry, Annot. 1. Corinth. 7. v. 28.  
11 The Euchites did nothing else but pray, & held, that it was not lawful for Monks to labour with their hands for the sustenance of their life, haeres. 57 The Papists incline to both those heresies: for first, what else do their Monks & Nuns, but mumble upon their beads a certain stint of prayers in the Latin tongue, which most of them understand not, at all times & hours almost both of day & night: as they have their Nocturns, & Primes, their morning, evening, midnight service: their third, sixth, and ninth hours, Rhemist. annot. act. 10. sect. 6. Secondly, we see, that most of the Cell-birds, both cocks & hens, Monks & Nuns, I would say, do live idly: and they bear them out in it: for religious men (say our Rhemistes) such as they count their Masse-munging Monks to be, are not bound to work, annot, 2. Thess. 3. Sect. 2.  
12 There is another heresy, saith Augustine, or sect, that walketh with bare feet, because God said to Moses, put off thy shoes, haeres. 68 So among the Papists, there are sects of sryers, that go barefoot, as their friars Flagellantes, & Franciscans.  
13 The priscillianists did make the Apocrypha, that is, books not canonical, of equal authority with scripture, Haeres. 70. So do the papists: the books of Toby, judith, the Maccabees, & others, which are not found in the Canon of the Hebrew, they make them books of Canonical scripture, and part of the word of God: yea their blind and uncertain traditions, they are not ashamed to call the word of God unwritten. And yet further, whatsoever, say they, the Pastors of the Church do teach beside scripture, in the unity of the Church, is to be taken for the word of God, Rhemist. annot. 1. Thess. 2 sect. 2.  
14 There were certain heretics that held, that by Christ's descending into hell, the incredulous, and unbelievers, believed, and that all were delivered thence at his coming, Haeres. 79. This heresy, I see not how the papists can shift off from themselves, who do all generally understand that place of Saint Peter. 1. Epistle 3. verse 19 of Christ's descending into hell. Where the Apostle speaketh of the incredulous and disobedient persons of the old world, who perished in the waters, and afterward remained in prison, only eight persons being saved in the ark. If Christ then should deliver all these incredulous persons, how can they avoid this heresy, that Hell was in a manner emptied by the descension of Christ?  
15 The Coluthians affirmed, Deum non facere mala, that no evil was wrought by God, contrary to that saying of the scripture: Ego Deus creans mala, I am the God that createth evil: Shall there be evil in a city, and the Lord hath not done it? Amos 3. 6. August. haeres. 65. This heresy the papists are not free from, who affirm that Christ's death was not God's act otherwise then by permission in respect of the malice of the jews, Act. 4. sect. 2. Whereas the 
Act. 4. v. 〈◊〉  scripture saith, it was done by God's hand & counsel, which is more than permission: and so indeed God did not only permit, but use the malice of the jews most holily and most justly to bring his purpose to effect. The Rhemistes also affirm, that sin standeth not with God's will, intention nor honour, Annot. Rom. 3. v. 4. True it is, that sin is against the revealed will of God in his word, but nothing can come to pass against the secret will & determination of God: Neither is God the author of sin, which proceedeth from man's own corruption, but as it is a demonstration of his justice in the punishment thereof, as Augustine saith: Create Deus mala poenas iustissimas irrogando. God createth evil, by inflicting of most just punishment, Haeres. 66. The papists then, which deny that evil any way cometh from God, incline to this heresy of the Coluthians.  
16 An arch-heretic called Marcus, did hold, that Christ did not verily suffer, and indeed, but in show only & appearance. Haeres. 14. The Apollinaristes also affirmed, that Christ took human flesh without a soul. August. Haeres. 55. I pray you how far are the papists from this heresy? who affirm, that Christ suffered not in soul: Nay the Rhemists hold it to be a blasphemous assertion so to say, Annot. Hebr. 5. ver. 7. What is it else, but either with Marcus to say, that Christ suffered but in show, and that he felt nothing in soul, when he cried out upon the Cross, my God, my God, why hast thou forsaken me? (for if there were no such matter indeed, Christ must have uttered these words only in outward show and pretence) Or else they must fall into the Apollinaristes heresy: for why did Christ take upon him our flesh and soul, but to redeem man that was lost, both in body and soul? And therefore he must needs have suffered both in body and soul: for if there were no use of the human soul in the work of our redemption, you might as well say with the Apollinaristes, that Christ had no soul at all: Thus Augustine reasoneth: si totus homo perijt, totus beneficio salvatoris indiguit: si totus beneficio salvatoris indigebat, totum Christus veniendo saluavit. Cont. Felician. ca 13. If the whole man both body and soul were lost, he wholly had need of a Saviour: & if he wholly needed a Saviour, Christ by his coming did wholly save him: Ergo it followeth, that Christ must wholly have died and suffered in body and soul to redeem man (for our redemption was wrought by his death) that was lost in body and soul.  
17 The Anthropomorphits did imagine, that God was in shape and proportion like a man, Haeres. 50. Do not our Rhemistes savour strongly of this heresy, which allow the Image of God to be pictured in their Churches like an old man with grey hairs? Annot. Act. 17. ver. 29.  
18 The heretics Seleuciani, or Hermiani, denied that Christ did sit at the right hand of God in his flesh, but that he had left or put off his flesh, and placed it in the Sun. Haeres. 59 The papists now, though in words they affirm not this, yet by a necessary sequel of opinion, they must leave Christ without his flesh in heaven, as often, as they would have it present in the mass: for it seemed an absurd thing even to those gross heretics, that the body of Christ should be in many places at once: for if they had known the shifts, which papists now have found out, to establish their Real presence, who doubt not to say, that the body of Christ may be in many places: to place Christ's flesh in the Sun, they needed not to have removed it out of heaven: They might have said he was in both places at once. Yet here in the Seleuciani seem to be more reasonable then papists, that they have provided so glorious a place for the body of Christ, even the beautiful tabernacle of the Sun: but the other thrust the flesh of Christ into a narrow room, & bring him within the compass of a thin cake, or put him into a box, and house him in their bellies, yea send his body to a viler place than so, even to the draft, where their bellies are purged, as some of them have been driven to grant: But that the flesh of Christ cannot be in many places at once, Augustine showeth, writing thus upon those words in the Gospel, What if you see the Son of man ascending where he was before? Illi put abant eum erogaturum corpus suum, ille autem se dixit ascensurum in coelum, utique integrum. They imagined that Christ would have bestowed his body amongst them, but he faith, he will ascend into heaven, that is to say, whole and found. tract in johan. 27. If so be then Christ doth now bestow his body in earth, in Augustine's judgement he cannot be whole in heaven.  
19 The heretics called Abeliani, thought it not lawful for their sect to live without wives, and yet they never used nor kept company with their wives. Haeres. 87. Do not the papists come near them, which hold that their priests, which were married before orders, ought not afterward to have access to their wives, yet are they their wives still? Rhemist. act. 21. sect. 1.  
20 The Pelagian heretics did hold three pernicious opinions. First that a man may be perfect in this life and keep all the commandments. Haeres. 88 So the Rhemistes say, it is possible to keep God's commandments. Annot. john. 4. sect. 1. secondly, the Pelagians say, that grace is given only unto men to this end, that they may do more easily those things, which they are commanded to do, by their own free will. Haeres. 88 So the Rhemistes say, that man was never without free will, but having the grace of Christ, it is truly made free. Annot. john. 8. sect. 2. What is this else, but that his free will is made more free, and that grace helpeth him not wholly to work, but more easily only? Thirdly the Pelagians hold: Gratiam Dei non ad singulos actus dari: That the grace of God is not needful to be given at every assay, but that their free will in most things is sufficient: August. Epistol. 106. So the Rhemistes say, that though the Gentiles believed specially by God's grace, yet they believed also of their own free will. Acts. 13. sect. 2. What say they now else, but that a man may believe by his own free will without grace?  
21 The Manichees condemned the eating of flesh as being unclean and impure: Haeres. 46. So the papists at certain times forbidden the eating of flesh. And herein perhaps they differ from the Manichees, They held that flesh was unclean by creation, the papists by reason of the curse: for God cursed the earth, and not the waters, say they: and therefore upon fasting days fish is preferred before flesh. Durand. lib. 6. cap. de alijs ieiunijs. So they both agree in this, that flesh is a thing unclean and impure: for if they had not so thought, why did not the popish Bishop of London Stokesly rather suffer the pig to be eaten, which was found in one Frebornes' house in Lent time, his wife great with child longing for a piece thereof, then command it as an unclean thing to be buried in Finsbury fields, and so the good creature of God to be spilt and lost? Fox pag. 1585.  
22 There was also another most blasphemous opinion of the Manichees for they held, that the parts and members of Christ were dispersed every where, and that in their meats and drinks, they did deliver the members of Christ, which were tied and bound in the creatures: 
August in Psal. 104.  Tales, saith Augustine, sunt electi eorum, ut non sint saluandi a Deo, sed saluatores Dei, liberant enim membra Christi, cum manducant: The elect amongst them (for so they call their principals and ringleaders) are such, that they look not themselves to be saved of God, but profess rather to be the saviours and redeemers of God: for they do set at liberty, as they imagine, the members of Christ in their daily eating. Compare now the opinion of the papists with these heretics: see if they be not cozen germans: for as they made themselves, Saluatores Christi: The saviours of Christ: so is it a saying among papists, that, Sacerdos est creator creatoris sui: That the priest doth make his maker, by five words speaking in the mass. But herein the papists go beyond the Manichees: for they delivered the body and members of Christ from the prison of the creatures, and sent them up to heaven: but the papists bring them down from heaven, and close them in the creature under the shape of bread and wine.  
23 last there was a notable heretic one Rhetorius, who affirmed, that all other heretics did, Rectè ambulare: Walk the right way, and hold the truth. Haeres. 72. But this seemeth so absurd a thing to Augustine, that he doth not give credit unto it: Who if he were now alive, would not think it so incredible a thing: for excepting those heresies, which have been raised concerning the natures of Christ, & his person (where notwithstanding the papists are not free from error) what heresy hath there been held about the offices of Christ, his kingdom, priesthood and prophetical office, which is not this day, either in whole or in part, maintained by the Church of Rome? as it may partly appear by that which we have said already.  
And thus, I think, we have in some measure recompensed our adversaries courteous dealing, who so kindly upbraid us with heresy: Let all the world now judge who are nearest cousins to heretics, they or we. We may say unto them as Augustine sometime to the Donatists: Videsne, quemadmodum ista non sententia sua sed vesica, non solum inani sono, verumetiam in capite vestro crepuerit? Do ye not see, how this their vain sentence & puff of a bladder, hath given a crack, and is broken upon their own head? count Petilian. lib. 2. cap. 101. So this stormy blast of heresy, which they have puffed at us, is blown upon their own faces: and they only are found to be the heretics. If they speed no better in other matters, the worst end of the staff is like to be theirs. And this shall suffice for this part.   

Of the gross absurdities and inconveniences of Popish Religion.  
We will now (the Lord assisting us) lay together some of those absurd and unreasonable positions, which are boldly without shame affirmed by our adversaries, having already sufficiently detected and discovered their blasphemies, opinions contrary to scripture, together with their heresies. And herein the papists do bewray such ignorance and blindness, that we need not doubt to say, as it is alleged by the holy Apostle, That God hath given them the spirit of slumber; eyes, that they should not see▪ and ears, that they should not hear 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 believe lies. 2. Thess 2. 11. But now to the matter in hand.  
They affirm that no general council is of sufficient authority without 
1 Absurd  the allowance of the pope: And that he is in such sort above all counsels, that he cannot though he would, submit himself to their sentence. Bellar. de concilijs lib. 2. cap. 11. & 14. But the scripture saith, he that refuseth to hear the Church, let him be unto thee as an heathen man, or publican. Math. 18. 17. Therefore if the pope shall refuse the sentence of the Church assembled in general counsels, he is no better, by the voice of Christ, than an heathen. The papists being further urged, that if the pope were above counsels, there should be no way to resist a wicked pope. Bellarmine answereth like a Clerk, that there is no other remedy left in such a case, but to pray to God, who will either convert or confound such a pope. Lib. 2. de Concil. cap. 19 An answer as absurd, as the opinion is: for by this means the Church shall run into ruin and decay, when it is in men's power to help it, which is nothing else but to tempt God, then to depend of his extraordinary work, when he hath appointed an ordinary mean of redress.  
That to have been twice married, is a greater let and impediment to the election of a Bishop, than either adultery or fornication, Bellarm. de clericis. lib. 1. cap. 24. Whereas these are every where prohibited in scripture, but not one place can be showed, where second marriage is forbidden.  
That a man may attain unto a greater measure and higher degree of the love of God, then is commanded in the law: Thou shalt love the Lord thy Godwith all thy soul, with all thy strength, Bellarm. de Monach. lib. 2. cap. 6. respon ad Melancthon. Whereas it is certain that it is not possible for us to love God in such perfection as we ought, and are commanded▪ much less can we do more, then is our duty to do. Luk. 17. 10.  
That it is not lawful for a votary to marry, though he were sure by marriage to cure some mortal or deadly disease, that otherwise is incurable, Bellar. de monachis lib. 2. cap. 32. resp. ad. 4. rationem. Yet S. Paul counseleth Timothy to drink wine, whereas his manner was to drink water, not for any mortal disease he had, but because of his infirmity and weakness only. 1. Timoth. 5. 23. And all such vows, as are made rashy to the hurt and hindrance of ourselves or others, may better be broken, then kept, because they offend against the law of charity. Leuitic. 5. 4. 1. Samuel. 25. 22. David breaketh the oath or vow, which he had rasblie made in his anger.  
That Christ was, Verèmendicus: A mere beggar, and wanted both the use, and dominion of temporal things, Bellarm. de monach. lib. 2. cap. 45. But Augustine according to the scriptures saith: Nisi putetis, quia dominus petebat & indigebat▪ cuiseruiebant angeli, qui de quinque panibus tot millia pavit: Unless ye think (saith he) that Christ begged, & was in want, unto whom the Angels ministered, and who was able of five loaves to feed so many thousand: in Psal. 146.  
This opinion, which the jesuite holdeth, that Christ was a beggar, was condemned by Pope Paulus. 2. for heresy. Ann. 1465. ex histor. sca. mundi. How dare he then control his Pope holy father's determinate sentence?  
Diabolus odit imagines: The devil himself hateth and cannot abide an image. Bellarm. de imaginibus sanctor. lib. 2. cap. 12. yet S. Paul saith, what is offered or sacrificed to Idols, is sacrificed to devils. 1. Corinth. 10. 20. He doth so abhor an image that who so worshippeth them, doth the devil great service.  
Whensoever we see either a manger to be painted or graven to represent the nativity of Christ, or a post or pillar to represent his scourging, Non carent veneratione sua: There is some religious reverence to be done unto them: Bellarm. de sanctor. imaginibus. lib. 2. cap. 30. So in the jesuits judgement every Alehouse painted cloth, showing any such picture, must be adored and worshipped.  
That the sacrament doth confer grace: Ex opere operato, by the very work that is wrought, that is, the external action, not for the worthiness of the minister or the receiver. Neither doth faith give efficacy to the sacrament, no more than the dryness of the wood is the cause that it burneth, which is the fire. Bellarm. lib. 2. de effect sacrament. cap. 1. not. 4. These are foul absurdities: as to think, that any action of itself pleaseth or is acceptable unto God without faith, contrary to the scripture, Hebr. 11. 6. And to make the sacraments to be more principal than faith, whereof they are but seals. Rom. 4. 11. And faith being the very life of a righteous man. Rom. 1. 17.  
Thata pagan or Infidel may baptise in a case of necessity or extremity, Bellarm. de Baptism. lib. 1. cap. 7. A very absurd thing that one by Baptism may be received into the Church and made a member of Christ, by him that is not in the Church nor of the body of Christ nor ever was: Whereas Christ said only to his Apostles; Go and teach all nations, baptizing them, etc. Math. 28. 19  
That it is very probable that john Baptist used no form of words at all in his baptism, Bellarm. de sacram. Baptis. lib. 1. cap. 20. Which is an absurd saying, and contrary to S. Paul, who testifieth of john, that he baptised the people, saying unto them, That they should believe in him, which should come after him, that is, in jesus Christ, Act. 19 4.  
That the Apostles were first made priests in the institution of the Lords supper, and Bishops afterward, when Christ was risen from the dead. Bellarm. de sacram. Confirmat. cap. 12. resp. ad. 2. argum. But what need they be ordained priests or Bishops, who already were called to be Apostles, which is the first and chiefest office in the Church? Ephes. 4. 11. And includeth other inferior functions: for the Apostles together with their Apostleship were made pastors, and doctors & Bishops to, if you will, of the Church, so that they needed not any new investing to these functions.  
That the Bishop is the only pastor of his diocese, and that inferior ministers & teachers are not pastors properly. Bellar. de Concil. lib. 1. cap. 15. Yet S. Peter maketh Elders, Presbyteri, (as they translate,) priests, to be the proper pastors of their several charges: Feed the flock of God, which dependeth on you. 1. Pet. 5. 3. But if a particular flock or congregation depend on their teacher and instructor, then is he properly their pastor.  
The regiment of the Church is easier than the government of the common wealth: Facilior est gubernatio ecclesiastica, quam politica: Bellarm. de Roman. pontiff. lib. 1. cap. 9 respon ad object. 4. Here the jesuite bewrayeth his great ignorance, seeing there is no greater charge, than that which concerneth the souls of men: the care whereof Bellarmine confesseth not at all to belong to the political or civil magistrate. And therefore S. Paul crieth out in admiration of this weighty and wonderful calling: Who is sufficient for these things▪ 2. Corinth. 2. 16. And therefore calleth the care, which he had of the Churches, a trouble & a cumbrance. 2. Corinth. 11. 28. It is not therefore so light and easy an office, as the jesuite thinketh, to have charge of men's souls.  
Tantum abest (saith Bellarmine) ut negatio Petri obsit primatui, ut potiùs eum confirmet: Peter denial of Christ was so far from hindering his primacy, that it did rather further it. De Roman. pontific. lib. 1. cap. 28. A great absurdity: for it was so far from being any help or furtherance to Peter, that it had been sufficient without the great mercy of God, to have hindered his salvation. And if Peter received such a benefit by his denial of Christ, he might have spared some tears, and not have wept so bitterly for his fault.  
Whereas we allege against our adversaries, that it is like that Peter was not at Rome when S. Paul wrote his Epistle to the Romans, because he is not remembered amongst so many, in the Apostles salutation, cap. 16 They shape us these and the like answers: It might be that Peter at that time was out of the town, or that there were special letters sent to Peter beside, or this epistle might be sent enclosed to S. Peter by his means to be delivered to the Church, Rhemist. annot. Rom. 16. sect. 4. Who seethe not the absurdity and insufficiency of these answers?  
That Peter failed in charity, when he denied Christ, and not in faith, & if he failed in faith, he lost the confession of faith, not faith itself, Bellarm. de Roman. pontiff. lib. 4. cap. 3. But how I pray you can a man fail in charity and not in faith, seeing a lively faith always worketh by love? Galath. 5. 6. and can not be separated or divided from it. And it is as absurd a thing to say, a man may lose the confession of his faith, and yet keep his faith sound: for these two are the principal fruits of faith, to Believe with the heart, and confess with the mouth, Rom. 10. 10. And where either of these is wanting, there cannot be a right & perfect faith.  
That the pope as he is pope can not err: And yet whether he may err or not: Est ab omnibus fidelibus obedienter audiendus: He is obediently to be heard and followed of all the faithful, Bellarm. de Rom. pontific. lib. 4. cap. 2. What an absurd thing is this, to bind the Church absolutely to obey a man, as well when he erreth, as when he erreth not: S. Paul durst require no more of the Corinthians but to follow him as he followed Christ. 1. Co. 11. 1.  
In the late devised doctrine of their imagined Antichrist, our adversaries are driven to grant many absurdities. 1. That Antichrist shall come of the tribe of Dan, Rhemist. 2. Thess. 2. sect. 8. Whereas it is certain that the tribes of the jews are now shuffled together, & the distinction of their kindreds & families is not kept: for if in Ezra his time after the captivity their genealogies were not perfectly known, and therefore some were put from the priesthood, Ezra. 2. 62. how much more now, the jews having been dispersed in the world almost 16. hundred years, is it like, that their pedigree and descent from their fathers is not observed?  
2 Antichrist, say they, shall have his imperial seat at jerusalem, and re-edify again the temple, and command circumcision to be used. Bellarm. lib. 3. de pontiff. cap. 13. This is a great absurdity contradicting the truth of scripture: for Haggai the prophet calleth the temple builded by Zorobabel the last house, 2. 10. But if it shall be the third time erected, how was that the last?  
3 That Antichrist shall reign but 3. years and an half: and yet in this space shall fight with the three Kings of Lybia, Egypt, Aethiopia, and persecute the Christians through the whole world, Bellarm. cap. 16. But let any man say: how is it possible that in so short a time Antichrist should conquer and subdue the whole world? In the which space a man can hardly compass, or go through the world.  
The popish religion preferreth the rich before the poor, even in spiritual matters. Ideo in hoc solo casu melior est conditio divitis, quam pauperis, quia habet unde suffragia fiant pro ipso. In this case only the estate of the rich is better than the poor, because he hath, where with all suffrages should be made for him: that is, he is able to give largely for Masses. Albert. Mag. de office missal. tract. 3. But the scripture biddeth otherwise, that we should not have respect unto the rich, that hath a gold ring, or weareth gay apparel. jam. 2. 2.  
The sign of the cross even by the very act and making of the sign, though it be done by a jew, Infidel or pagan, is offorce to drive away the Devil, Bellarm. de imaginib sanct. cap. 30. Yea, but carnal weapons, such as the sign of the Cross is, profit not good Christians against their spiritual enemies. 2. Cor. 10. 4. how much less Pagans or Infidels.  
The jesuite maketh two representations of the death of Christ: there is simplex repraesentatio, a simple & plain representation, and that is in the sacrament of the Eucharist: and there is repraesentatio ad viwm, a full and lively representation of Christ, & that is upon good Friday, when Christ's death is set forth by divers gestures, actions, instruments, copes and vestments. Bellarm. lib. 1. de Miss. cap. 1. But how absurd a thing this is, every man may see: that the representation of Christ's death in the Sacrament, instituted of the Lord himself to be a showing forth of his death, should be but a plain and simple representation: and the other devised by man, being done without a Sacrament, should be called a lively representation: What is this else, but to set the spirit of God to school, as though a more lively showing forth of Christ's death could be devised by man, than was ordained by Christ?  
It is not necessary (they say) in every Sacrament to have a visible sign, and therefore the words of absolution (which are audible, though not visible) may be the external sign in penance. Bellarm. lib. 1. de penitent. cap. 11. See what an absurd saying this is: for by this reason the preaching of the word may be a sacrament, because there is an audible sound.  
Likewise in the Popish Sacrament of matrimony, the jesuite maketh the parties contracted, both the matter of matrimony, and the Ministers, and the form to be these words: I take thee etc. Bellarm. de matrim. cap. 6. Here are two great absurdities: for first the preachers & Ministers of the word only are the dispensers of the mysteries & sacraments of the Church, 1. Cor. 4. 1. therefore the parties themselves cannot be the ministers of matrimony, which they say is a sacrament. Secondly it is not every word that sanctifieth but the word of God. 1. Timoth. 4. 5. but these words, I take thee, etc. are no part of the word, therefore they have no power to sanctify.  
The Rhemistes hold opinion, that Henoch and Elias do yet live in their bodies in Paradise: Apocal. 11. sect. 4. But paradise is now no other place but heaven, 1. Corinth. 12. 2. 4. But there (they say) Henoch and Elias are not, for they shall come again in their own persons (as they hold) and resist Antichrist, and in the end be stain of him: but bodies once glorified in heaven, can no more die, neither are subject to violence: If then they be not in heaven, they are not in paradise, which is no other place but heaven. Let now any indifferent man judge, how handsomely these things agree together.  
That the Angels shall be are the sign of the Cross before Christ coming to judgement, Bellarm. de sanctis, lib. 2. ca 28. This also is a fantastical conceit of theirs, without any ground of Scripture, or any good reason.  
But of all other popish absurdities, these are most gross and palpable, which they are driven to confess about their devise of transubstantiation in the Eucharist.  
First, they do grant, that the body of Christ may be and is in many places at once locally and visibly, that his flesh is at the same time in heaven, and in earth in the Eucharist, Bellarm. de sacram. Eucharist. lib. 3. cap. 4. Yet the Angel saith contrary, He is risen, for he is not here. Math. 28. 6. Which had been no good argument, if Christ's body be in many places at once.  
Secondly, they further affirm, that Christ's body in heaven, and at the same time in earth▪ are not sundry bodies, or divers parts of one body, but one whole body, not divided or discontinued from itself, Bellarm. ibid. Thus they make Christ a monstrous body, that can fill heaven, and earth, and indeed they in so saying, destroy his humanity.  
Thirdly, they grant that the body of Christ is in the Sacrament with all his parts and dimensions, hands, face, feet. Bellarm. lib. 3. de Eucharist. cap. 7. But what an absurd and impossible thing is this, that the body of a man, as of three cubits in height, and having other dimensions answerable to the proportion and stature of an human body, should be enclosed in a thin wafer cake, such as they use in their Eucharist, not a span in breadth, without destruction of the parts and dimensions of the body?  
Fourthly, that one and the same body of Christ, in the same instant, may be said to be, Sursum, deorsum, Above and below, Remotum, propinquum, Near unto the earth, and far distant from it, that it may be in motion in one place, and yet rest and be at quiet in an other, as the soul in the body, as it is in the feet, is near to the earth, as in the head, it is further off, Bellarm. de sacram. Eucharist. lib. 3. cap. 4. These are absurdities contrary to the rule of reason, that contradictory speeches should in one instant be true of the same body or subject. And what is heresy, if this be not, to resemble and compare the flesh of Christ to a soul or spirit, that as the soul is in the body in no certain place, but everywhere, so the flesh of Christ should be in the world? for this followeth of the jesuits comparison between the soul of man, and the flesh of Christ.  
5 Corpus Christi incipit esse in altari, (saith Bellarmine) per conversionem panis in ipsum, The body of Christ beginneth to be in the altar by the conversion or turning of the bread into his body, Lib. 3. de sacram. cap. 4. What great blasphemy is this, to affirm that Christ's flesh is made of bread? for these are their own words, that the bread is not annihilate, that is, turned into nothing, but into the body of Christ. And Bellarmine also confesseth, that Christ's body in the Eucharist is made of bread, as the wine was of water by our Saviour Christ, john 2. But in that miracle it is certain the water was the matter whereof the wine was made, for otherwise Christ would not have bid the servants fill the waterpottes with water, if he had purposed to create wine of nothing rather then to change water into wine. Bellarm. de sacram. Eucharist. lib. 4. cap. 24. Thus Christ by popish divinity shall have a breaden body.  
6 That after the words of consecration, there remain only the accidents of bread and wine, as their colour, taste, roundness and such like, the substances of them being changed: And so they confess against the rule of nature and reason grounded upon scripture, that accidents have a being and substance of their own without a subject, Harding defence. apolog. 305. pag. And it is the general opinion of all papists: So in their opinion there may be the whiteness, roundness and taste of bread, and yet no bread: the redness, tartness and other properties of wine, and yet no wine. If a man then should ask, what round or white or red thing is this? they can not say bread or wine, for there is none left: Neither will they say, that the body of Christ is either white or red, and thus are they driven to their shifts. Whereupon some of their schoolmen have said, Accidentia illa sunt in aenre, tanquam in subiecto: The accidents are in the air as in their subject, De consecrat. distinct. 2. Species, in glossa.  
7 They are the accidents of bread & wine, which are eaten, & chawen, or rend by the teeth, Bellarm. lib. 1. de sacram. Eucharist. cap. 11. respon ad argum. 5. And which go down into the belly, and nourish and feed the body, Harding defence. apolog. pag. 305. Thus by popish philosophy, the accidents of wine make a man drunk, the accidents of bread may feed a man and make him fat, without either bread or wine.  
8 That Christ would not have the external figures and shapes of the elements changed, but remain still, because man would abhor to eat human flesh in the proper shape, Bellarm. lib. 3. de sacram. Eucharist. cap. 22. But what an absurd thing is this? as though Christ would command any unseemly thing, or contrary to humanity. And how could the Apostles command the Gentiles to abstain from strangled, and from blood: Acts 15. when as by their doctrine they did eat daily in their assemblies the raw flesh and blood of Christ?  
9 If the consecrate host, as they call it, chance to putrify and corrupt, or to be burnt with fire, or devoured of a Mouse, or any other vermin by the negligence of the priest, they say, it ceaseth to be the body of Christ, and that God in that very instant supplieth some other matter, Bellarm. lib. 3. the Eucharist. cap. 24. ad argum. 6. Or else it returneth into the nature and substance of bread again, as other papists affirm, Fox p. 496. So there is no less miracle wrought by occasion of the priests negligence, than was before by the words of consecration. And it is not enough for God to work miracles for men, but even for Mice also: yet Bellarmine telleth us very soberly, that all this is done, Sine miraculo, without a miracle: But how I pray you, can bread be turned into flesh, & flesh again into bread without a miracle?  
10 Yea some of them are not ashamed to write thus, Si Canis vel porcus deglutiret hostiam consecratam integram, non video quare corpus domini, non simul traijceretur in ventrem canis vel porci: If a Dog or a Hog should devour a whole consecrated host, I see no thing to the contrary but the body of Christ may pass withal into the belly of the dog or hog, Alexander Halens. part. 4. quaest. 25. memb. 1. And the allowed Gloss saith: Corpus Christi potest evomi, The body of Christ may be spewed or vomited up again: De consecr. distinct. 2. Si quis in Gloss.  
11 They suffer not the lay people to be partakers of the Cup, but to receive in one kind only, alleging these and such like weighty causes, as the danger of spilling, shedding, and shaking the blood out of the cup, or the souring, or else sticking upon men's beards, and such like, Bellarm. lib. 4. the Eucharist. cap. 24. Fox▪ pag. 1150. Are not these (think you) matters of great moment and importance, to frustrate, and make void the institution of Christ?  
Unto these and such like absurdities of pope-catholike Religion, we may adjoin also the profound and weighty questions, and deep discourses of popish Divines: as to begin with their captains and ringleaders, and first fathers of superstition: Austin the Monk, that was sent into England by Gregory the first, sent unto his master to know his judgement and resolution, in these, and such like weighty matters.  
First, whether a woman great with child ought to be baptised. Secondly, after how many days the children that are borne aught to be baptised.  
Thirdly, if she be in her monthly course, after the disease of women, whether then she may enter into the church, & receive the communion.  
4 Whether it be lawful for the man▪ after company had with his wife, before he be washed with water, to enter into the Church: These and such like grave questions this Seraphical doctor sent unto Rome to be discussed, souring rather of jewish superstition, then of Christian faith and judgement. Plura apud Fox▪ pag. 117.  
The like stuff a monkish letter sent to king Naiton king of Pictes, by Abbot Colfride, containeth: In the which entreating of the shaving of priests, he exhorteth the king to reform his country, and to imitate the shaving of S. Peter, rather than the shaving of Simon Magus: Which at the first appearance (saith he) hath a show of a shaven crown, but if you mark his neck, you shall find it curtailed in such wise, as you will say, it is rather meet to be used of the Simonistes, then of Christians. The blind superstitious king having read this letter, kneeled on the ground, and gave God thanks that he had deserved to receive such a present out of England: ex Beda, lib. 5. cap. 22. Is not this deep divinity, and fit matter for the king and states of a land to busy their heads about? And had the country no need to be reform touching the doctrine of faith or manners, but all must be laid aside, and care only taken for shaving of crowns? He speaketh much of S. Peter's shaving, how Peter was shaved one way, Simon Magus an other: but where findeth he in scripture, or any approved writer, either this or that? But such was the divinity, that Monks spent their time in, in those days.  
Such an other great and difficult question much troubled and busied the pope's schoolmen of later times: as who should be our Lady's confessor, or ghostly father: after much discussing and debating of this matter, it was agreed to be S. john. But hereupon sprang a more doubtful matter, that seeing our Lady was void of all sin both Original and actual, as they affirm, what need she should have of confession, or if she did confess, what she did say in her confession. And here Albertus Magnus doth help at a pinch, & telleth us plainly, her confession was this: That she had received that great grace to be the mother of Christ, not excondigno, of any dignity of her own: but yet notwithstanding of congruity, Albert. cap. 74. super evan. Miss●s est.  
Ann. 1509. There was a fierce contention renewed between the Franciscane and Dominike friars, about the conception of the virgin Mary. The Franciscans held this most blasphemous opinion, that she was not only void of actual sin, but even free from Original sin, unto the which she was not subject, no not one moment of her Conception. The dominic affirmed more agreeable to the scriptures, that Christ only had this privilege to be conceived and borne without Original sin, notwithstanding they granted that the blessed virgin was also sanctified and purged in her mother's womb from Original sin.  
Yet the franciscans prevailed, and the poor Dominikes with the truth, were crushed to the walls, the Pope himself who was then Sixtus the fourth determining against them. Plura Fox. pag. 800. Were not these deep divines and profound doctors, that would trouble themselves with this question, which was long before decided by the Apostle, who doubteth not to say, That all have sinned: Rom. 3. 23. & 5. 12. Yea and Marry herself acknowledgeth that she had need of a Saviour, Luk 1. 47. And therefore was a sinner as well as others. Such were the matters which in those times of ignorance and darkness the popish clergy did occupy themselves in: Magis puerilibus ineptijs, quàm sacerdotum & cordatorum virorum prudentiae convenientia: Matters fitter for children to toy withal, then beseeming the gravity of priests & stayed men, as Constantine saith writing to Alexander and Arrius, Euseb. de vit. Constantin. lib. 2.  
Thus far also concerning the absurd and frivolous positions, maintained by our adversaries: I profess not (as I have often said) in this treatise to make a collection of all, but every where, taking what came next to hand, to give the reader a taste, referring the rest to himself, for I trust, by these few examples, which I have set down, we may easily judge and discern of popish religion: for it fareth with them, as Augustine said of some other heretics in his days: Qu●madmodum solet accidere, ut quando transeuntes nubes per obscura noctis intuemur, earum caligine sic acies nostra turbetur, ut in contrarium nobis sydera currere videantur: sic isti, quia in erroris sui nubilo pacem non inveniunt, etc. As it happeneth, when we see the clouds move in a dark night, our sight is so dimmed, that we imagine the stars to go another way: So these fellows not finding any end or stableness in the clouds of their error, are not able rightly to judge of the truth, but think that the scripture and all goeth awry: De divers. ser. 15. Even thus our adversaries being besotted with their own imaginations, and their eye of judgement obscured with the thick clouds of wilful ignorance, do run as it were in a maze, taking error for truth, & absurd and strange positions, for catholic and sound doctrine. Now to the next Pillar.     

The third Pillar of Popish doctrine consisting of 3. parts, lose arguments, weak solutions, and subtle and sophistical distinctions.  

The first part setting forth the lose and light arguments, whereby papistry is upholden.  
FIrstlet us see how pithily our adversaries dispute, & how lustily they lay about them for the supremacy, and peerless authority of the pope.  
Peter did excommunicate Ananias and Sapphira: He healed the sick by his shadow: Ergo he was head of the Church, Rhemist, annot. act. 5. 8. Peter's person was guarded with 4. quaternions of soldiers. Act. 12. 4. the Church prayeth for him, ibid. sect. 4. Paul nameth him Cophas 1. Corinth. 9 5. Ergo he was chief of the Apostles, & consequently the pope his successor is head of the Church.  
Christ said unto Peter, I will give unto thee the keys of the kingdom of heaven. Math. 16. 19 And Christ again bid Peter feed his sheep, john. 21. Ergo Peter and his successors the pope's, are the judges of the true sense of the scripture, Bellarm. de verb. interpret. lib. 3. cap. 5.  
Christ saith john 10. 16. There shall be one shepherd, and one sheepefolde● Ergo there aught to be one chief pastor of the universal Church, and that is Peter and his successors, Bellarm. lib. 1. de pontisi●. ' Roman. cap. 9 Whereas Christ in that place speaketh of the calling of the Gentiles: Other sheep I have also, which are not of this fold: That they together with the jews shall make but one sheepfold under Christ.  
Christ said to Peter, I have prayed for thee, that thy faith should not fail: Ergo the pope cannot fail, nor err in faith, Bellarm. de Roman pontiff. lib. 4. cap. 3. So Christ prayeth for all the faithful. john. 17. 20. Therefore by this reason all believers should be privileged from error.  
Wheresoever two or three are gathered together in my name, there am I in the midst of them, Math. 18. 20. Ergo it belongeth to the Pope to call and congregate counsels: for to be assembled in the name of Christ, is nothing else but to be gathered together by the pope's authority, which he hath received from Christ, Bellarm. de council▪ lib. 1. cap. 12.  
So by this reason if two or three of the faithful meet together in the fear of God, Christ will not be present, unless they have the pope's leave to come together.  
Christ said to Peter, Put up thy sword into the scabbard: Ergo the pope hath both sword, Harding ex jewel. pag. 579. A simple argument, Peter was rather rebuked for striking with the sword, than commanded to use it.  
The Church that is at Babylon saluteth you, 1. Pet. 5. 13. Ergo Peter was at Rome: for by Babylon here he meaneth Rome, Bellarm. lib. 2. de pontiff. cap. 2. A silly argument to prove Peter's being at Rome: he was at Babylon, Ergo at Rome: yet by their own confession Rome is Babylon, which is the seat of Antichrist.  
Your faith is published through the whole world, Rom. 1. 5. Ergo the Church of Rome can not err, Rhemist. ibid. So S. Paul saith of the Church of the Thessalonians, Your faith is spread abroad into all quarters, 1. Epist. 1. 8. Ergo neither could their Church err in faith.  
God took of the spirit that was in Moses, and gave it among the 70. Elders, Num. 11. 16. Ergo Bishops have their authority from the pope, Bellarm. Ans. The pope might rather challenge to be Aaron's successor, who was the high priest, than Moses. And hath the pope than such abundance of the spirit of God, that he can afford a portion thereof to all the Bishops in the world, and yet keep enough for himself?  
Melchisedech was both King and Priest, Ergo the pope is also a temporal prince, Bellarm. lib. 5. de Rom. pontiff. cap. 9 This argument beside that it hath no sequel at all, containeth blasphemic: for Melchisedech was only a type and figure of the spiritual kingdom and priesthood of Christ, as the Apostle maketh the application. Hebr. 7.  
Then began men to call upon the name of the Lord, Gen. 4. 26. Ergo there were Monks before the flood, Bellar. de Monach. lib. 1. cap. 5.  
Suffer little children to come unto me, Math. 19 Ergo young men and children may be made Monks, Bellarm. de Mon●ch. lib. 2. cap. 35.  
God said to Abraham, Go out from thy kindred and from thy father's house, Gen. 12. 1. forget thine own people and thy father's house. Psal. 25. 10. Ergo it is lawful for children without their parent's consent to enter into profession of Monkery, Bellarm. ibid. cap. 36.  
Now for purgatory, which they imagine to be a place of temporal torment after this life, they reason thus out of scripture. The prophet David saith: Lord rebuke me not in thine anger, nor chastise me in thy wrath▪ Psal. 38. 1. We went through fire and water. Psal. 66. 12. Who shall abide the day of his coming? for he is like a purging fire, and as fullers soap. Malach. 3. 2. Ergo there is a purgatory fire after this life. These arguments are too vain for children: As though where the Scripture speaketh of fire, it must needs be understood of purgatory fire, whereas the prophet David by water and fire understandeth the afflictions of the Church: and the Pophet Malachi, the day of the Lords visitation.  
The like pithy arguments they ground out of the new Testament, as Math. 5. 22. He that is angry with his brother is culpable of judgement, he that saith Racha, shall be judged by a Council. Luke 23. the thief upon the cross said to Christ, Remember me, when thou comest into thy kingdom. Act. 2. 24. whom God hath raised up, and loosed the sorrows of (hell as they read) for it was impossible for him to be holden of it. Ergo, there is a purgatory after this life, Bellarm. de purgator. lib. 1. cap. 4. loc. 5. 7. 8. These be their goodly arguments, which if they prove any thing, do insinuate thus much, that Christ's kingdom is purgatory, as in the second place, and that Christ himself was in purgatory, as it followeth by their collection out of the third place alleged: And that a man for a rash word speaking shall be tormented in purgatory, which they say exceedeth all the pains and punishments of this life, as out of the first place.  
The like arguments they have for purgatory drawn from profane authority, as from the Turks Koran, out of Plato in Gorgia, out of Cicero in somnio Scip●onis, and Uirgils' Aeneads, and last of all, flames of fire do break forth from the great hill Aetna, and out of other places: ergo there must needs be a purgatory, Bellarm. cap. 7. & 11. Are not these substantial arguments to ground a man's faith upon? for Bellarmine saith, it is an article of faith to believe purgatory, and that he which believeth it not, is sure to go to hell, Lib. 1. de purgat. cap. 11. Thus the unbelieving Turks, the heathen philosophers and poets, are become masters of Christian men's faith.  
Christ raised Lazarus from the dead. joh. 11. the rulers daughter. Mat. 9 the widows son, Luk. 7. Ergo, We ought also to pray for the dead, Bellarm. lib. 2. de purgat. cap. 15.  
Rom. 2. 7. To them, which continue in well-doing, glory, honour, and immortality. Ergo saints are to be worshipped. Bellarm. de Sanctor. beatitud. lib. 1. cap. 13. argum. 7. Moses prayeth thus, Remember O Lord, Abraham, Isaac, & Israel thy servants, Exod. 32. job saith, have pity upon me, O my friends, job. 19 21. Ergo, we may and ought make our prayers unto Saints, Bellar. ibid. cap. 19 these arguments do rather move laughter, then minister any matter worthy of confutation.  
The Israelites were commanded to strike the blood of the Paschal Lamb upon the two side posts of the door and the upper door post, Exod. 12. 7. jacob laying his hands a cross did bless joseph's sons, Gen. 48. Apocalyps 14. 1. having his father's name written in their foreheads: this is the sign of the cross: Ergo it is an holy and venerable sign, Bellarm. de imaginib. Sanctor. lib. 2. cap. 29. Is not this well reasoned for the cross?  
The Israelites were commanded thrice a year to go up to jerusalem, Deuteron. 16. Christ went up with his mother and josepth to Jerusalem, Luk. 2. Paul made haste to go up to jerusalem to keep the feast of Penticost, Act. 20. Ergo now also Christians may go in pilgrimage to jerusalem and to the holy Land, Bellarm. de cult. sanctor. lib. 3. cap. 8. Thus we learn a new point of popish divinity, that our saviour Christ and the Apostles went in pilgrimage: Whereas Christ himself saith the contrary: The time cometh, when ye shall neither in this mountain, nor in jerusalem worship the father, john. 4. 23. This agreeth with an other popish tale, that Christ came in pilgrim's weed to S. Gregory's table of hospitality, Rhemist. annot. Heb. 13. sect. 2.  
Swear not by heaven, it is the lords seat, nor by the earth, it is the lords footestoote. Math. 5. The place where thou standest is holy ground. Exod. 3. Thou hast known the holy scriptures of a child. 2. Timoth. 3. 15. The very letters of scripture are called holy, because of the holy contents. Ergo also Images of Saints, because they are signs of holy things are to be reverenced and worshipped, Bellarm. de imaginib. sanctor. lib. 2. cap. 12. And these, with the like are their stout arguments, for the adoration of Images.  
The prophet commanded Naaman to wash him himself 7. times, 2. King. 4. The Altar must be cleansed 7. days, Exod. 29. 37. job offered 7. Bullocks and 7. Rams for his friends, job 42. So in the apocalypse, 7. Churches, 7. Angels, 7. Stars, 7. Candlesticks, 7. Thunders, and the like. Ergo there are 7. Sacraments, Bellarm. de sacrament. lib. 2. cap. 26. Rhemist. an●ot. Apocal. 1. sect. 3.  
Act. 8. 17. They did lay their hands upon them, and they received the holy ghost. Ergo confirmation which is done by laying on of hands is a sacrament, Act. 19 6. Paul laid his hands upon them, and the holy ghost came upon them, and they spoke with tongues. Ergo a sacrament of confirmation, Bellarm. de sacram. confirmat. lib. 2. cap. 2.  
God is able to bring a Camel through the eye of a needle, Math. 20. 26. Christ came in unto his Apostles the doers being shut, rose out of his grave, the stone lying upon it. Ergo he may as well, and is present bodily in the Eucharist. Rhemist. Math. 26. sect. 11. Bellarm. lib. 3. de sacram. cap 6. Christ transfigured his body in the Mount, Math. 17. he turned water into wine, john. 2. Appeared to Saul out of heaven. Act. 9 Ergo he may as well be present in the sacrament, and consequently is, Rhemist. john. 2. sect. 2. Act. 9 sect. 1.  
For the sacrifice of the mass they reason thus: Prou. 9 1. wisdom hath built her an house, s●●ine her victuales and drawn her wine: Melchisedech brought forth bread and wine to Abraham, Gen. 14. The Priests and Levites shall not want a man, to offer burnt offerings continually, jerom. 33. 18. Ergo there is a sacrificing priesthood under the Gospel, and the mass is properly a sacrifice: Bellarm. lib. 1. de missa. cap. 6. 9 But here they have proved nothing, unless they say, that the mass is a burnt offering, or that therein there is an oblation of bread and wine, which they will not grant.  
Likewise they reason out of the new testament: as john 4. Christ saith, The hour cometh, when the true worshippers shall worship my father in spirit and truth. Acts. 13. 2. As they ministered and fasted, the holy Ghost said, Separate me Paul and Barnabas. Christ also said, Hoc facite, Do this in remembrance of me. In all these places by worshipping, ministering, doing, we must understand sacrificing, Ergo the mass is truly and properly a sacrifice, Bellarm. cap. 11. 12. 13.  
job offered sacrifice unto God for his friends, job. 42. Ergo the Mass a sacrifice propitiatory. Bellarm. lib. 2. cap. 2.  
Timoth, 1. epist. 2. 1. I exhort (saith the Apostle) that first of all supplications, prayers, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet, and a godly life. Ergo the Mass is a sacrifice available for the obtaining of temporal blessings, for these are the supplications which are made in the Mass, Bellarm, lib. 2. the Miss. cap. 3.  
Christ hanging upon the Cross uttered but seven short sentences in the hearing of those that stood by, for the space of 3. hours, all the while beside holding his peace: Ergo, the priest at mass is not bound to utter all the canon with a loud and audible voice, lib. 2. cap. 12.  
The prophet David saith, Let my prayer be directed before thee as incense, Psal. 141. 1. Ergo censing and burning of incense is to be used in the mass, Bellarm. lib. 2. de Missa. cap. 15.  
For Auricular confession, they bring these and such like arguments▪ Adam and Eva confessed their sins unto God, Genes. 3. and Cain also, Genes. 4. At the voice of Christ Lazarus came forth of the grave, and was loosed by his Apostles from his grave clothes, john, 11. So men confessing their sins to the priests, by them receive absolution. Ergo Auricular confession necessary with particular enumeration of sins.  
It were too long to heap together, either all, or most of those childish and wanton arguments, whereby our adversaries do rather dally then dispute with us, ministering rather matter of sport and laughter, then enforcing any sound persuasion of their cause: But by these, which we have seen we may guess of the rest. Let indifferent men now judge, whether we may not justly say unto them (their proofs and arguments being so weak, & hanging so evil together, as Irenaeus objected to the heretics, that they make a rope of sand. All the world beginneth to see their nakedness & beggary, what slight arguments, what lose conjectures, what poor shifts they use: and how in most of their chief questions, they are feign to beg some help of the jews, and run to their beggarly ceremonies, as S. Paul calleth them, for secure. It shall not be a miss to see a few examples of this matter.  
To prove their traditions beside scripture, they allege the unwritten traditions of the jews, Bellarmine de verb. lib. 4. cap. 8. And yet we read of no such authentical traditions which they had, but those which were unlawful & superstitious, condemned by our Saviour Christ, Mark. 7. 9 Ye reject the commandments of God, to observe your own traditions.  
They ground the usurped Monarchy of the Pope over the whole Church upon the example of the high priesthood in the law, which was a type and figure of Christ, and in him accomplished, Heb. 4. 15. & 9 24. Bellarmine, de Roman. Pontif. lib. 1. cap. 9  
The name of Clerks or Clergy men Bellarmine deriveth from the jews: amongst whom the Levites were said to be the Lords lot & inheritance, Numb. 18. Bellarm. li. 1. de Clericis. ca 2. And thus he would bring in a legal & judaical difference between the Ministers of the Gospel & the people, as there was between the Levites & the other tribes: Whereas before the Lord there is no difference between them in that respect: for they are all, both people & pastors, the Lords inheritance & lot, 1. Pet. 5. 3.  
The single life of the Clergy he would prove, by the example of the priests in the law, who when their course came to sacrifice, separated themselves from their wives, Bellarm. de Cleric. li. 1. ca 19 But who seethe not, that this was a legal sanctity only, representing the integrity & purity of the true & perfect priest Christ jesus? for otherwise by the same reason, they may exact the like abstinence of all Christian people, because all Israel was commanded to keep from their wives 3 days, before the Lord appeared in Sinai, Exod. 19  
Vows & Monkery proved by the example of the Nazarites & Rechabites, 
35. 5  amongst the Israelites, Bellar. de Monach. lib. 1. cap. 5.  
Their lenten fast waranted by Moses & Elias forty days fast, Rhemist. Math. 4. Sect. 2.  
They say, the Temples of Christians ought to be built, ad similitudinem templi Salomonis, after the similitude and pattern of salomon's Temple, Bellarm. lib. 3. de cultu Sanctor. cap. 3.  
Their consecrated oil, salt, water, ashes & such trumpery, they would warrant by the like ceremonies used in the law, as the salt water, Num. 5. the water mingled with ashes, Num. 19 Bellarm. de cultu Sanctor. li. 3. ca 7.  
Their Chrism, which is used in the Popish Church in Confirmation, brought in by superstitious imitation of the holy ointment, whereby the Priests and the tabernacle were anointed in the law, Bellarmine, de sacram. Confirm. lib. 2. cap. 8.  
The Mass, a sacrifice propitiatory, because the jews had sacrifices 
10 40  for sin, Leuit. 4. 5. Bellarmine, de Missa. lib. 2. cap. 2. As though all those sacrifices were not types and figures of one only propitiatory sacrifice of Christ upon the cross.  
Their private Masses, wherein the Priest receiveth alone, the people standing by, authorized by the practice of the Priests in the law, whosacrificed within, and the people waited without, Bellarmine, ibid. cap. 9 As though the vail of the temple was not rend asunder in the passion of Christ, which before kept the people from the sight of the holy things: and now the Papists would draw the curtain before their eyes still.  
Popish Massing garments invented to resemble the costly attire of the high Priest in the law, Bellarm. de Missa▪ lib. 2. cap. 1 5. Whose rich ornaments, and beautiful attire, were evident types and figures of the spiritual beauty and excellency of the kingdom and Priesthood of Christ, Psalm. 45. 9 13. 14.  
The superstitious dedication of their Churches they borrow from the practice of the people under the law: as the Church was solemnly dedicated in salomon's time, in Esra his days, 2. Chronicor. 7. Esra. 6. And by the Maccabees. 1. Macchab. cap. 4. And therefore Christian Churches ought to be dedicated in like sort, Bellarmine, de cultu sanctor. lib. 3. cap. 5. Whereas it is certain, that the solemn dedication of the jewish temple, was a lively resemblance of the dedication of the true tabernacle, which was the body of Christ, Heb. 8. 2. And of the new and living way, dedicated unto us by the veil, that is his flesh, Heb. 10. 20. And yet never did the jews use half of those ceremonies (but such toys none at all) in dedicating the temple, as papists do in hallowing of theirs: Such are the burning of tapers, picturing of Crosses upon the walls, sprinkling of water, and of ashes upon the paviment, making of characters▪ The jews themselves would blush to behold such things, Bellarm. ibid.  
The adorning of their Churches, with Images, crosses, vestments, of silver, gold, silk, precious stone, their gorgeous and sumptuous buildings, warranted by the example of salomon's temple, which was beautiful both within and without, Bellarm. ibid. cap. 6. yet they might have known this, that the beauty and glory of the first house did shadow forth unto the jews the spiritual comeliness and excellency of the last house, that is, the Church of God under Christ. Haggeus. 2. 10. And so saith the Prophet Esay, speaking of the spiritual Temple: I will lay thy stones with the Carbuncle, and thy foundations with sapphires. Chapter 54. 11.  
Yet we deny not, but that the external Churches also of Christians, aught to be built, and adorned, with moderate cost after a decent and comely sort.  
The priests in the law, were to judge of leprous persons, and to discern their leprosy, Leuitic. 13. 14. Therefore Christians are now also bound to make particular confession and enumeration of their sins in the ears of the priests, Bellarm. de penitent. lib. 3. cap. 3. Yet the priests were not to take knowledge of every infirmity or disease, but of this contagious and infectious kind: how then can they hence conclude, that the knowledge of all sins both great and small belongeth to the priest? And who knoweth not, that herein the priesthood of the law, did decipher the priesthood of Christ, by whom our spiritual leprosies are discerned and cured?  
Nay they do not content themselves with an apish imitation of jewish ceremonies, but they also bely them, and father upon them such things, as they never used: as that they pray for the dead, which it is certain the jews to this day do not, And whereas the fact of judas Machabaeus is commended for praying for the dead, 2. Machab. 12. 44. It seemeth to be put into the story by the author (whosoever he was) of his own: for josephus, who writ five books of those matters, and out of whose works this story seemeth to be abridged, entreating of this place, maketh no mention at all of prayer for the dead. Lib. 3. cap. 19 And again, in this place prayer is made for open Idolaters, which is contrary to the practice of the popish Church, who deny prayer to be made for those which die in deadly sin.  
In like manner they burden the jews with authentical unwritten traditions besides scripture: Such they had none as we have showed before. Loc. 1.  
Lastly, the papists do far exceed the Church of the jews, in number of ceremonies, but in lightness and vanity of such childish toys, the jews never came near them, or were once like unto them. We will 
●7 47  give one instance of the ceremonies used in baptism: First they touch the ears and the nostrils with spittle of the party baptised, that his ears may be opened to hear the word, and his nostrils to discern between the smell of good and evil. Secondly, the priest signeth his eyes, ears, mouth, breast, forehead with the sign of the cross, that all his senses thereby may be defended. Thirdly, hallowed salt is put into his mouth, that he may be seasoned with wisdom, and kept from putrefying in sin. Fourthly, the party is anointed with oil in his breast, that he may be safe from evil suggestions; & between the shoulders, which signifieth the receiving of spiritual strength. Fifthly, he is anointed with the Chrism in the top of the head, and thereby is become a Christian: Sixtly, a white garment is put upon him to be token his regeneration. Seventhly, a veil is put upon his head, in token that he is now crowned with a royal diadem▪ Eightly, A burning taper is put into his hand, to fulfil that saying in the Gospel, Let your light shine before men, Bellarmine, lib. 1. de Baptism. cap. 26. 27. I report me now to the jews, if ever they used such toys, or do to this day in any of their rites and ceremonies. So that we may justly say with Augustine, Ipsam religionem oneribus premunt, ut tolerabilior 
Epist. 119. cap. 19  sit conditio judaeorum, qui legalib. sarcinis, non humanis praesumptionibus subijciuntur: They cumber religion with their burdensome inventions: so that the jews case was more tolerable, (than theirs that live under Popery) who were subject only to legal ceremonies, not to the inventions of men. And thus we see the weakness of Popish religion, and feebleness of their cause, who through very beggary are constrained to patch up their tattered garments with jews rags. Thus much for the first part. Now to the next.   

The second part of this Pillar, containing the insufficient answers and solutions of our adversaries.  
AS most of the arguments, which our adversaries use against the common cause of the Gospel and the truth, do very feebly and weakly conclude any thing against us: so their answers likewise which they shape unto such arguments, as they are pressed withal, are very simple, and do bewray the weakness of their cause. Some particulars for examples fake we will see.  
Being urged concerning prayers in an unknown tongue, with that place of S. Paul: If I pray in a strange tongue, my spirit prayeth, but mine understanding is without fruit, 1. Corinth. 14. 14. That is, such prayers are unprofitable to the Church which it understandeth not. They answer, that public prayer is made unto God, not to the people: and it is enough, if God understand, though the people understand not, Bellarmine, de verbo Dei, lib. 2. cap. 16. object. 2. A very absurd answer: for if it were sufficient, that God understandeth public prayers, they need not be uttered with the voice, but conceived only in the heart, the thoughts whereof are as well understood of God, as the words of the mouth. And the Apostle reasoneth clean contrary, showing that the unlearned cannot say Amen to prayer not understood, v. 16. Ergo, the understanding also of the people is necessary.  
Whereas we allege that place, Apocal. 22. 18. If any man shall add unto these things, God shall add, etc. To prove the Scriptures to be sufficient, and to contain all necessary matter to salvation, and that nothing ought to be added to them to supply their wants. Their answer is, that john doth only forbid any addition to be made to that book, Bellarmine de verb.▪ Dei, lib. 4. cap. 10. resp▪ ad secund. object. whereas notwithstanding the same sentence is pronounced else where, generally of the whole word of God, that nothing must be added to it, Deuteronom. 4. 2. 12. 32. Proverb. 30. 6.  
We again reason thus, The whole Scripture is profitable to teach, to improve, etc. as S. Paul saith, 2. Timoth. 3. 16. therefore the Scriptures contain all things necessary to salvation, we need no other helps. Their answer is, that S. Paul saith not the Scriptures only are sufficient to these purposes, but that they do, ad haec omnia prodesse & iware, they do profit and help towards these purposes, Bellarmine ibid. As though it followeth not in the same place, that the man of God may be absolute, being made perfect to all good works, v. 17. If the Scriptures then work an absolute perfection in men touching the former duties, then are they not only profitable, but sufficient.  
To prove, that although Christ, in the very first moment of his conception, was perfect God, & perfect man, yet as man received not at once the fullness of wisdom, but grew up & increased therein daily, we urge that place in Luke: And jesus increased in wisdom, and stature, cap. 2. 52. They answer, he did increase opinion hominum, only in the opinion of men: whereas it followeth in plain and direct words in the text, He increased in the forenamed graces, both with God & men, Bellarm. de Christi anima, lib. 4. cap. 5. resp. ad 3. loc.  
To that place, Mark. 13. 32. of that day and hour knoweth no man, no not the Angels which are in heaven, neither the son himself save the father: which words plainly show, that Christ as man only, knoweth not the time of his coming to judgement: They frame this answer, Non scit addicendum alijs: The son of man is said not to know it, that is, to declare it to others, but to keep it secret to himself, Bellarm. ibid. This answer is very insufficient: for as the son knoweth it not, so neither do the Angels: if the son be said, not to know it to tell others, & yet knoweth it in himself: so likewise the Angels should know it to themselves, though not for others: but I think, they will not say, that the hour of Christ's coming is revealed to the Angels. Again, as the son is said not to know it, so the Father is said to know it, if the Son only know it not, to reveal it to others, than the Father knoweth it, to the intent he should declare it to others: but never yet was it declared to any creature nor ever shall, till Christ suddenly appear in the clouds.  
Whereas S. Peter saith, whom God raised up, losing the sorrows of hell (as the Rhemists translate) Christ, they say, loosed other men from those dolours of 
Act. 2▪ 29.  hell: Rhemist in eum locum, Bellarm. de Christ. lib. 4. cap. 8. yet it followeth, because it was impossible for him to be holden of it: these sorrows therefore were loosed, which Christ was in for awhile, but could not be long kept there; namely, the sorrows of death, as we do read agreeable to the Greek text, not the sorrows of hell: It is therefore but a childish shift which they use, & contrary to the sense & words of the text.  
Being urged, with that escape that Peter made, Galath. 2. for the which he was reproved of Paul, they shoot out these words, Sine dubiopeccatum illud aut veniale, ac levissimum fuit, Either it was a venial and most light offence, or he offended only materially: that is, erratum quoddam fuit, sed absque Petri culpa: an error was committed, but without any fault at all of Peter's, Bellarm, de Pontif. lib. 1. 28. A most gross and absurd answer. First, Saint Paul saith, he withstood Peter to the face, that is, openly and plainly rebuked him, and not without just cause, for he was to be blamed, Galath. 2. 11. Secondly, Peter's fault was, that he constrained the Gentiles to doc like the jews, v. 14. And by his example he caused the jews and Barnabas to dissemble: Is dissimulation then so small an offence? or was it so light a fault, to constrain the Gentiles judaizare, to play the jews? or was Paul so undiscreet, so sharply to reprove so worthy an Apostle for so small a fault? Thirdly, And what doctrine is this, that a man may sin, and not be guilty of sin? may do a fault, and not be faulty? as though sins committed ignorantly and unwittingly, do not bring a guilt with them; albeit not so great and heinous, as sins willingly done: For to what end else were sacrifices appointed in the law for sins of ignorance? Levitic. 4.  
Where we allege the example of Saint Paul, that appealed unto Caesar saying thus, I stand at Caesar's judgement seat, where I ought to be judged, Act. 25. 10. to prove that as Paul, so Peter and his successors were subject to the terrene and secular power of the Emperors. Their answer is, that there is not the like reason of Heathen and Christian govours: for unto them, even the chief Bishop was subject in civil causes: But when Princes became Christians, they then were to submit themselves to the Pope, as sheep to the shepherd, Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthy answer: as though the Gospel did abridge the lawful authority of Princes: for if it were the right of heathen Emperors to be supreme judges of all persons: (otherwise the Apostle would not voluntarily have appealed to an unlawful and usurped power:) Much more may Christian Princes challenge the same right. They cannot answer, that Caesar had this power by usurpation: for the Apostle was not compelled thereunto, but made free choice of Caesar to be his judge.  
To prove that it is not lawful nor convenient for one & the same man to be both an Ecclesiastical & temporal Prince: We bring forth these & such like places of Scripture, It is not meet we should leave the word of God and serve tables, Act. 6. 2. No man that goeth a warfare, entangleth himself with secular business, 2. Timoth. 2. They answer us, that it is not meet an Ecclesiastical person should attend upon base offices, as to be a Cator or provider of victuals, to be occupied in buying and selling, and such like, Bellarm▪ de pontiff. lib. 5. cap. 10. But they have said just nothing: for who seethe not that these secular affairs are forbidden, not so much because of their baseness or vileness, as because they are lets and impediments unto the pastoral function? Now it is most plain and evident, that the charge and care of civil government, are as great, nay a greater distraction of the mind, than the executing of smaller and base offices, and require greater study and industry, and therefore do as well, nay much rather hinder and let the progress of spiritual matters. And yet further to show what a frivolous and feeble answer they have made, our Saviour Christ saith, to put all out of doubt, Who made me a judge, or divider over you? Luk. 12. 14. They will not say (I trow) that these are base and vile offices, to be a judge of controversies, and a divider of lands and hereditaments, & to give unto every man his own: yet even these principal prerogatives of civil government our Saviour doth refuse, as unfit to be matched with the preaching of the Gospel.  
Whereas we infer upon Peter's example, Act. 10. 26. who forbade Cornelius to worship him, that Saints and holy men are not therefore to be adored with any religious worship: It is answered, that Cornelius did well, and as he ought, in worshipping Peter: but Peter of modesty refused to take it at his hands, Bellarmine, de sanct. lib. 1. cap. 14. Yea, but Peter rendereth a reason: For I am also a man, v. 26. insinuating, that such religious worship belonged unto God, not unto man. If it be then a point of modesty only for the creature to refuse that homage which is due to the creator, than was this modesty in Peter.  
That there was and is, one and the self same substance both of the sacraments of the old Testament, and of ours, we prove it by Saint Paul's words, They all did eat of the same spiritual meat, and did all drink the same spiritual drink, 1. Corinth. 10. 4. Answer is made, that they did eat and drink the same spiritual meat and drink amongst themselves, not the same with us, Bellarmine de Sacram. lib. 2. cap. 17. which is but a vain shift: for the Apostle addeth, They drank of the spiritual rock that followed them, and the rock was Christ, v. 4. Now Christ is the same spiritual rock both unto us, and unto them: not unto them only among themselves, or to us only, but both unto them and unto us.  
That the baptism of john, and the baptism of Christ, was one and the same in substance, and of the same efficacy and force, we prove it thus: john's baptism was the baptism of repentance for remission of sins: Luk. 3. 3. So also was the baptism of Christ: repent and be baptised every one of you, in the name of jesus Christ, for the remission of sins: Act. 2. 38, Ergo, there was the same fruit and effect of each baptism. They do answer us thus, No saith the jesuite, there is not the like reason of both, for repentance went before Christ's baptism as a necessary preparation thereunto, but it followed john's Baptism, as an effect thereof: Bellarm. de baptis. lib. 1. cap. 23. This answer is too vain and frivolous, for in repentance are two things, the purpose of heart, Act. 11. 23. and the amendment of life, which consisteth in being buried and dead unto sin, and rising up to the newness of life, Rom. 6. 4. This purpose and vow of heart with confession of sins, went as well before john's baptism as Christ's: for the people first came and confessed their sins, and then were baptised of john: Math. 3. 6. Luke 3. 12. And as for amendment of life, which is the accomplishment and fruits of repentance, it neither went before john's baptism, nor Christ's: not johns by their own confession, not Christ's: for in the same instant, that the Apostle said, Repent & be baptised: Act. 2. They were baptised, so that the time served them not to show the fruits of repentance, and by baptism we are buried unto sin, and raised up to newness of life, Rom. 6. 4. But the fruits and efficacy of baptism goeth not before, but followeth after, thus the vanity of their answer is vanished and blown away.  
Whereas we object that saying of Christ, Except ye eat my flesh, and drink my blood, ye have no life in you, john 6. 53. That it can not be understood of the Eucharist, as our adversaries do expound all such places in that chapter, for then no man could be saved without this sacrament, which were an absurd and hard saying: And so both infants, which are not fit to receive it, and all such, as are prevented by some remediless necessity, should be cut off from the hope of salvation. They answer thus: first, that the place is to be understood only of those that are Adulti, of years of discretion, not of infants. And again, all men are bound euther to communicate, reipsa, aut desiderio, either in very dead, or else in vow and desire, Bellarm▪ de sacram. Eucharist. lib. 1. cap. 7. resp. ad argum. 3. This answer is like unto the rest, very insufficient, and may be turned upon themselves, for whereas they urge the necessity of baptism out of these words of our Saviour, Except a man be borne of water and the spirit, he cannot enter into the kingdom of heaven, john 3. 5. May it not aswell be answered that children also are excluded here, as in the other place? for the words are in both places generally spoken without exception. Again, Christ saith, except ye eat: if this may be done in vow and desire, that is spiritually, which we affirm and grant, then is it not meant of the sacramental eating only, as the Papists bear us in hand, and so they are contrary to themselves: Lastly, if it be necessary to receive the Eucharist either actually and indeed, or in vow and desire (which is most true) There is the like necessity thereof, as of baptism: For the Rhemistes confess as much, that they before God are accepted as baptised that depart this life with vow and desire to have this sacrament, but by some remediless necessity could not obtain it, Annot. john. 3. Sect. 2. Thus baptism by their own confession is proved to be no more necessary than the other Sacrament: and so are they taken with their own wiles.  
Against the real presence in the Eucharist, amongst other arguments, we do bring forth this: S. Paul in divers places calleth the Sacrament bread after consecration: as 1. Corinth. 10. 16. The bread which we break, is it not the communion of the body of Christ? And chap. 11. 26. As often as ye shall eat this bread, & drink this cup, ye show the Lords death till he come. The Apostle calleth it bread, Ergo it is bread, not the body, flesh or blood of Christ. To this argument, they make us this answer: The Apostle calleth it bread, because it was bread before, or because it appeareth to be bread, not that it is bread, Bellarm. de Eucharist. lib. 1. cap. 14. res. ad loc. 13. Yea, but the Apostle maketh mention together both of the bread and cup: If it be called bread, because of the appearance only; then by the like reason so is the cup: and as there is no bread in deed, so there shallbe no cup. Again, saith he, The bread which we break; but the shape or form of bread cannot be broken, but the substance. Neither will they say, that Christ's body is divided or broken: therefore it is true bread which the Apostle so calleth. Lastly, if they like this speech of the Apostle, that he should call it bread after consecration, how cometh it to pass, that they are afraid to call it bread in the Canon of the Mass, but the body of Christ only? It should seem therefore by their practice, that they mislike the apostles phrase & manner of speech.  
That the Eucharist ought to be ministered in both kinds, we confirm it out of that place, john. 6. 53. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you: which our adversaries expound of the Eucharist. Their answer is this: that here the conjunction or particle, &, and, must be taken after the phrase of Scripture, for the Distinctive, vel, either: as if the sense were this: except you either eat or drink, Bellarm. de Eucharist. lib. 4. cap. 25. By this reason, they make it a thing indifferent, either to eat or to drink, to do any one of them: and so, as the people do only eat in the Sacrament amongst them, & not drink; the contrary custom also may be brought in, for the people to drink only, and not to eat, which I think they will be loath to grant.  
Again, where they press us for the necessity of baptism with that place, john. 3. 5. Except a man be borne of water and the Spirit: we can answer them with their own words: And in this place, &, is taken for either, vel, as if it were said, Every man must be borne either of water or of the spirit. Although we have better answer, & are not driven to use any such shift: yet thus they do make rods for themselves to be whipped withal.  
Whereas we thus reason, that the Eucharist ought to be ministered in both kinds, because the death of Christ cannot otherwise be lively showed forth, but both by eating and drinking in remembrance of Christ: The jesuite boldly answereth, that a sufficient commemoration may be made by receiving only in one kind, Bellarm. de Sacramen. Eucharist. lib. 4 cap. 27. clean contrary to Saint Paul, who saith: As often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come, 1. Corin. 11. 26. To remember and show forth the death of Christ, he requireth receiving in both kinds.  
That the marriage of Ministers, is authorized by the word of God, we prove out of S. Paul. 1. Timoth. 3. 11. who having first described the office of Bishops & Pastors of the Church, and what manner of men they ought to be, cometh afterward to set forth the qualities and conditions that should be in their wives: That they should be honest, sober, and faithful. The jesuite here celleth us, that the Apostle meaneth such, as had been their wives before they were ordained, lib. 1. de Clericis. cap. 20. Ans. I will ask them then one question: Their former wives married before, did they renounce them afterward, or retain them? If they renounced them, what need had the Apostle to be so careful in setting down rules and precepts for their wives? for it was no more to them, how they demeaned themselves than other women. If they retained them in the name of their wives, they either lived together, or apart: not apart, for the Apostle prescribeth an order for the Minister's house & children, v. 4. But there is no reason that the mother should want the comfort of her children, though she enjoyed not the company of her husband: It is therefore most like the mother lived with her children, and the children with their father: and where else then should their mother live, but with their father? If then they lived in one house together, how then is she not now his wife as freely, & for all honest purposes and ends of marriage, as before? Who seethe not now, how weakly these things hang together?  
And that it is as lawful for the Ministers of God's word to marry a●ter their calling to the ministery, as before, we show it by these words of the Apostle: Have we not power to lead about a sister awife? 1. Cor. 9 5. Their answer is, that it must be read thus, a sister a woman: for certain devout women followed the Apostles, which ministered unto them of their substance, Rhemist. Annot. in hunc locum. Ans. But this were a superfluous speech, to say, a sister a woman, whereas it had been enough to say, sister, which word also expresseth the sex. And seeing the Apostles had wives of their own, it is an absurd thing to imagine, that they would choose rather to go in the company of strange women, their own wives being more necessary to attend on them, & more fit for avoiding of offence.  
That the hearing & preaching of the word of God is a necessary note of the Church, we conclude out of our Saviour Christ's words: john. 10. My sheep hear my voice. Bellarmine answereth, it is a note whereby a man may guess of his election, to hear the word of God, but not a visible note to know the Church by, Bellarm. de notis eccle. lib. 4. cap. 2. A gross answer, as though whereby a man is known to be a true member of the Church, the Church itself also is not known to be a true Church. If one man be known to be of the Church, because he obeyeth the voice of Christ, why shall not a congregation of many men be known to be the Church of God likewise by embracing the word of God?  
Again, our Saviour Christ saith, Wheresoever two or three are gathered together in my name, there am I in the midst, Math. 18. Hence we conclude that to assemble together in the name Christ, that is, to hear his word, & receive the sacraments, is a most manifest note of the true Church. Bellarmine answereth: this place showeth not where the Church is, but where Christis, Bellarm. ibid. A most ridiculous and unskilful answer: as though where Christ is known to be present, there is not necessarily the church: for where else is he to be found, but in his Church?  
Christ said to Peter, dic Ecclesiae, Tell it to the Church, an obstinate sinner must be referred to the censure of the Church: Ergo, Peter & his successors are not the supreme judges: for here he is referred to the Church. Bellar. So the Pope doth, dicere Ecclesiae, tell it to the Church, id est, sibi ipsi, that is, he telleth it to himself, lib. de Concil. 2. ca 19 Ans. Is not here good stuff? the Pope is now become the whole Church: contrary to the sense of this place: for in censuring of offenders we must proceed by degrees: first one must rebuke him that sinneth, the 2 or 3. last of all it must be declared to the Church: so then, as two or three are more than one, so the Church is more than 2 or 3. But the Pope is not 2 nor 3, much less can he stand for the whole Church.  
That the Apostles were all equal in authority, we show it out of Saint Paul, Ephes. 2. 20. where the Church is said to be built upon the foundation of the Apostles indifferently. Bellarmine answereth: that they had all 
Bellarm. de Pontif. l●. 1. cap. 11  chief authority committed unto them as Apostles, but Peter as ordinary Pastor. Ans. But the Apostleship was the highest office in the Church. A pastor or Bishop was inferior to an Apostle: first Apostles, faith S. Paul, 1. Corinth. 12. 28. If then they were equal as Apostles, there could be no superiority amongst them: but such are their fond & childish answers.  
Whereas we reason thus against relics: that therefore the Lord buried the body of Moses, lest the Israelites should have worshipped his body, and so committed Idolatry. Bellarm. telleth us, that men are not so prone to Idolatry now as the Israelites were, and therefore may more safely be admitted to worship relics, de Reliqu. Sanctorum, lib. 2. cap. 4. Whereas daily experience of Popish idolatry showeth the contrary: for there was never, no not in the most corrupt times of that Church, such gross idolatry and superstition, and with such boldness committed, & so usually, as is now among Papists.  
And these with such like are their answers to such places of scripture, as we bring against them. The like answers also they give us in other matters.  
Whereas we tell them, that this name Latinus in Greek letters thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth contain the mystical number of 666. Apocal. 13. The jefuit maketh this simple answer, that Lateinus with e. i. maketh that number, not with single i. lib. 3. de Pontif. cap. 10. Ans. Herein first he showeth his ignorance, as though the Greek diphthong, ei, be not usually expressed by a single i. in Latin. And what if e. be left out? we want but 5 of the number. But what a poor shift is this, we have found out the name of Antichrist in Latinus, saving one small letter.  
Where we tell them, that Rome is the city built upon seven hills: they answer us, that it now standeth in a plain, in Campo Martio. Saunder. A silly shift. But it is certain at that time, when Saint john wrote the Apocalypse, that it stood upon seven hills, and to this day, there are ancient monuments, and goodly buildings, Churches, chapels, Abbeys, or such like upon every one of those hills.  
It were too long particularly to set down all their absurd, and aunswerlesse answers, their silly shifts and starting holes. As whereas Gregory maketh one Scholasticus author of the Canon of the Mass, they answer, S. Petrus Scholasticus dicipotest, that S. Peter may well be termed a schoolman, Bellar. de Miss. li. ●. ca 19 which is in deed to set the spirit of God to school; to say, that the Apostles were brought up in schools.  
Thus in another place he is constrained to grant, that marriage between Infidels ought to be, after they are baptised, the second time contracted & solemnized, Bellarm. de Matrim. li. 1. 5. as though they had lived in adultery before: for if the first contract were firm, what need a second? and if the first contract be dissolved by baptism, then are the parties free to marry where they wil See what an absurd answer this is.  
Whereas we tell them that Syl●ester the second, was a great conjurer & Necromancer, as it is recorded in authentical stories: The jesuite thus prettily would excuse the matter, that because he was well seen in Geometry & in the Mathematics, therefore that rude & unlearned age judged him to be a Sorcerer, Bellarm. de Pontif. lib. 4. cap. 13.  
So another telleth us, whereas we worthily▪ upbraid them with that whore Pope of theirs dame joane, that sat 2 years in the Papacy: that the Pope might be an Hermaphrodite, or Herkinalson, that is both a man & a woman: or being first a man might afterward be turned into a woman: Corpus, dialog. 1. p. 47. And all this might be more likely in their opinion, than that a woman should step into the Pope's chair. What now will these men be ashamed to speak or write, that dare utter such follies?  
It were too long to declare all their shifts of descant, as we say: as when they are pressed with the authority of ancient writers, whom in words they will seem to make great account of: if they cannot readily find some cavil or other to shift it off, they will not stick boldly to refuse and deny them: as where we report the story out of Sozomene, upon what occasion Nectarius Bishop of Constantinople abolished the custom of auricular confession: Bellarmine steppeth in boldly and saith, Non ignoramus Sozomenum in historia multa esse mentitum: We are not ignorant, that Sozomene hath told many lies in his history, de penitent. lib. 3. cap. 14.  
Likewise in another place the jesuite refuseth Platina, non publica authoritate vitas illas Pontificum scripsit, He was not by public authority allowed, to write the lives of the Popes, de penitent. lib. 3. cap. 13.  
Benno a Cardinal refused, that wrote the story of Gregory the 7. And the jesuits lose conjecture is, that the book was made by some Lutheran: whereas it is manifest that the book is more ancient by almost five hundred years, than the name of Luther. Bellarm. de sum. Pontif. lib. 4. cap. 13.  
But thus they deal not only with these latter writers, but even with the most ancient: If Tertullian be alleged against them not to their liking, they cry out, that he was an heretic, and wrote this or that in defence of heresy, Harding, detect. 238. In deed Tertullian had his errors, but yet all that he wrote contrary to them, is not heresy.  
Where we cite that saying of Cyprian: If the truth faint or fail in any point, we ought to return to the original of our Lord, and to the traditions of the Gospel. We receive this answer: S. Cyprian used that saying in an evil case: and therefore he defending a falsehood, was driven to the very same shifts, whereunto all heretics are driven, Defence. Apolog. pag. 172. Harding. See the boldness of this man: The counsel and commandment of Christ, Search the Scriptures, is no better with him, than an heretical shift.  
When we affirm by Saint Hieromes testimony, that Pope Liberius subscribed to the Arrians, we are sent away with this scornful answer: that Hierome was deceived by a rumour dwelling in the East. Harding. pag. 661.  
But that famous learned father Augustine, is most uncourteously used at their hands of all the rest. The Rhemistes refuse Augustine's exposition of these words in the Gospel: upon this rock, etc. Math. 16. which he expoundeth not of Peter's person, but of Peter's faith, Annot. Math. 16. Sect. ●.  
They likewise refuse his reading, Hebr. 11. jacob worshipped leaning upon his staff: but they will needs have it, jacob worshipped the top of his staff: as though jacob made an idol of his staff, Annot. Heb. 11. v. 21.  
Bellarmine also taketh the same liberty to reject Augustine's judgement: as where Augustine interpreteth that place of S. Paul. 1. Cor. 3. He shallbe saved as through fire, of the afflictions or tribulations of this life. But the jesuite wresteth the words to signify Purgatory, the Purgator. lib. 1. ca 4.  
And in another place he doth not only refuse, but confute at large Augustine's interpretation of that place of Peter, epist. 1. cap. 3. of the spirits now in prison, which were sometime disobedient, de Christo, lib. 4. cap. 13.  
Yea, he doth not only reject this learned father, and by argument confute him, but he proceedeth yet further to father a lie upon 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 Donatists heresy, three hundred years expired after Christ, should out of Carthage spring forth, and be propagated or spread abroad into all the earth. And the jesuite quoteth the place in Augustine, lib. de unitat. 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 found. The Donatists assertion was this, that the Church was perished from the whole world, and only remained in Africa. Augustine thus confuteth them: How can the faith be perished from the world, when the faith of the Gentiles is not yet fulfilled? how can it be lost, which they have not yet received? Nisi fortè dicatis earum reparationem ex Africa per partem Donati expectandam, Unless you will say, that the faith of the Nations being decayed, is like to be by the Donatists 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 think that they themselves will laugh, when they hear this, and yet unless they affirm this, which they may be ashamed to affirm, they have nothing at all to say. See then Augustine is so far from saying or thinking, as the jesuite chargeth him, that he taketh it rather to be folly to be laughed at, or an absurdity to be blushed at. Who will not rather judge the jesuite most absurd, in blemishing so falsely Augustine's name, with such an absurdity? By this we may conjecture, that the jesuite both in this place, and in many other, trusted to other men's readings, rather than to his own.  
Doth not also Albertus Pigghius most unreverently say of Augustine, that he erred & lied, & used false Logic, in affirming matrimony after a vow made to be perfit, & not to be undone again? Distinct. 27. Quidam.  
And as they deal with the ancient writers, so they spare not their own friends. Harding saith, We take not upon us all that the Canonists or Schoolmen say or write: Defence. apol. pag. 385. The like they say of others: We bind not ourselves to maintain whatsoever Albertus Pigghins hath written, Cardinal Caietanus hath his errors: Erasmus and Agrippa be men of small credit, Alphonsus de castro, Beatus Rhenanus, Platina, appendix Concilij Basiliens. are stuff little worth. Harding detection. 307. b. a.  
Bellarmine also is so bold as to check Aeneas Silvius, who afterward was Pope of Rome called Pius 2. for whereas we allege that saying of his, Ante Nicenum Concilium ad Romanam Ecclesiam parvus habebatur respectus, Before the first Nicene Council there was small regard had to the Church of Rome. The jesuite aunsweareth: Quae sententia Aenea Syluij partim est vera, partem non est vera, which sentence of Aeneas Silvius is partly true, partly false, Bellar. de Rom. pontiff. lib. 2. cap. 17. Thus in their mood, they neither spare old nor new writer, neither Cardinal nor Pope, friend or foe: And no marvel, for as Augustine well saith, Si divina l●x persuadere non possit, humana authoritas ad veritatem revocare nequit, If the word of God cannot persuade them, it is not strange, that they are not moved with human authority, 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 words of his own, C●nantibus eyes, While they supped, he took bread: whereas the text is, And when he had taken bread: because he would prove (very fond) 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 the sign of the cross: and whereas the original only hath, Having his father's name written in their foreheads, they put in this clause, Having his name, and his father's name, after the vulgar latin. So in the canon of the mass, they add these words unto the Gospel: Mandueate ex hoc omnes, Eat ye all of this: whereas Christ said only, after the cup, Bibite ex hoc omnes, drink ye all of this. Bellarmine faith it is supplied by ●adition, de sacram. Eucharist. lib. 4. ca 25.  
So 1. joh. 4. 3. where the authentical Greek hath, Every spirit which confesseth not jesus, they read after their corrupt latin text, Every spirit which dissolveth jesus: Without any senso, whereas the text approveth the former reading, for the 2. verse speaketh of spirits confessing jesus, so that consequently this verse must treat ofspirits not confessing jesus. Unto this place may be added all the corruptions of the vulgar latin translation, which are maintained by the Church of Rome, disagreeing from the true original in Greek.  
Lastly, they do not only alter and change scripture, but make scripture of their own, as one of their side proveth the Pope to be Dommus rerum temporalium, Lord ofall worldly goods, por illud dictum Patri, dabo tibi omnia regna mundi, by those words of Peter, I will give thee all the kingdoms of the world. These words notwithstanding Peter never spoke, but they were spoken by the devil: a fit text sure to ground the pope's Lordlike dominion upon, Archidiacon. Florentin. ex citation. jewel. pag. 615. defence. apolog.  
More who list to see of our adversaries manner of corrupting scripture: I refer them to that which hath been before said of this matter: 1. Pillar part. 3. a loc. 46. ad 5●. I say unto them now, as Augustine to certain heretics in his time: Mortuus fine sensuiacet, & valent verba ipsius: sedet Christus in coelo & contradicitur testamento eius: A man lieth deed without sense and his will remaineth in force: Christ sitteth in heaven, and dieth not, yet his testament is gainsaid: in Psal. 21. Thus we see the weak answers, and beggarly shifts, which our adversaries through the weakness of their cause, are driven unto. Who may fitly be compared, to use Augustine's comparison, unto subtle & crafty foxes: Vulpes solent habere tales foveas, ut ex vnaparte intrent, ex alia exeant: Foxes are wont to have such holes, that they may go in one way, and go out another: Even so do our adversaries seek starting holes, playing fast and lose with us, 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 nets in both holes, that coming in and going out they are sure to be taken, in Psal. 80. So God be thanked our Saviour Christ this wise taker of foxes, hath so armed the defenders of his truth, that whether these wilily foxes go in or go out, pretend scriptures, fathers, or go against them, we doubt not buttheir feet shallbe caught with the snare of truth.   

Sophistical distinctions and cunning sleights devised for the maintenance of popery. Part. 3.  
Ye are now come (by the grace of God) to shake one of the principal pillars of papistry: for herein lieth the very strength of their cause, & the very pith of popish school-divinity, in devising and inventing subtle and sophistical distinctions: thinking thereby to obscure the light of the truth, and to shift off most evident places of scripture. The chief 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 God's word, that their lightness may appear.  
Distinct. 1. I will begin with that distinction concerning the authority of scripture: they say, that, secundumse, of itself the scripture and in itself is of sufficient authority, but Quoad nos, in respect of us, it dependeth of the approbation of the Church: & that we can not know, neither are boundto believe the scriptures, but because of the testimony and allowance of the Church, Bellarm. de council. lib. 2. cap. 12. Rhem. annot. Galath. 2. sect. 6. Ans. This is but a subtle sleight to steal away the credit of the word of God: for the scriptures were wholly written for us & our use, & all the authority they have is for the benefit of men, & in respect of us: If then they have no authority with us, nor we bond to believe them, unless the Church doth approve them, than they receive their authority from the Church: for scripture was written for men, not for God himself, or Angels: So this distinction is contrary to the word of God: I receive (saith Christ) no witness of men, joh. 5. 34. But the scripture is the voice of Christ, therefore it needeth not the approbation of men: The spirit beareth witness that the spirit is the truth, 1, joh. 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 truth, but the truth is to be believed for the truth's sake, although it have no testimony of men: for my sheep (saith our Saviour) hear my voice, joh. 10.  
2. Distinct. They distinguish of the word of God: there is Verbun Dei scriptum, the word of God written, which is contained in the scriptures: & Verbun Dei non scriptum, the word of God not written, that is, their traditions, Bellarm. de scripture. lib. 4. cap. 2. Ans. This is a vain distinction: for the whole word of God revealed, is contained in scripture, as out of scripture we prove it thus: The word written, that is, the holy scriptures, are able to make a man perfect to every good work, 2. Timoth. 3. 17. and so unto salvation: But whatsoever is over and beside that which is perfect, is superfluous: But no part of God's word is superfluous, therefore no part of the word beside scripture.  
3 Distinct. The Church is built (say they) upon Peter and Peter's faith: but faith here hath a double consideration: for it may be either absolutely considered, or with relation to Peter's person: But faith generally and absolutely respected is not the foundation of the Church, but as it was in Peter, Bellarm. de Roman. pontiff. lib. 1. cap. 11. Rhemist. annot. Math. 16. sect. 1. Ans. That Peter's faith, which was in Peter, & by Peter confessed, as a portion & Individuum of the general saving faith of the Church, is the foundation of the same Church, we deny not. But Peter's personal faith cannot be this foundation: forthen when Peter died, his faith being a particular accident to his person, going away with him, the Church should have wanted a foundation. Again, in Peter these two things are respected, his person & faith: whatsoever was in Peter beside faith, was flesh and blood: but that could not be the foundation, Ergo Peter's faith only was the foundation, his person had therein no part at all.  
4. Distinct. There is a principal and sovereign head of the Church, and that is only Christ: there is a ministerial head beside of that part of the Church which is upon the earth, & so is the pope head of the Church, Rhemist. annot. Ephes. 2. sect. 5. This distinction by their own confession may be overthrown, for if the pope in any sense may be the head of the whole Church, the Church also in the same sense may be called his body: but the Church (say the Rhemistes) is not called the body mystical either of Peter, or of pope, or any prelate whatsoever: Ergo, he is not the head. Again, one family hath but one head, the Church in heaven and in earth maketh but one family, Ephes. 3. 15. The pope in no sense can be said to be head of the triumphant Church. Ergo, neither of that part that is in earth.  
Distinct. 5. The pope as a private person, or as a man, and in matters of Fact may err, and be deceived: but as he is head pastor, decreeing any thing concerning the faith, he cannot err, Bellarm. lib. 4. de pontiff. cap. 13. Harding defence. apolog. 660. Ans. Peter, when he was reproved of Paul, Galath. 2. erred not only in example and conversation, as Bellarmine answereth: but it was an error concerning the faith: S. Paul saith, they went not the right way to the truth of the Gospel: they erred then from the truth of the Gospel, Ergo in faith: If Peter might fall into an error of faith, much more the pope. So is their distinction proved but vain.  
Distinct. 6. Non est idem, aliquid esse de fide, & de iure dinino: It is not all one for a thing to depend of faith, and of the law of God: as to believe that Paul had a cloak is not a point of faith, yet it is, De iure divino: It belongeth to the word of God: So to believe that the pope is Peter's successor, belongeth to the faith, though it be not by the word, Bellar. de Rom. pontiff. lib. 2. cap. 12. Ans. This distinction is easily overthrown: whatsoever is by the word of God, is De iure dinino: Of the divine right, or of God's law: but whatsoever is of faith, is grounded upon the word, for faith itself cometh by hearing the word preached, Rom. 10. 17. Ergo whatsoever is of faith, is also, Deiure divino. Concerning the example alleged, that Paul should have a cloak, it was not necessary neither by the word, nor by faith simply: but by a consequent, because it is expressed in the word, and it is a point of faith to believe all things therein contained to be true, to believe this also, is of or belonging to saith.  
Distinct. 7. There is a proper succeeding of the Apostles, & an improper▪ properly the pope is Peter's successor, whom he succeed, as an ordinary pastor of the Church: But other Bishops do succeed the Apostles improperly, in respect of their pastoral, & episcopal calling, Bellar. de Rom. pontiff. lib. 4. cap. 24. Ans. If to succeed in place be a proper kind of succession, as the jesuite seemeth to grant, as one king succeed another, & one bishop another, than had other Apostles their proper successors, as S. james at jeru salem, S. Andrew at Constantinople, S. john at Ephesus, S. Mark at Alexandria, as well as Peter had at Rome: If a proper succession require a succession of gifts and calling, than neither the Bishop of Rome nor any other do properly succeed the Apostles, having not the calling of Apostles, but of Bishops and pastors of the Church. And the jesuite himself granteth, that the pope succeed Peter not as an Apostle, but as a pastor. But Apostles properly succeed Apostles, a pastor improperly is said to succeed an Apostle.  
Distinct. 8. The pope directly hath not any temporal jurisdiction over kings and princes, as they have over their subjects, or as he hath over Bishops, yet indirectly he hath, and so by his indirect power, as he is the spiritual prince of the Church, he may depose kings, cite them judicially before him, abrogate the laws of princes and establish his own, if he see it necessary for the health of men's souls, Bellarm. de pontiff. lib. 5. cap. 6. Ans. The places, which the jesuite himself bringeth against the direct power of the pope, do also overthrow his indirect power: As how Christ refused to be a king, john. 6. and to be a judge, Luk. 12. 13. he did execute neither of these offices either directly or indirectly, Ergo no more should the pope. And S. Paul maketh every soul directly subject to the higher powers, that bear the sword, Rom, 13. 1. 4. How then can any soul directly subject unto them, indirectly command and control them? In deed an indirect power it is which the pope challengeth, that is, usurped and unlawful, and they do well so to call it.  
Distinct. 9 In general counsels there are two kinds of voices or suffragies: there is suffragium decisiwm, a deciding or determining voice, which only belongeth to Bishops, and suffragium consultatiwm, a consulting or discussing voice, and so other pastors & ministers may assemble to consult and give their advise, Bellarm. lib. 1. de Concil. cap. 15. Ans. In the council held by the Apostles and Elders Act. 15. there was no such difference of voices: the Apostles and Elders did indifferently both consult, and decide the matter in doubt, verse. 6. the Apostles and Elders came together to look to this matter, as well to provide some remedy, and to determine and conclude, as to examine and advise upon the matter: so verse. 28. It seemed good to the holy Ghost & unto us: The decree goeth out in the name of the Apostles and Elders. As therefore the Elders did decide & conclude with the Apostles, so ought pastors and ministers together with Bishops.  
Distinct. 10. As by this distinction next before they would exclude the Clergy, all beside Bishops, so they have invented an other trick against the liberty of the Laity in Counsels: The Bishop subscribed in this form: Ego definiens subscripsi: By giving my definitive voice I have subscribed: The lay Magistrate thus: Ego consentiens subscripsi▪ I by giving my consent have subscribed, Harding pag. 748. defence. apolog. B. jewel in the same place showeth the vanity and untruth of this distinction, and proveth that these two forms were indifferently used: sometime the Bishop said, I have consented and subscribed: sometime the magistrate is also said in council to determine, as it is there alleged of Constantinus out of Sozomene.  
Distinct. 11. One may be said to be the son or child of God truly, two manner of ways: First, veritate essentiae seu formae: if he have the true form and essence of a member of Christ and child of God, as if he have love, and live inwardly by the spirit of Christ: Secondly, Veritate finis sive permanentiae: If he continue, and attain unto the end. The first way, men not predestinate may be said truly to be the members of Christ, Bellarm. de Eccles. lib. 3. cap. 7. Ans. 1. Charity is not the essence or form of the child of God, but faith and belief, john. 1. 12. 2. It is absurd, that he which hath the form and essence of a thing should not obtain the thing itself. 3. Though such in respect of their present state may after a sort be called the sons of God, yet they are not, Vere filii Dei: Truly and properly his sons. 4. For in this sense none are truly the sons of God, but they which shall be heirs of salvation: If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ, Rom. 8. 17.  
Distinct. 12. Bellarmine disputing of the true notes of the Church (in his opinion) as of succession, antiquity, universality and such like, he saith, though they do not, Efficere evidentiam veritatis simpliciter: Yet they do, Efficere evidentiam credibilitatis: Though they work not the evidence of truth, that is, do not certainly demonstrate the Church, yet they work the evidence of belief or likelihood: they show great probability of the Church, Bellarm. lib. 4. de notis eccles. cap. 3. Ans. How can there be Euidentia, the evidence of any thing, which is but guessed at, not certainly known? for that is said to be evident, which is put out of doubt. 2. How can these be said to be verae notae, true notes of the Church, if by these notes a man cannot certainly find out the Church? 3. Therefore the true notes do bring Euidentian veritatis: An evidence of truth, showing & demonstrating the Church without doubt: My sheep (saith Christ) hear my voice john. 10. Where the voice of Christ, that is, the word of God, is heard and obeyed, there certainly are the sheep & sheepfold of Christ: and where two or three are assembled in my name, there am I in the midst, Math. 18. to assemble in the name of Christ to hear his word and duly receive the sacraments, is an infallible note of Christ's presence, and so also of his Church: These therefore are the true notes, the word and sacraments, rightly taught and administered.  
Distinct. 13. They make a difference between evangelical precepts, and evangelical counsels, to leave a precept undone is sin, & every Christian is bound unto it. But evangelical counsels are given only to the perfect, which they are not bound to keep, neither do they sin in not keeping of them, yet if they observe them, they merit more: Such counsels of perfection are these & such like; to give all to the poor, to vow chastity & such like, Bellar. de Monach. cap. 7. Rhem. ann. Mat. 9 sect. 9 Ans. We acknowledge no such difference between precepts & counsels, for whatsoever is to the glory of God, we are bound to do, Math. 5. 48. Ye shall be perfect, therefore all counsels tending to perfection are commandments. And that a man can do no more, when he hath done all, then is his duty to do, our Saviour Christ showeth in plain words, Luk. 17. 10. It is therefore a vain distinction.  
Distinct. 14. A vow is twofold: Simplex votum, A simple or single vow, which is made before God alone: Votum duplex vel solemn: A double or solemn vow made in the presence of the Bishop or Abbate: Marriage made after a single or simple vow standeth in force, but it cannot make void a solemn vow made before, Harding pag. 547. defence. apolog. Ans. A single vow bindeth as straightly before God as a solemn vow, neither is it any thing to the Lord, whether we vow in the hearing of others, or before witness: therefore the scripture knowing no such distinction, generally biddeth men, that have vowed unto God, to pay their vows, Num. 30. 3. Eccles. 5. 3. And as for the other point, neither a single nor a solemn vow is a sufficient cause to deny marriage to him that cannot contain, as the Apostle saith: to avoid fornication, let every man have his wife, 1. Cor. 7. 2.  
Distinct. 15. Whereas the Apostle saith, perfect love expelleth fear, Belmine distinguisheth: there is, Timor poenae, and Timor culpae propter poenam: Fear of punishment, and fear of sin, for the punishment sake: Love expelleth not the first kind of fear, but the second, Bellar. de purgator. lib. 2. cap. 3. Ans. I pray you what difference is there between fear of punishment, and fear of sin because of the punishment? or how can these two be separated? for he that is afraid to be damned, will be afraid to sin, which causeth damnation: Love therefore expelleth these servile kinds of fear, which have painfulness, as the Apostle saith: but it retaineth the reverence or fear of children, which bringeth comfort rather, and boldness in the day of judgement, Ibid. verse. 17.  
Distinct. 16. A mediator may be understood two ways. First, he is mediator that payeth the debt unto the creditor for the debtor: so Christ only is our mediator, who hath paid the ransom for us: Secondly, he that entreateth the creditor to forgive the debtor, so the Saints may be and are mediators in praying for us: Christ is the mediator of Redemption, they of intercession, Bellarm. lib. 1. de Sanct. cap. 20. It is a very blasphemous distinction, and contrary to scripture: for our mediator between God and man, must be both God and man, 1. Timoth. 2. 5. Therefore no creature can be our mediator. Again, to make intercession to God for us, belongeth to the priesthood of Christ, who, as the high priest was wont to go into the most holy place to pray for the people, is now entered into the heavens to appear in the sight of God for us, Hebr. 9 24. But Christ only is our priest in heaven, neither Angel nor Saint. Ergo he only is our mediator and intercessor.  
Distinct. 17. The question arising between us, whether Christ be our Mediator, in respect of his manhood only, as they hold, or as he is both God and man, as we teach: they do coin us this sophistical distinction, that Christ is our Mediator in both his natures, Ratione suppositi, non ratione formalis principij, in respect of the suppositum or hypostasis of the Mediator, not in respect of the formal beginning: to speak this more plainly: The mediator must of necessity be both God and man, but the form of his mediation, or that whereby he worketh his mediation, is his human nature, Bellarm. de Christo lib. 5. cap. 3. Answ. The scripture attributeth the mediation of Christo to both his natures: God was in Christ reconciling the world to himself: here God is a reconciler, and Christ a reconciler, that is, Christ reconcileth us both as God and man, 2. Corinth. 5. 19  
Distinct. 18. The saints are our intercessors, not as authors themselves of any benefit unto us, but obtaining through Christ, and his merits, whatsoever by them is obtained for us, Bellarm. de Sanct. lib. 1. cap. 17.  
Answ. First, their own practice is contrary, for they make their saints their mediators by their own merits and worthiness, as in those blasphemous verses made of Thomas Becket, is to be seen,  

Tuper Thomae sanguinem, quem pro nobis impendit,  
Fac nos christ scandere, quò Thomas ascendit.   

By the blood of Thomas, which for thee he did spend,  
Grant us Christ, whither he did to ascend.   
Secondly, the scripture biddeth us pray in the name of Christ unto God, and we shall receive what we ask, which is a more compendious way, then to pray to saints, and they by Christ unto God, for if praying in our own persons in the name of Christ, our prayers be heard, john 16. 24. invocation of saints is superfluous.  
Distinct. 19 They make two kinds of religious worship: one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is only due unto God, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be given to angels and to saints, Bellarm. lib. 3. de sanctis cap. 12. Answ. All religious worship is only to be yielded unto God: as the angel would not suffer john to worship him, but said, Worship God. Apocal. 22. verse 9 because all worship is due unto him: he forbiddeth not john some special kind of worship, but generally all, as acknowledging, that no kind of worship was due unto him. And concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is taken also in scripture for the proper service of God: as Galathians 4. 8. Ye did service to them, that by nature were no Gods: There this word is used.  
Distinct. 20. They distinguish between Idolum, an Idol, and Imago, an Image: an Image in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a true similitude of a thing, an Idol●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth represent a vain thing that is not▪ such were the Idols of the heathen: Images, they say, they have, but no Idols. Bellarm. lib. de Sanct. cap. 5. Aunsw. 1. As concerning the word, the Idols in scripture are also called images, Rom. 1. 13. there the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used. The papists then in worshipping of Images, are proved also to be idolaters, worshippers of Idols: This frivolous distinction helpeth them not.  
Distinct. 21. They make this difference between the Idols of the heathen, and their Images: the heathen worshipped their Idols as Gods, and therefore were Idolaters: But they worship their images for that relation they have to those, whose images they are, Rhemist. Philipp. 2. sect. 2. Ans. The jews also, which were plagued of God for their idolatry, had a relation in their golden Calf to that God, that brought them out of Egypt, Exod. 32. 4. 5. So judg. 17. 3. Micah his mother saith, that she had consecrated the shekels of silver to the Lord jehovah, to make a molten Image: yet for all this they were idolaters, and so are the Papists: this shift of theirs helpeth them not a whit.  
Distinct. 22. A thing may be honoured, or is said to receive or be capable of honour after a diverse manner: First, a thing is honoured Per se, vel per accidens, of itself, as the person of the king is honoured, or accidentally, as the kings robes are honoured because of the king. Secondly, a thing may be honoured, propter se, velpropter ●liud, for itself sake, or for and because of some other thing, whereon the cause of the honour dependeth. Thirdly, a thing may be honoured propriè, impropriè, properly, which in respect of itself is honoured: impropriè, which instead and place of an other thing is honoured, as the Ambassador is for the king. Now the Images of Saints are to be worshipped, not only improperly or accidentally, but properly, and of themselves: yea improperly, and by an accident are capable of the highest kind of worship, as the Image of God or Christ of the same honour that is due unto them, Bellarm. lib. ●. de Sanct. cap. 20. 21. 23. Answ. I pray you how fa●re are these blasphemous Papists from the highest kind of idolatry, and from making their stocks and stones their gods? For the heathen in like sort used such distinctions: Non ego illum lapidem colo, adoro, quem video, sed seruio ei, quem non video: I do not worship this stone, I adore that I see, but I serve him whom I see not: August. in psal. 96. Thus properly they gave adoration to their Images, but service, which is the english of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Rhemist. Math. 4. sect. 3. they referued unto that God whose image it was, yet for all this they were most monstrous idolaters, and so are the Papists. Again, no religious worship, properly or improperly, accidentally or otherwise is due to any, but only to the Lord, Thou shalt worship the Lord thy God, and him only shalt thou serve: Math. 4. 10. Which text is alleged by our Saviour against Satan, who had tempted him to fall down and adore him: wherefore by this text all falling down and prostrating of ourselves before any creature to adore it, is forbidden, without which submiss gesture, not the meanest kind of religious worship can be exhibited to any.  
Distinct. 23. There are then three kinds of religious worship due unto God, and his Saints: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service proper unto God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adoration which may be given to Saints and angels: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an higher kind of adoration due only to the virgin Marie. And each of these three hath two kinds: every one of them may be considered, Simpliciter, vel secundum quid, simply or absolutely, or in part only and respect: and every one of these kinds of worship, is either Cultus perfectus, or imperfectus, a perfect or imperfect worship. The perfect and simple kind of Latre●a, is proper to God only, the imperfect and inferior or respective kind may be given, and is due to the image of God: so the perfect kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the Saint himself, the imperfect for his image: the perfect kind of Hyperdouleia is for the Virgin Marie only, the imperfect for her Image, Bellar. li. 2. de Sanct. ca 25. Contr. First, thus have we six kinds of religious worship forged & devised by papists, more by five than the word of God either knoweth or acknowledgeth. 2 Where have they learned that the Virgin Mary is worthy of an higher kind of adoration, than either Saint or angel? The scripture only saith, that they shallbe as angels, not above or superior to angels: Mat. 22. 30. 3 By this distinction of theirs it cometh to pass that the image of God, of Christ, yea of our Lady, shall have an higher kind of worship, not then the Images of saints, but then the saints themselves, than either prophet or apostle, for these have but their Douleia, their simple adoration: but the Images of God & of Christ, have their kind of Latreia: the Image of Mary, a kind of Hyperdouleia. But this is very gross & absurd, that a dead thing, that hath no life, should be more honoured, than a reasonable & understanding, yea an holy creature: Augustin saith, Artifex melior est eyes, the Image maker is better than the Image, in Psal. 113. but a prophet or apostle is far to be preferred before every artificer or craft●smā, & one would think that the lively Image of God, which is man, that walketh and breatheth, should be worthy of greater honour, than the dead and senseless Image of God. Fourthly, by the places alleged before, Apocal. 22. 9 Matth. 4. 10. It is evident, that no kind of religious worship is due to any creature, but only unto God.  
Distinct. 24. Sacrae aedes, Churches or holy houses have a double relation or respect: for they may be considered as they are Templa, Temples or Churches, and so properly they are built only to the honour of God: or as they are, Basilicae, or Memoriae, sumptuous buildings and monuments of remembrance, and so also they may be dedicated to Saints: Bellarm. lib. 3. de Sanct. cap. 4. Contr. First, if the same place in a diverse respect may be consecrate to the honour of God and Saints together: great reason, that God should be the more principal: but now it is not so, for they are called by the names of Saints: if God were the chief, he should give the name to the place: And indeed the places of prayer are God's houses: My house shallbe called the house of prayer. Esay 56. 7. That Churches are called by saints names amongst us, it is not for their honour, but only for a civil difference and distinction of places: and in their sense Churches are not dedicate unto God neither, for any holiness that is in the place; for in that sort, Christ saith, his father will not be worshipped, neither in that mount Garizim, nor at jerusalem, john 4. 27. not in one place more than in another: but they are holy places and for the honour of God in respect of the use, which is for prayer, My house, an house of prayer, saith the Lord, and for hearing the word of God, Act. 13. 15.  
Distinct. 25. saints some are Canonised, that is publicly allowed to be saints: some are not Canonised and received into the calendar: the difference is this, Canonised saints, either generally by the Pope so canonised, for the whole Church, or more specially by a bishop for his province or Diocese, may be publicly prayed unto, Temples built in their names, and their holy days yearly remembered, their Relics preserved in Churches to be adored: But none of these things publicly may be exhibited to not Canonised Saints, unless prinately only, Bellarm. de sanct. lib. 1. cap. 10. Contr. First that neither Canonised, nor uncanonized Saints are in any such sort to be worshipped, we have showed before. Secondly, what an absurd thing is this, it is lawful to pray to some Saint privately, and yet unlawful to do it publicly? so men shall have house saints and Church saints: they shall serve one God at home, and another at the Church: such were the toys of the heathen: such kind of stuff we read of, Ezech. 8. 10. where the princes of Israel were gotten into a corner, and there worshipped the similitude of creeping things, and abominable beasts, which they were ashamed to do publicly: so belike, popish house-saintes are such goodly things, that they dare not be seen. Thirdly, if they be all saints, why are they not all Canonised? if they be all saints with God, why are they not with men? Fourthly, but who gave them such power to Canonize some saints, and not othersome? Christ saith, To sit at his right hand, or his left, is not his to give, Math. 20. 23. how then dare the Pope, or any Prelate, presume to do that which Christ assumeth not, as he is man?  
Distinct. 26. The hearts of men, their thoughts and cogitations are known two manner of ways: either naturally by an ordinary and proper power, and so our hearts are known only to God: or by an extraordinary grace & gift, and so both the angels & saints do know our inward repentance, and desires, Rhemist. 1. Corinth. 2. sect. 1. Contr. It is one thing by revelation to understand the secrets of men's hearts, as the Prophets some time did, and as Peter descried the fraud of Ananias and Sapphira: An other thing to receive a gift and power themselves, when they will, to look into men's hearts, as they affir me of their Saints, that always they are able to understand as the vocal voice, so our inward repentance: For if at any time they want this power, than prayers made unto them are sometime in vain, which I think they will not grant. But this is contrary to the scripture, which saith, that God only knoweth the hearts of men, 1. Kin. 8. 39 It is not said he chief or properly knoweth them, but he only: And a reason is there given: Reward every man according to his ways, as thou knowest his heart: God therefore only knoweth the heart, because he only rewardeth men after their ways.  
Distinct. 27. The papists divide hell into 4. parts or members, according to the measure and continuance of the punishment, for the pain is either temporal, or eternal: and there is, Duplex poena, damni & sensus: A double punishment beside, either of loss without smart, or of loss and damage, with smart and punishment together: The place of temporal loss only was Limbus patrum, the dungeon of darkness, where the fathers remained till the coming of Christ: the place of eternal loss without smart, is Limbus infantum, the dungeon, to the which children dying without baptism are sent: the place of temporal loss and punishment withal, is Purgatory: the place of eternal loss and punishment is Hell, Bellarm. de purgator. lib. 2. cap. 6. Contra. These are fantastical and superstitious devices of men: for the scripture maketh but one place of darkness and punishment, as there is but one place of joy and light, namely heaven, Luk. 16. The rich glutton went to hell, Lazarus into Abraham's bosom, which Augustine denieth could be a member of hell, because it was foelicitatis sinus, a place or bosom of bliss, Epist. 19▪ Again, they make all these infernal regions to be places of darkness: but the scripture maketh no other place of darkness but hell, into the which the devils were thrown down: So S. Peter taketh that hell & the chains of darkness for all one: And what place else is that which the same Apostle calleth a prison, 
2. 〈◊〉. 2. 4.  1. Pet. 3. 19 (which the papists notwithstanding understand of their Limbus patrum) but where the chains of darkness are? for chains and a prison house, have a mutual reference one to the other. 2▪ In hell there is not, neither can be a punishment of loss or damage only, without sense & smart of torment: for they which are in darkness excluded from the presence of God, do not only sustain the loss of that benefit, but they must needs also be in pain & sorrow: for as the Psalm prono●ceth of other creatures: If thou hidest thy face, they are troubled, Psal. 104 29. so is it also true of men, that the hiding of God's face, the absence of his spirit bringeth sorrow & trouble withal: So our Saviour saith, They shallbe cast into vitter or exterior darkness, there shallbe weeping & gnashing of teeth, Math. 8. 12. darkness then is accompanied with weeping and extreme horror: It is called the utter or exterior darkness, because without the kingdom of heaven there is nothing but darkness: But if they will have it so called, in respect of hell itself, as though some darkness were Exterior or outward, some interior or inward, the darkness of Limbus patrum, which, they say, is in the brim of hell, must be this exterior darkness, because hell the place of the damned is lower and more inward, and that must be the Interior darkness. Thus we see how easily their vanities are blown away.  
Distinct. 28. The jesuite maketh two kinds of voluntary worship: that is properly called, Cultus voluntarius, Voluntary worship, Qui sine ratione suscipitur: Which is taken in hand without any reason or ground: There is an other kind of worship or service: Qui exhibetur Deo per actus virtutum: Which is performed unto God, by some act of virtue, and this is not properly a voluntary worship or Religion, though it be not commanded: of this sort, they say, their pilgrimages are, and such like, Bellar. de sanct. lib. 2. cap. 8. Contra. 1. Saint Paul forbiddeth all voluntary worship, Coloss. 2. 23. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: wherefore all things brought into the worship of God without his commandment, by the will of man, what reason or cause soever is pretended, is but will-worship. 2. The Apostle speaketh not of such a will-worship, as is fond enterprised without any cause, as if a man should vow not to sit down at the table, till he have twice washed, as the jesuite putteth the example: but even of such worship, as is commended by the jesuite, which is not rashly begun, but with advise, and performed by some virtuous act: for the Apostle saith, that even will-worship hath a show of wisdom: it is not, sine ratione, but, habet rationem sapientiae: Again, there is submission and humbleness of the mind, and not sparing, or not satisfying the flesh; all these our adversaries cannot deny to be virtuous acts: for such are their fastings, and other works of penance: Wherefore even such things do make but a will-worshippe. The jesuite then hath said just nothing.  
Distinct. 29. Bellarmine granteth, that vows may be made properly unto saints, as unto God, but with this distinction: We do promise and make a vow to God, in sign of our thankfulness to him, as unto the author of all good things: but unto Saints we vow to betoken our thankfulness unto them as our mediators and intercessors, by whose means, we do receive these good things of God, Bellarm. lib. 3. de sanct. cap. 9 Contra. Thus they are not ashamed to rob God of his honour. The scripture reacheth us, that vows only are to be made to God, Esay. 19 21. In that day the Egyptians shall know the Lord, and shall do sacrifices, and vow vows unto God. Hear vows and sacrifices are joined together, but sacrifices no manner of way are due to Saints, therefore neither vows. Again, the scripture maketh this a reason, why we should vow unto God, and pay our vows: For the Lord thy God will surely require it of thee, Deut. 23. 21. But God only is able to require and exact a vow at our hands and to call us to account for it: Ergo, we must vow only unto him.  
Distinct. 30. Days among Christians are partly Equal, partly unequal: Unequal they are by reason of the precept and determination of the Church, and for the mystical signification which they have: Equal they are: Quoad essentialia festi, In respect of the essential matters of an holy day: As a man privately by himself may upon any day receive the communion, hear the word, and keep the memory of Christ's resurrection, Bellarm. de c●lt. Sanctor. lib. 1. cap. 10. Contra. The difference and distinction of days for signification, and in respect of more holiness is mere judaical, as the Apostle testifieth: This man esteemeth one day above another day, another man counteth every day alike, Rom. 14. 5. Wherefore days are all equal and alike unto Christians, not in respect only of those essentials: (for so were they also equal to the jews, they might by themselves upon any day, if they would, read the law, remember God's benefits and such like,) but they are equal in nature, holiness and goodness: so that difference of days among Christians is rather for Christian order and policy sake, for the people to meet together to hear the word and serve God, then as setting apart some days for greater holiness in themselves.  
Distinct. 31. Whereas we object that place of the Gospel: The poor ye have always: but me ye shall not have always, Math. 26. against the Real and bodily presence of Christ in the Eucharist▪ They answer by this distinction: that Christ is not now present in body, Uisibili & corporali praesentia: By his visible, or corporal presence: or, Secundum humanam conversationem, After his conversation, or as he was conversant among men: but invisibly he may be present, and after another manner, Bellarm. de Eucharist. lib. 1. cap. 14. resp. ad loc. 4. Contra. This distinction is thus by scripture overthrown: S. Peter saith, The heavens must contain or receive Christ, till his coming again, Act. 3. 21. He cannot in his body be absent from heaven till that time, therefore he can not any way be present in earth. If they answer, as they do, that he may be in Heaven and in the Eucharist all at one time, we confute them by an other place of scripture: He is not here (saith the Angel) for he is risen, Math. 28. 6. which had been no good argument, if the body of Christ were likely to be in two places at once.  
Distinct. 32. Some things are properly attributed to the body of Christ in the Eucharist, as whatsoever signifieth motion from place to place, as the body of Christ may be said to be lifted up, and to be laid down and such like: but other mutations and changes, as to wake hot or cold, to sour or be mouldy, do very improperly or not at all agree unto the body of Christ, Bellarm. de Eucharist. lib. 1. cap. 3. Contra. We grant in deed that Christ's body is not now subject to heat or cold, nor any such thing, and therefore we deny that his body is present in the Eucharist, because the Elements do receive these alterations: Let them tell us then, when the bread mouldeth, and the wine soureth, what it is that is mouldy, or sour; bread and wine after consecration there is none; the accidents, as the whiteness, roundness, sweetness, cannot receive other accidents; we cannot say, that they are mouldy, or sour: are they not then driven to confess that the body of Christ is subject to mould, and sourness? If they say Christ's body departeth, and a new matter is supplied as before there was transubstantiation by the turning of the bread into Christ's body, so now there must be a retransubstantiation (which is a new point of popish learning) by the returning of the bread again.  
Distinct. 33. Whereas they affirm, that the whole quantity and proportion of Christ's body is in the host, we thus reply upon them, that it is an essential property of quantity to have, Partem extra partem: One part distinct from an other, the head can not be where the feet, nor the feet, etc. But if Christ's body in his proper quantity were in the host, his parts can not be distinct in so small a room, but shoved and confo indeed together, Beltarmine here coineth a most frivolous and sophistical distinction: Corpus quantum (saith he) habet partem extra partem, si illudextra dicat habitudinem ad subiectum, non autem, si dicat habitudinem ad locum: That a body of due quantity hath parts distinct one from another in respect of the subject, or body itself, but not in respect of the place: so there may be Extensis & distinctio partium▪ in subiecto, sed non in loco: There may be an extension of the parts, and a distinction in the subject, though not in the place, Bellarm. de sacram. Eucharist. lib. 3. cap. 7. This of all other is the most absurd and witless distinction, for how can there be a distinction real of the parts in the body, if there be not in the place? for every part hath his proper place answeareable thereunto, and as the body is less or more, so the proper place there of is dilated, or contracted: If then we take a body of two cubits and thrust it into a room of one cubit or less, there cannot be the like extension of the parts, as in a place of two cubits. All the sophistry in the world (let the devil put to his wit and all) will not help them here, that Christ's body full and whole should be enclosed in a thin wafer cake, and yet all his parts keep their due place and proportion still. Alas, poor men, these restless toys will cause them sooner to run mad, then help them at a pinch.  
Distinct. 34. They tell us of three kinds of conversion of things: there is conversio productiva, A conversion productive, when a thing is produced which was not before, as when Christ changed water into wine: conversio conseruativa: A conversion conservative, when one thing is corrupted or perished, and an other thing is generated or preserved: conversio adductiva, A cowersion adductive, when a thing is not produced that was before, but is only brought to a place where it was not: & so is the bread adductively changed into the body of Christ in the sacrament, Bellarm. de sacram. lib. 3. cap. 18. Contra. 1. These species, or kinds of conversion are confounded, for the productive and conservative are all one, as that example showeth of turning the water into wine: for the water was changed, and wine conserved, and the wine was produced by the power of Christ, out of the substance of water: The creation was properly productive, when things were made and produced, that were not: but there is no creation now, and therefore no productive conversion. 2. Yet to keep their distinction, we will easily prove, that the being of Christ's body in the Eucharist, is by a productive or conservative change, not an adductive: For either the bread is there together with Christ's body, as the Lutherans hold, and that is their consubstantiation, which papists deny; or the bread is annihilate, and turned to nothing, which I think they will not grant: or it must needs be turned into Christ's body, and so a thing is produced that was not, namely the breaden body of Christ. They have nothing to answer but this, that the bread is turned into, Materia prima, the first matter, whereof things are made, as the water was when Christ made the wine, Bellarm. ibid. cap. 24. Contra. 1. Thus if Aristotle had not helped them with his fantastical devise of Materia prima, they had been put to their trumps. 2. And so notwithstanding they are: for Aristotle's devise can not stand against scripture, which saith concerning that miracle of Christ's: Aquam vinum factam: As their own text hath: the water made wine: the water did not vanish into Materia prima, or I wot not what, but it was made wine, namely water: and if after the same manner the bread be converted in the Eucharist, the bread is made the body of Christ, and the body of Christ is made of it. Be ashamed at length ye papists of such fooleries, and glorify God, in confessing your error, and acknowledging the truth.  
Distinct. 35. Where we urge that place of the Apostle, Hebr. 10. 14. Christ with once offering, hath made perfect for ever them that are sanctified. And therefore he is not offered or sacrificed in the Mass. They have found out this acquaint distinction: the oblation of Christ is, Cruenta vel incruenta: Bloody, or unbloody: the bloody sacrifice was offered but once, the unbloody may be offered often, Bellarm. lib. 1. de missa. cap. 6. resp. ad 8. argum. Contr. This is a vain distinction, void of learning & truth: For Christ can not be offered up, but by dying, Hebr. 9 27. 28. And without shedding of blood, there is no remission of sins: verse. 22. But by the sacrifice of Christ, so oft as it is offered, there is remission of sins: Ergo also shedding of blood: there is then no such unbloody sacrifice or oblation of Christ.  
Distinct. 36. In other sacraments the priest is the minister of Christ, yet speaketh in his own person, as in baptism, I baptise thee with water: but in the Eucharist, he is not only the minister of Christ, but assumeth and taketh upon him his very person, saying: This is my body, as the Angels sometime spoke in the person of God, Bellarm. de sacram. Eucharist. lib. 4. cap. 14. Contr. 1 When ministers have such warrant to speak in the person of God, as the Angels had, they may do as they did. 2. The Rhemistes confess that the priest in penance giveth absolution in the person of Christ, Annot. 2. Corinth. 2. 6. Therefore in the Eucharist only, as Bellarmine saith, he assumeth not the person of Christ, but at other times also, by their own confession. 3. If to do any thing in the person of Christ, be no more but in the name & power, or in the stead & place of Christ, we mislike not the phrase nor sense, for the scripture alloweth that speech: We are messengers for Christ, and for Christ, or in Christ's steed, we beseech you: 2. Corinth. 5. 20. 21. He saith not, as Christ, but for Christ: and the highest dignity that the pastors of the Church have, is to be ministers only of reconciliation, 2. Corinth. 5. 18. and to be dispensers or disposers of the mysteries of God, 1. Corinth. 4. 1. See then what is become of this distinction.  
Distinct. 37. There is an action in the Church, which is both a sacrifice, and a representation of a sacrifice beside: there is also an otherthat is no sacrifice, but a representation only: the first is the Mass, the second the Eucharist, Bellarm. lib. 1▪ de missa. cap.▪ 1. Contr. 1. The Eucharist also is a sacrifice of praise and thanksgiving, as the word signifieth: for other sacrifice external in the Church we acknowledge none but these spiritual ones, Hebr. 13. 15. 16. 2. Such distinction of a sacrifice representing, and a representing without a sacrifice, they learn not out of the word, nay it is contrary to it, for all that Christ commandeth usis, to do this in his remembrance, and this doing, is nothing else▪ but eating & drinking according to his institution in the sacrament, 1. Corinth. 11. 26. & verse. 2●. This do as often as ye drink it: This doing is communicating by drinking, not sacrificing, as they fond imagine.  
Distinct. 38. There is, Duplex divortium: a double kind of divorce in matrimony, quoad thorum & cohabitationem, & quoad vinculum: A divorce from bed and board only, the marriage knot or bond remaining still, as in case of adultery: and an other kind, when the knot or bond itself is dissolved, and loosed. Bellar. de matrim. lib. 1. cap. 14. Contr. This distinction is contrary to the Apostle: as we shall show: marriage cannot be dissolved in respect of bedding and boarding together, but the bond▪ Vinculum, must needs be untied: What the Vinculum or bond of marriage is, Saint Paul showeth, The wife hath not power over her own body, but her husband, and so likewise the husband, etc. 1. Corinth. 7. 4. and that this is the bond, it is gathered out of the 15. verse, where speaking of the departure of infidels, he saith, that a brother or sister is not in subjection, that is, is no longer bound to perform these duties and debts of marriage: & verse 27. Art thou bound to a wife? seek not to be loosed: Ergo, the bond may be loosed: the word here used is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the which word cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vinculum, ● bond: Therefore by not being in subjection or under power one of an other, is to be freed, and to be no longer bound. If the marriage knot or bond could not be untied among christians, the apostle needed not to have said, Seek not to be loosed: for who will seek for an impossible thing?  
Distinct. 39 Some virtues are Morales, moral, some Theologica, theological: repentance, which they call penance, is a virtue Moral, saith the jesuit: faith a virtue Theological, Bellarm. lib. 1. de penitent. cap. 29. Contr. First, this distinction is not currant: for if you understand by Theological, that which is divine, for so we english Theologia, Divinity, then are all the virtues of christians Theological, that is Divine, both in respect of the author, for they are all the gifts of God, jam. 1. 17. as also in respect of their operation and effect, Ye are partakers (saith S. Peter) of the divine nature, if ye fly the corruption of worldly lusts, 2. Epist. 1. 4. Lo the flying of worldly lusts, which is with them a Moral virtue, is now become a theological or divine virtue, because thereby we are made divine, or like to the divine nature. Secondly, if they be moral virtues, which consist in manners and practice, they theological, that consist in knowledge and speculation, Faith in that sense is not theological, but moral, Faith working by love: Gallath. 6. 5. Thirdly, what needeth such distinction and separation of virtues, seeing the apostle joineth them all together, join unto your faith virtue, to virtue knowledge, to knowledge temperance, 2. Peter 1. ver. 6. 7. Therefore it is no good argument which the jesuite maketh, ●ayth belongeth not to repentance, because one is of this kind, & another of that▪ seeing the apostle, both in nature & practice joineth them together?  
Distinct. 40. In contrition, Propositum non peccandi duplex, there is a double purpose not to sin any more▪ Virtuale sive implicitum, & formale seu explicitum an inward and virtual purpose, and a formal and explicate purpose, the first is not sufficient; but it is necessary, that he which is justified from his sin, should make a formal & express purpose not to sin any more, beside the detestation which he hath of sin, Bellarm. lib. 2. de penitent. cap. 6. Contr. First, the Lord saith by his prophet, If the wicked will return from all his sins, and keep my statutes, he shall surely live: Ezech. 18. 21. Here is nothing required but a forsaking of sin, and doing of righteousness, which may be done, without any such formal or express purpose: yet a purpose of heart is necessary, Act. 11. 23. which must needs accompany the detestation of sin, and amendment of life. Secondly, I pray you where was this formal & express vow or purpose in the these upon the cross, unto whom Christ notwithstanding promised paradise? Luk. 23. verse 42. 43.  
Distinct. 41. They distinguish thus of merits: There is Meritum de congruo, merit of congruity, as the works which go before justification, though they be not simply meritorious, Ex debito justitiae▪ by the due debt of justice, yet they deserve of congruity: Meritum de condigno, merit of condignity followeth justification, whereby a man by his meritorious works, is worthy by justice of the kingdom of heaven, Rhemist. annot. Ro. 2. sect. 3. Bellarm. lib. 2. de penitent. cap. 12. Contr. First, that there is no merit at all of condignity; S. Paul showeth, saying, The afflictions of this life are not worthy, or (as they read) Condign, of the glory to come, Rom. 8. ver. 1. 8. The Rhemistes distinction upon that place of condign to, and condign of, is but a jesuitical toy, and not worth the answer. Secondly, that there is no merit of congruity before justification, it is thus proved: Without faith there is no merit, for without faith it is impossible to please God, Hebr. 11. 6. and saith is not before justification, Rom. 5. 1. Ergo.  
Distinct. 42. Works of the law or of nature done without or before saith, merit not, but works done by God's grace, are truly meritorious: Thus they answer us, when we object that place. Rom. 3. 28. We hold that a man is justified by faith without the works of the law, Rhemist in hunc locum. Contr. The Apostle himself taketh away this distinction, Ephes. 2. By grace are ye saved through faith not of works: than it followeth, ver. 10. for we are his workmanship created in Christ jesus unto good works, which God hath or deigned, that we should walk in. Here the apostle excludeth even works of grace prepared, and or dayned of God, from being any cause of our justification.  
Distinct. 43. Some things do justify, Ex opere operantis: by the work of the doer, Id est, fide & devotione suscipientis, That is by the saith and devotion of the recevuer, so the sacraments of the old law did justify: Some things do justify. Ex opere operato, by the very work wrought, as the Sacraments of the New Testament, Bellarm. de effect. sacr. lib. 2. cap. 13. Contra. First, there is one and the same efficacy, substance, and operation in general of the Sacraments, both of the old and new Testament: For they did eat the same spiritual nieate, and drink the same spiritual drink, 1. Cor. 10. 2. 3. Secondly, Yet neither of them do confer grace, or are causes of our justification before God, but are only seals of the justice or righteousness that cometh by faith, Rom. 4. 41. Yet we grant, that in the Sacraments of the Gospel, there is a more lively resemblance and more full representation of spiritual things, than there was in the other: in which respect they are preferred before them. Thirdly, We are not justified before God in part or in whole by any work, either operantis, or ex operato, of the doer, or of the thing done: But we are justified only by faith: all works, even such as are wrought in us by grace, are excluded from being any cause of our justification before God, Ephes. 2. 10. 11. Fourthly, And so far is it off, that any justification can be had ex opere operato, by the work wrought, without respect to the faith of the doer, that no such work is at all acceptable to God, much less able to justify: for without faith it is impossible to please God, Heb. 11. 6. And thus this jesuitic all distinction is nipped in the head.  
Distinct. 44. To extenuate & enervate the force & efficacy of the death and passion of our Saviour Christ, as though it were not alone by itself a sufficient satisfaction for the sins of the world, unless other satisfactions as helps were joined thereunto: they have forged and devised impious and blasphemous distinctions of their own.  
First, there is a kind of satisfaction, Pro amicitia restauranda, for restoring us to the friendship of God: there is another, Pro justitiae restauranda, for restoring of justice lost and decayed in us: the first satisfaction is only wrought by the death of Christ; the other must be wrought by us, Bellar. de penitent. lib. 4. cap. 1. Contra. Christ hath satisfied for us, in paying the ransom for our sins, and hath reconciled us to God, in imparting to us of his righteousness: He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him▪ 2. Cor. 5. 21. therefore Christ hath by his death not only redeemed us, and reconciled us to the favour of God, but hath also clothed us with his righteousness: who is made of God unto us, our wisdom, righteousness, sanctification, redemption, 1. Cor. 1. 30. Not only our redemption, but our righteousness: hec hath therefore satisfied the wrath of God, in restoring his friendship, and hath repaired justice decayed in us, by his justice and righteousness.  
Distinct. 45 There is a satisfaction pro ●c●●●a, for 〈…〉: another kind pro poena, for the punishment. The first was 〈…〉 by Christ 〈…〉 the other is our satisfaction to be 〈…〉 mine, ibidem. So there is duplex 〈…〉: 〈◊〉 double or twofold remission of sins, the first in baptism, both 〈…〉 poena, from fault and punishment: the second from the fault, but we ourselves must satisfy for the punishment, Bellarm. depoenitent. lib. 4. cap. 14. Contra. If our sins be for given us, the punishment likewise together with the sin is removed: for sin causeth death, and all other punishments: It should not therefore stand with the justice of God, to lay punishment upon men, having forgiven them their sins: for this were to say, that their sins are not truly forgiven. Christ hath set us at peace with God by the blood of his cross, Coloss. 1. 20. Ergo, he hath satisfied both for the offence and punishment: For if God punish still, then were we not at perfit peace with him, his anger yet abiding: And whereas they make the first remission of sins to be available both for the sin and punishment: the second but for the sin: the Apostle reasoneth clean contrary: If while we were yet sinners and enemies, Christ died for us, much more being justified by his blood, and reconciled by his death, we shallbe saved from wrath through him, Ro. 5. 10. 11. Much more saith the Apostle: if then in the first reconciliation to God, we had remission of both, being now reconciled we shall much more. Hence also it is manifest, that Christ worketh all both before our reconciliation, and after.  
Distinct. 46. Men also may satisfy for the fault, but ex congruo, non ex condigno, It is a satisfaction of congruity, not of condignity, Bellarm. li. 4. de penitent. cap. 1. Contra. There is no satisfaction wrought by man for his sins, no not of congruity: First, it is repugnant to the nature and property of satisfaction: for that, which is of congruity, is accepted of favour, but satisfaction is an exact compensation in respect of justice: by this God is justly satisfied: by the other, he is but inclined to favour, as they teach. Secondly, there is no satisfaction for sin ex congruo: for when we were enemies (saith S. Paul) we were reconciled to God, Rom. 5. 10. But nothing that enemies can do, is acceptable unto God, therefore God cannot any ways, no not ex congruo, by our satisfaction be appeased, before our reconciliation, nor yet afterward, for our sin in the purchasing of our reconciliation was already satisfied for by Christ.  
Distinct. 47. Man can not satisfy God for the eternal punishment due unto sin, but for the temporal he may, Bellarm. lib. 4. de penitent. cap. 1. Contr. Seeing our Saviour Christ hath fully redeemed us by his most precious blood, he hath not only satisfied for our sin, but for our punishment both eternal and temporal due unto sin, Heb. 10. 14. with one offering hath he made perfect, or (as the Rhemistes read) consummated for ever them that are sanctified. If then he have consummated us by our redemption, he hath satisfied for all: for if any thing were left to be done by us, we should not be consummated by him. And as for the punishments and chastenings of this life, S. Paul showeth the end of them, not to make satisfaction, but we are chastened of the Lord, that we should not be condemned with the world, 1. Corinth. 11. 32.  
Distinct. 48. There is actualis satisfactio, an actual satisfaction: and that is our satisfaction: Alia est satisfactio virtualis, a virtual satisfaction: (This name Bellarmine hath not, but the sense:) Such is the satisfaction of Christ, Per quam habemus gratiam, ut satisfaciamus, by the which we have grace and power to satisfy, Bellarmine de Purgator. lib. 1. cap. 10.  
Distinct. 49. Christ hath immediatè, immediately satisfied & paid the ransom for our sin, but mediatè, mediately, only for the temporal punishment, Bellarm. de penitent. lib. 4. cap. 15. Contra. Both these distinctions tend to one end, and therefore one answer shall suffice them both. First, If Christ hath both actually and immediately satisfied for the greater, that is our sin, and everlasting punishment due to the same; much more hath he for the less, that is temporal punishment. Secondly, All punishment and recompense of sin, is caused by the curse of the law: Cursed is he that continueth not in all things written in the law, etc. Galath. 3. 10. But Christ hath actually and immediately redeemed us from the curse of the law, being made a curse for us, ibid. 13. which curse we are not able to bear, neither in whole, nor in part: Ergo, actually and immediately he hath redeemed us from all punishment both spiritual & temporal due unto sin.  
Distinct. 50. Christ is a Saviour in a double respect, either for saving men already fallen into sin and condemnation, or else for preserving & sustaining them from falling: In this sense he was a Saviour only to the virgin Marie, who was preserved only from sin by Christ, not saved from her sins, which she had not, Franciscant, Fox. p. 801. col. 1. Contra. Christ is called jesus, a Saviour in this sense only, Because he should save his people from their sins, Math. 1. 21. He was then either in this sense a Saviour unto Marie, or not at all. But her Saviour he was, as she herself confesseth, Luke. 1. 47. Ergo, he saved her from her sins. In the other sense, if Christ be a Saviour at all, for preserving from sin, he is so unto Angels, not unto men, as Bernard saith: Qui hominibus subvenit in tali necessitate, angelos seruavit a tali necessitate: He that helped men out of their necessity, preserved Angels from such necessity, lib. de Diligend. Deo.  
Distinct. 51. When we object that place of S. Paul against the Popish doctrine of merits: We are justified freely by grace, Rom. 3. 24. They answer by a distinction: There are two justifications: the first, which is only of grace: and the second, wherein we proceed daily by good works, Rhemist. Annot. Rom. 2. Sect. 3. Contra. The Scripture speaketh but of one justification, which glorification followeth, Rom. 8. 30. whom he justified, them also he glorified: If then this one justification do bring us to glorification, what need a second? Again, their second justification is nothing else, but that which the Scripture calleth sanctification, which issueth out from justification, as the fruits thereof: But Christ is both our righteousness, and sanctification, 1. Cor. 1. 30. Ergo, he is both our first and second justification, and so both are of grace.  
Distinct. 52. There is justitia imputativa, justitia inhaerens, justice imputative, when the righteousness of Christ is imputed unto us, and made ours by faith: justice inhaerent, is that justice that actually abideth in us: by this we are justified and truly made just, not by the other, Rhemist. annot. Rom. 2. Sect. 4. Contra. A justice inherent we grant to be in faithful men, but imperfect; it is not able to justify them before God: But the righteousness only of Christ imputed to us by faith, is our justice before God. The Apostle saith, Christ was made sin for us, that we should be made the righteousness of God in him, 2. Corinth. 5. 21. Look how Christ was made sin for us, so are we made righteousness in him: but our sins were imputed to him, himself knew no sin: Ergo, our righteousness before God, is none other but his righteousness imputed to us by faith.  
Distinct. 53. Whereas they hold, that the law may be perfectly fulfilled in this life, lest it should seem a very absurd opinion, and not far from blasphemy, as in deed it is not, they would qualify the matter; by a distinction: there is a perfection among men, a perfection among Angels: one kind in earth, another in heaven: the perfection in this life may be attained unto, though the other cannot, Harding. Defence. Apolog. 368. pag. Contra. First, this is an absurd distinction, & nothing to the purpose: The question is of the perfection of obedience to the law: and he telleth us of the perfection of Angels: as though the law were given to Angels: as if God had said to them: Thou shalt not steal, thou shalt not commit adultery, etc. Secondly, Such a perfection, as God hath appointed in this life, we deny not but that it is possible by God's grace to attain unto: But full and perfect obedience to the law in this life cannot be had, no otherwise, than Christ hath fulfilled it for us. Saint Paul saith, They that are of the works of the Law, are under the curse: but they which are of faith, are blessed, Galath. 3 9 10. The law therefore unto us is no otherwise perfectly fulfilled in this life, so that we by such fulfilling may escape the curse thereof, than by faith, and belief in Christ, who hath done it for us.  
Distinct. 54. There is an habitual, and an actual faith: the faith in habit, which also we may call a potential faith: The actual faith is to be found in such as are of years of discretion, Bellarm. de Baptism, lib. 1. cap. 11. Contra. There is no habitual or potential faith, that pleaseth God: The lively justifying faith is always actual, working by love, Galathians. 5. 6.  
Distinct. 55. Sins, some are venial, that is, pardonable of their own nature: Some mortal, because all that do them, are worthy of damnation, Rhemist. Rom. 1. Sect. 11. Contra. That all sins by grace are pardonable through Christ to all believers, (blasphemy only against the Holy Ghost excepted, which is irremissible, and which the faithful are sure to be preserved from) we grant. But no sin of it own nature is pardonable: For all transgression of the law, is subject to the curse, Galath. 3. 10. But all sin is the transgression of the law, 1. john. 3. 10. Ergo.  
Distinct. 56. A man may sin two ways, materialiter, formaliter, materially, and formally: He that sinneth materially only, that is, of a simple mind, doth it, sine culpa, without his fault: as Peter did, failing somewhat in his example, Galath. 2. Erratum fuit absque ulla Petri culpa: it was a small error without any fault of Peter's, Bellarm. de Pontif. lib. 1. cap. 28. Contra. All sin in deed is not a like heinous: for trespasses committed willingly, are greater than faults done of simplicity or ignorance: yet are they all sins, and make the offender guilty much or little: Otherwise, there should not have needed any sacrifices to be provided in the law for sins done of ignorance, Leuit. 4. Whatsoever is not of faith is sin, Rom. 14. 23. He saith not, whatsoever is done of malice or wilfulness: but whatsoever is not of faith, that is, of a sure ground, done with certain knowledge and persuasion, and according to a good conscience: as Bernard expoundeth the place, De fide vera non falsaputo dixisse Apostolum, omne quod non ex fide peccatum, quia fides falsa, fides non est. Non autem ex fide vera bonum creditur, quod malum est. I think the Apostle spoke of a true, not a false faith in that place: Whatsoever is not of faith is sin; because a false faith is no faith: and by a true faith, a man can not believe that to be good, which is evil, lib. de Dispensat. Therefore all sins done ignorantly, and simply, though the intent be never so good, do make the party that sinneth guilty and faulty.  
Distinct. 57 There is a double certainty of salvation: Certitudo infallibilis, an infallible certitude, which a man cannot have in this life: certitudo humana & moralis, a moral and human certitude; and this is sufficient for a man to rest himself upon, Bellarm. de Sacram. lib. 1. cap. 28. Contra. First, they speak contraries: for how can there be a certitude not unfallible? for that that is certain is unfallible, and what is fallible is uncertain. Secondly, The Apostle saith otherwise, Give diligence to make your calling and election sure (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sure without staggering, or wavering,) For, if ye do these things, ye shall never fall, 2. Peter. 1. 10. Is not this an unfallible certitude, whereby a man shall be assured never to fall? If this might not be attained unto in this life; S. Peter would not exhort unto it.  
Distinct. 58. I let pass here their idle fancies, and fond school distinctions, not fit to be used by boy Sophisters, much less by men, that would be counted grave divines: As how, there are causae morales iustificationis, aliae causae Physicae, Moral causes of our justification, and Physical or natural causes, Bellarm. de effect. sacram. lib. 2. cap. 11. Contra. This distinction is repugnant to the jesuits own doctrine: for faith is no Moral but a Theological virtue, as he distinguisheth them: but it is faith that justifieth, Rom. 5. 1. Ergo, no moral virtue. Themselves also exclude the works of nature from being any cause of justification: how then can there be any Physical causes? for in deed our justification is no Physical or natural, but a metaphysical and supernatural work.  
Distinct. 59 Not much unlike to this, is that distinction of dolour summus intensiuè, & appretiatiuè: Our sorrow is greatest intensively, when it is in the highest degree: It is the greatest appretiatively, or in estimation, when as we sorrow not for a thing, as much as we can: yet we had rather lose other things, than lose that: As a godly man may mourn intensivelie for the death of his children, more than for his sins: yet he had rather lose his children than the favour of God. True contrition than requireth sorrow in the highest degree, appretiatiuè, but not intensiuè, Bellarm. lib. 1. de penitent. cap. 11. Contra. It is not possible that a man should weep more for that, which he less esteemeth: And if a man mourn more for a temporal loss, than for his sins, he mourneth not a right: Therefore sorrow for our sins ought to be the greatest in the highest degree, intensiuè. And thus true sorrow is described in the Scriptures: We roar like Bears, and mourn like Doves, Esay. 59 10. Behold O Lord how I am troubled: my bowels swell, my Liver is powered out upon the earth. jerem. Lament. 1. 20. O that my head were as the waters, and mine eyes as fountains of tears, jerem. 9 1. Cut off thine hair, O jerusalem, and cast it away, and take up a complaint, jerem. 7. 29. They shall mourn like Doves, smiting upon their breasts, Nahum. 2. 7. In that day shall there be great mourning in jerusalem, as the mourning of Hadadrimmon, in the valley of Megiddo, Zachar. 12. 11. Thus the Prophets did use to describe true sorrow for sin, than the which none could be greater: as Moses saith, Seek the Lord with all thine heart, and all thy soul, Deut. 4. 29. Wherefore, sorrow for sin ought to be the greatest and chiefest of all other, even intensiuè, as we have said.  
Distinct. 60. Many such goodly distinctions they have: as to show that two bodies may be in one place, they have invented this distinction: there is duplex divisio, extrinseca respectu locs; intrinseca ratione subiecti: There are two kinds of division of one thing from another: the external division in respect of place: the internal in respect of the subject: And so when two bodies are in one place, they are internally distinct from themselves, though they be not distinct and divided in place: the first division is taken away, not the second, Bellarm. lib. 3. de Eucharist. cap. 3.  
See what juggling here is, and all to breed an impossible conclusion: for seeing every body hath his proper place: yea, spirits have their proper definite places, much more bodies: two bodies then must have two places, unless they be mingled and incorporate together, and so make but one body. Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subjects: sunt in se negative, non positiuè, they have a being in themselves negatively, not positively, Bellarm. lib. 3. de Eucharist. cap. 24. Is not this good stuff? I pray you, what is esse negative, to be with a negative? that is, put the negative (non) to (esse) and so (non esse) by this skilful Philosophy shall be (esse) not to be, is all one, with (to be.) Such toys these vain men do train up their scholars in, and think by them to deceive the world. I will trouble the Reader at this time with no more of their stuff: by these examples already set forth, we may give our judgement of the rest.  
That their distinctions are lewd, sophistical, and vain inventions, to obscure the truth withal, and not worth a rush: all distinctions we condemn not, we know they have their profitable use, for the finding out of truth, and discovering of falsehood: but such distinctions, as serve to countenance error & superstition, against the manifest truth of God's word: such as are these Popish distinctions, we utterly abhor & condemn. Of such distinctions we may say, as one of their own fellows said of that distinction of Simony: There were Simoniaca de sui natura: there were Simoniacal things by nature, forbidden by the word of God, as to buy or sell Sacraments. Simoniaca iure positivo: Simoniacal things, by the positive law and constitutions of the Church, as to sell bishoprics and Ecclesiastical livings; these the Pope might dispense withal.  
O Petre (saith he) quantam animarum multitudinem cateruatim transmisit, & transmittit ad Infernum haec superstitialis & damnanda distinctio: O Peter, Peter, how many souls hath this superstitious and damnable distinction sent by heaps, and yet doth daily send to hell: Aureum speculum. ex citation. jewel. pag. 614. So the Papists by their blasphemous distinctions of merits, satisfactions, justifications, adoration, and such like, do subvert the truth, pervert the souls of many, evert and overthrow the course of religion, and tread them a high way and a beaten path to Hell and damnation.    

The fourth Pillar of Papistry, consisting of Papists contradictions amongst themselves.  

IT is an usual accusation of the popish sort against the professors of the Gospel, that we are at variance & dissension amongst ourselves, & cannot agree of the points of our religion: Harding saith with a stinking & unclean mouth: that the puddle of Lutherans runneth down by many sinks: that we agree not within ourselves: and that each one often times disagreeth with himself: Defeus. Apolog. pag. 289. The Rhemistes falsely object, that we would every year have a new faith, 2. Cor. 2. v. 18. Bellar. saith, that we have 200 several expositions of these words of our Saviour (This is my body) with lie & all, de Sacram. li. 2. ca 1. Now then, to clear and purge ourselves of this false occusation, we will consider who they are that cast us in the teeth with our dissensions: who, for one dissension that is among us, have ten among themselves: yea, if I said for one an hundred, I think the saying might be justified. This Pillar of Papistry hath four parts: First, we will show the dissensions of the later & new Papists with the old. Secondly, of the contradictions of the new among themselves. Thirdly, because they say, that amongst us, one disagreeth many times with himself: we will lay open the nakedness of their stoutest champion Bellarmine, how shamefully he forgetteth himself, saying, & unsaying, now of one opinion, by & by of another. Fourthly, We will show the repugnances, inconveniences, and inconsequent opinions, which popish religion hath in itself,  

The contradictions & divers opinions of old Papists & new.  
BEcause our adversaries would bear us in hand, that their dissensions are not in material points, but lighter matters, which concern not the faith: We will make choice of such opinions of theirs (leaving the rest) wherein they descent, as shall easily appear to be no trivial or common matters, but of great weight & moment.  
Lyranus, Hugo Cardinalis, Caietanus, do hold the books of Toby, judith, Macchabees, Ecclesiasticus, the wisdom of Solomon to be Apocryphal books, & no part of Canonical Scripture: Arius Montanus also holdeth all the books of the old Testament, not found in the Hebrew Canon, to be Apocryphal, ex Whitacher. controu. qu. 1. cap. 6. The contrary is now maintained by Papists, that all the aforesaid books are Canonical, and part of the Scriptures.  
Canus affirmeth, that the Scriptures in the Hebrew text are wholly corrupt & defaced by the malice of the jews: Bellarm. confesseth some corruption in them, yet not concerning the doctrine of faith & manners. And that those corruptions & defaults came rather by reason of some faulty Libraries, & imperfect copies, than by the malicious depravation of the jews, Bellar. de Verb. Dei. li. 2. cap. 2.  
They differ much in many points concerning Antichrist. Some of them think, that the number 666. Apocal. 13. doth describe the time of antichrist's coming, as Lyranus. Some, that it showeth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they think shallbe the name of Antichrist, Anselmus, Richardus. Bellarm. thinketh his name shall not be known, till he be come, de Rom. Pont. li. 3. c. 11  
Some, that he shallbe borne of a woman of fornication. Some, of the tribe of Dan, as Anselmus, Richardus: Bellarm. holdeth neither, ibid. cap. 12.  
Dominicus a Soto is of opinion, that the Christian faith shall utterly be extinguished in the great persecution under Antichrist. Bellarmine thinketh no, ibid. cap. 17.  
Their Canon law saith, that no mortal man must here presume to reprove the faults of the Pope, because he himself being to judge all men, is to be judged of none, Part. 1. distinct. 4. Cap. Si Papa. Yet the Rhemistes affirm the contrary, that Popes may be reprehended, & are justly admonished of their faults, & aught to take it in good part, if it proceed of zeal and love, Annot. 2. Galath. Sect. 8.  
Some of them do think, that the Pope, even as he is Pope, may fall into heresy, & so become an heretic, if he take upon him to define or determine without a general Council, Gerson, Alphons. de Castro, Adrianus 6. Papa. Some affirm the clean contrary, that the Pope cannot possibly fall into heresy, nor define any heretical point, no not by himself alone, Albert. Pighius. Others do teach, that whether the Pope may be an heretic or not, he cannot determine any thing that is heretical, sic Driedo. Caietanus, Hosius, Eckius: and to this subscribeth Bellarmine, lib. 4. the Roman. Pontif. cap. 2.  
That place of the Gospel, where Christ saith, I have prayed for thee Peter, that thy faith should not fail: the Divines of Paris understand generally of the whole Church, that Christ prayed that the Catholic faith should not fail: But Bellarmine and the rest, take these words as meant of Peter only and his successors, that they should not err at any time in faith, Bellarm. ibid. cap. 3.  
Durandus a popish author confesseth, that Gregory. 1. was found in an error, for permitting priests to confirm: but Bellarmine chargeth him rather with error in so writing, ibid. cap. 10.  
Melchior Canus affirmeth, that Honorius. 1. was an heretic: Bellarmine holdeth the contrary, de Pontif. lib. 4. cap. 11.  
Celestinus 3. an heretic: so saith Alphons de Castro. Bellarmine is of the contrary opinion, ibid. cap. 14.  
john. 22. was in a great error, who held, that the souls of the righteous should not see God before the day of the resurrection, Guilielmus Oek●●. Adrianus. Bellar. notwithstanding taketh upon him to excuse him of heresy, Bellarm. cap. 14.  
Benedictus 13. condemned for an heretic in the Council of Constance, & Eugenius. 4. in the Council of Basile. Bellar. denieth notwithstanding that they were heretics, but the Counsels to have erted rather in condemning them, ibid.  
Some of the Papists think, the Bishops, as the Apostles before them, do receive their jurisdiction immediately at God's hands: So Franciscus Victoria: Alphons. de Castro. Others, that the Apostles received their jurisdiction not from Christ, but from Peter, & Bishops from Peter's successor: so johan. de Turre cremat. Dominicus jacobatius. A third sort hold, that the Apostles immediately received power from Christ, but Bishops must look for it at the Pope's hands, sic Caietanus, Dominicus a Soto, Bonaventure, Durand. so also Bellar. ca 22.  
They are much troubled about this question, whether the Pope may be deposed for heresy: Albert. Pighius holdeth, that the Pope cannot be an heretic, & therefore not for any cause to be deposed: johannes de Turre cremat. is of opinion, that the Pope for secret heresy, is actually deposed of God, & may be by the Church declared to be so deposed. Others held, that the Pope neither for manifest, nor secret heresy, either is actually or may be deposed. Caietanus, that the Pope for manifest heresy is not actually deposed, but may be deposed by the Church. There is a fifth opinion, that the Pope being a manifest heretic, doth cease of himself to be pope, & that he may be judged by the Church, & yet they judge not the Pope, for he is now no Pope, johan. Driedo, Melchior Canus, & Bellarmine consenteth, lib. 2. de Pontif. cap. 30.  
Concerning the pope's temporal jurisdiction, some of them teach, that the pope by the word of God, hath full & plenary power in all matters both Ecclesiastical & civil, Augustin. Triumphus: Hostiensis. Others, that he hath not directly & immediately any temporal authority, but only spiritual: yet indirectly & immediately by reason of his spiritual power, he hath chief authority also in temporal matters. Sic johan. Driedo, johan. de Turre cremat. Pighius, Caietanus, & Bellar. lib. 5. de Pontif. ca 1.  
They are much busied about the Council of the jews that condemned Christ, whether it erred or not. Some hold, that the question was de facto, non de iure, not by what right Christ should be put to death, but they consulted only of the fact, to put him to death, & therefore in a matter of fact might err. Others think that they erred in their own mind & affection toward Christ, not in the sentence: for Christ was worthy of death bearing our sins. But Bellar. is of an opinion by himself; that the Council did err: for they were privileged only from error before Christ's coming, not afterward, li. 2. de Concil. ca 8. Thus they weary themselves in their own foolish conceits.  
Some think that general Counsels cannot err, though they have not the Pope's confirmation: so the divines of Paris. Others hold the clean contrary, that they may, as Caietanus, Turrecremat. Bellar. li. 2. the council. c. 11.  
Some hold opinion, that a general Council is above the Pope, Nichol. Cusanus, Panormitanus, Abulensis. So also it was concluded in the Counsels of Constance & Basile. The Canonists teach, that the Pope by right is above the Church & Counsels, but he may, if he please, submit himself to their judgement, & give them authority over him. But others think, that he hath such an absolute authority, that he cannot submit himself to the sentence or censure of Counsels though he would. So Antoninus. johan. de Turre cremat. Caietanus, Pigghius, with others: unto this Bellarm. subscribeth, the Popes waged champion to fight for his triple crown.  
Alphons. de Castro is of opinion, that heretics are members of the Church: Bellarm. bestoweth some labour to confute his opinion. Thus one Papist maketh work for another, Bellarm. de Eccl. li. 3. ca 4.  
johan. de Turre cremat. requireth faith as necessary to make a true member of the Church, which is a true & sound opinion: but he is confuted by Bellarm. who holdeth faith in this case to be needless, li. 3. de Eccl. ca 10.  
johannes de Turre cremat. saith, it is against the Catholic faith to affirm, that the faith of the Church did not only rest, or was preserved in the virgin Marie in the passion of Christ: Bellar. thinketh that faith was preserved as well in the Apostles, as in Marry, that theirs failed no more than hers, li. 3. de Eccles. ca 17. And herein the jesuite cometh nearest the truth: The Apostles faith was not lost, but greatly shaken, at the death of Christ, and they remained wavering & doubtful, till they were by Christ (risen again) confirmed.  
Some affirm, that the vow of continency or single life is annexed to priesthood, by the law of God, johan. Maior, Clictovaeus. Others, that it is not grounded upon the divine law, but only brought in by the constitution and decree of the Church, and may be dispensed withal, Tho. Aquinas, Caietanus: so thinketh also Bellarm. de clericis, lib. 1. ca 18.  
The canonists hold, that the constitution of tithes, even in respect of the quantity & proportion of the tenth, is established by the law of God, & therefore cannot be altered to any other quantity. Bellarm. calleth it an error of the Canonists, & confuteth it, determining the matter thus: that the payment of tithes is De iure divino, quoad substantiam, non quoad quantitatem, is by the word warranted, in respect of the substance or equity, not in regard of the precise quantity, de Clericis, lib. 1. cap. 25.  
The Canonists hold, that clergy men are exempt from the power of secular Princes, not only in Ecclesiastical, but in politic & civil affairs by the law of God. Others affirm, that they are freed their persons & their goods only by human constitution, Franciscus Victoria, Dominicus a Soto: and Bellarm. de Clericis, lib. 1. cap. 28.  
Scotus did hold, that venial sins were remitted in the very instant of the separation of the soul from the body, but they were remitted per merita pr●cedentia, by virtue of the merits, which went before in the life. Tho. Aquinas held the contrary, that they were not remitted then, but afterward in Purgatory. To this agreeth Bellarmine and the rest, Bellar. lib●● de Purg. ca 10.  
Some Papists hold, that the souls in Purgatory are uncertain of their salvation: and though they shallbe saved, yet they know it not, Dyo●is. Carthusianus, Michael Baij: but the general opinion of the Papists now is, that they are certain of their salvation, Bellarm. de Purg. lib. 2. ca 4.  
Some of them think, that venial sins by nature deserve eternal death, & that they are but venial of God's mercy: wherein they hold the truth: for the stipend of all sin is death, Rom. 6. 25. so Michael Baij, Gerson, johan Roffens. But now the jesuits generally hold the contrary, that venial sins are pardonable of their own nature, Bellarm. ibid.  
Some are of opinion, that prayers may be made for souls that are in Hell: Bellarmine, & generally all that rabble hold it only to be lawful to pray for souls in Purgatory. But the truth is, the dead are not to be prayed for at all, Bellarm. de Purg. lib. 2. ca 5.  
The papists generally hold, that the souls which need no cleansing in purgatory, do streightways go to heaven: yet Bellarmine hath a trick by himself, & thinketh it not improbable, that there should be another place, not so full of joy as heaven is, nor in pain equal to purgatory. li. 2. de Purg. ca 7. But we acknowledge neither the one nor the other: for Scripture no where maketh mention of more places than heaven & hell.  
Th. Aquinas holdeth, that the least punishment in purgatory exceedeth the greatest torment in this life. Bonaventure denieth that, and saith that the greatest pain of purgatory only exceedeth the greatest of this life. And so thinketh Bellar. lib. 2. ca 15. But this is a needless question to dispute of the pains of purgatory, for there is no such place, as we have elsewhere showed.  
That the Saints know our prayers, though it be not agreeable to scripture, yet it is agreed upon among papists: yet about the manner, how they come by the knowledge of our prayers, it is not amongst them agreed. Some think▪ that men's prayers are at that instant revealed to Saints when they are made. Others, that in the beginning of their happiness, so soon as they are received into heaven, they behold all things in God, as in a glass, which appertain to them. And this Bellarmine taketh to be the more probable opinion, ca 20. yet it is but a profane speculation: for God himself only knoweth the heart, neither will he give his honour to another.  
Caietanus Cardinal confoundeth images & idols, taking them for all one: Bellar. and the rest make great difference between them. Images, they say, they have, but no Idols, Bellarm. de imaginib. sanctor. lib. 2. cap. 7.  
Some papists hold opinion, that the Images of the Trinity ought not to be made, Abulens. Durand. Peresius, Caranza, who beside alloweth not the Image of Christ to be made: Others hold the contrary, that they may safely be made, and adored: Caietanus, Catharinus, Sanderus; and Bellarmine, who for the most part holdeth with the worst opinion.  
Concerning the worship of Images, it is agreed amongst papists to be lawful and commendable, though it be flat contrary to the second commandment: yet they disagree about the manner of worship: Some hold that the Image in itself is not at all to be worshipped; but before the Image, that only whose Image it is: Sic Durandus: Alphonsus de castro: Others that the Image is to be worshipped, and adored with the same kind of worship that the exemplar is, whose Image it is, and so the Image of Christ to be worshipped as Christ himself, Sic Caietanus, Bonaventur. Capreolus, and others. There is a third opinion, that Images properly in themselves may be worshipped, yet with an inferior kind of worship, then that which is due to the Saint resembled by the Image, Peresius, Catharinus, Sanderus, to these consenteth Bellarmine de Imaginib. sanctor. lib. 2. cap. 20.  
The Papists make two kinds of Religious worship, the higher and more excellent kind, which is due only unto God, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inferior kind, which may be given unto Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic Bellarminus. Yet Martinus Peresius, a learned papist, saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify the worship of Saints: for the word, is translated, servitude, or service: but we are not servants to the Saints, but their fellow-servants, Bellarm. lib. 1. de beatitud. Sanctor. cap. 12  
Now concerning the sacraments. Some of them think that the same definition of a sacrament, cannot agree unto the sacraments both of the old and new testament, but improperly, Sic Magister sententiar. Albertus, Bonaventure. Others think, that this definition of a sacrament, est sacrae rei signum, It is a sign of an holy thing, may properly comprehend both the old and new sacrament, because it is not of the essence of a sacrament to be a cause of sanctification, but a sign only. Sic. Thom. Dominicus a Soto, Martinus Ledesinius, and this is the truer opinion: But Bellarmine fully liketh neither, lib. 1. de sacram. cap. 12.  
Now whether the sacraments do consist, ex verbis & rebus, of the words, and the things or elements as their matter, & form, it is a great question among papists. Some hold that they do not: but that any thing sensible, whether it be the element, or the word, is the matter, and the form to be the signification, Sic Dominicus a Soto, Caietanus. Others think that all Sacraments consist not of the word and elements, but some only: Sic Durandus. A third opinion is, that the sacraments only of the New Testament do consist of these parts, not the sacraments of the old, Sic alexand. Alensis: and others think, that all sacraments do consist of these parts, either in themselves, or some what instead, or place of them: Sic dominicus a Soto. Bellarmine taketh somewhat from all these opinions, Lib. 1. de sacram. cap. 1 8. But to put the matter out of doubt, there must be in every sacrament, both the word and element, the word sanctifieth, 1. Timoth. 4. 5. and therefore must needs be there, nothing can serve instead of it: there must be also an element beside the word, to be sanctified, and therefore the word cannot be the element.  
The jesuits do hold, that the intention of the minister is necessary to make a sacrament: he must have a purpose and intention Faciendi, quod facit ecclesia, to do that which the Church doth: that is to make a sacrament, Sic Bellar. cum alijs: Catharinus a papist saith, it is not necessary to have such an intention, but that a sacrament may be without it: wherein he thinketh aright, for the sacrament no more dependeth of the ministers intention, than the preaching of the word doth.  
Concerning the efficacy of the sacraments, they do all hold, that they are causes of sanctification, but not alike. Some hold that the minister is the efficient and working cause of justification, the sacrament but the instrument, Sic Caietanus, Sotus Ledesinius. Some contrariwise, that the sacrament is the efficient cause, the Minister but the instrument: Ita Tho. Aquinas, ex Bellarm. lib. 1. c. 27. and of these there are two sorts, some think that the sacraments are but causes, Sine quibus non: without the which we are not justified, Sic Bonaventur. Scotus, Durandus. Others think that there is verily an effectual power given to the sacraments to justify, Sic Bellarm. lib. 2. cap. 11. What ado is here about nothing, the sacraments are no instrumental or efficient causes of our justification, but seals only of the righteousness of faith, Rom. 4. 11. And it is faith, whereby we are justified, Rom. 5. 1.  
As touching the sacraments of the law: some deny that they did justify ex opere operantis, that is by the faith, and devotion of the receiver: Sic Magister: others thought they did. And for Circumcision, some held it did justify ex opere operato, by the very work wrought: Sic Alexander, Bonaventure, Scotus, Gabriel. Others were of opinion, that it did not justify of itself, but as it was a protestation and application of faith: Sic Tho. Capreolus, Scotus, to this Bellarmine inclineth, lib. 2. ca 13. But if these fellows would have contented themselves with justification by faith, as the scriptures teach us, they needed not to have made so many doubts.  
Concerning the Indelible character, which they say is imprinted in the soul by the sacraments, and can never be blotted out, Durandus saith, it is no real thing distinct from the soul, or any absolute quality, but a certain respect, and relation only: Scotus saith, it can not be proved by scripture: Gabriel doubteth, whether the Church hath determined it: Yet Bellarmine holdeth his own still, that there is such an indelible character: which is but a mere devise, and hath no ground out of scripture as Scotus saith, ex Bellarm. lib. 2. de sacram. cap. 20.  
Some papists have held opinion, that in baptism it is sufficient to baptise in the name of one of the persons in trinity, and especially of Christ: Sic Hugo de S. Victor. Nicholaus papa. Bellarmine holdeth, as the truth is, that baptism must be celebrated in the name of the whole Trinity.  
Some hold, that Martyrdom doth not give grace, Nisi ex opere operantis, but according to the affection and disposition of the martyr: Sic Dominicus a Soto, Martinus Ledesinius. Others that it was available ex opere operato, by the very work wrought: Ita Thom. Gabriel. johan. Maior, and Bellarm. lib. 1. de baptis. cap. 6. The first is the truer opinion, for without love if a man give his body to be burned, it is nothing, 1. Corinth. 13. And yet neither martyrdom, nor any work else, can be the cause of grace.  
Some hold that john's baptism was a sacrament of the new law, and that they which were baptised there with, and did not put their trust therein, but had knowledge of the holy Ghost, needed not to have been baptised again by Christ: Sic Petr. Lombardus. Others thought it was a kind of sacrament, such as were the sacraments of the law, It a Magister. Thomas. But Bellarmine will have it neither sacrament of the old nor new, de sacram Baptis. lib. 1. 19 The scripture putteth all out of doubt that saith, john baptised unto repentance for remission of sins, Luk. 3. and so was in substance and effect one, and the same with the baptism of Christ.  
That Christ in the 6. of john treateth not of the Eucharist: it is the opinion of many papists, Gabriel, Cusanus, Caietanus, Tapper, jausenius: wherein they say, as the truth is. But Bellarm. and generally the papists now a days do apply it to the Eucharist: though indeed, it maketh more against them, then for them, Lib. 1. de Eucharist. cap. 5. ex Bellarm.  
As touching the Real presence of Christ in the Eucharist, Durandus thinketh, that the substance of Christ is there without magnitude or quantity. Others think that the body of Christ is there with the due quantity & magnitude, but there is no distinction nor order of the parts: Sic Okam. But Bellarmine and the rest do think that the body of Christ is in the sacrament, in his due quantity, and distinction and order of parts, Lib. 3. de sacram. Eucharist. cap. 5. of all these the first two opinions are more reasonable, for how is it possible for the body of Christ, in his due proportion and bigness to be contained in a thin wafer cake? But none of all these opinions are true: for the body of Christ, is no where else but in heaven, till his second coming, as S. Peter saith, Act. 3.  
Some did hold, that all the bread and wine in the Eucharist was not transubstantiate, but so much only as was received of the godly: Others, that the form only of the bread was changed, not the matter, Sic Durandus. Some contrariwise, that the matter was changed not the form: Others, that the bread is assumed hypostatically unto the word, as the human nature is, sic Repertus. Bellarmine with the rest, that after the words of consecration, the bread & wine is transubstantiate wholly into the body of Christ, the accidents only remaining, Lab. 3. the Eucharist. cap. 11.  
It is the general opinion of papists, that there ariseth no more spiritual fruit by receiving in both kinds, then by receiving in one: Yet there are some of the contrary opinion. Alexander. Alens. Gaspar Cassalius, Ruardus. And by a general decree in the council of Basile the use of the cup was granted to the Bohemians, Bellarm. lib. 4. the Eucharist. cap. 23. for if so the receiving in one kind were all out as full of comfort, and as profitable, as to do it in both, then were one superfluous, and so they take upon them to control our Savicur Christ, who instituted both; and used them at his last supper.  
About the popish sacrament of extreme unction arise these differences: They have but two places of scripture upon the which they ground that sacrament, Mark. 6. & james. 5. About the former place they much disagree: Some holding that when the Apostles anointed the sick with oil, it was not the sacramental unction, but an adumbration of it and a preparation thereunto, Sic Ruardus. jausenius. Dominicus a Soto. Others, that it is one and the self same kind of unction, which is treated of in both places, Sic. Thom. walden's. Alphons. de Castro: Bellarmine inclineth to the first opinion, for no other reason, but be cause the protestants hold, the unction spoken of in both places to be the same, Bellarm. de extreme. unction. lib. 1. cap. 2.  
Some think that the corporal health of the body is the absolute and infallible effect of this their devised sacrament, Sic Dominic. a Soto. Others that it is but a conditional effect, if it be profitable for the soul's health, and that this ceremony is not principally applied for the health of the body, but for the health of the soul, Concil. Tridentin. Sic. Bellarm. cap. 6.  
Some hold, that in time of necessity a lay-man may be the minister of extreme unction, Sic Thom. walden's. Others, that a lay-man may anoint with holy consecrate oil, but without a sacrament, Sic Dominicus a Soto. A third fort thinketh, that it is not lawful for the lay sort to do the one or the other, Sic jausenius. Bellar. cap. 9 Now who will give credit to these men, that there is such a sacrament of extreme unction: when they cannot agree amongst themselves, nor one believe another?  
Some also think, that to anoint the five senses together with the reins and the feet, is of the essence of extreme unction, and none ought to be omitted: Some the contrary, that none of them are of the essence, but the anointing of any one may serve: The third opinion is, that the anointing only of the five senses is of the essence, Sic. Thom. Aquin. Bellarm. ibid. cap. ●0.  
The Rhemistes hold the mixture of water & wine in the Eucharist to be necessary, and say the protestants in not using that ceremony do most impudently, & damnably, Annot. 1. Corinth. 〈◊〉. sect. 10. yet the canonists affirm that it is De honestate tantùm, non de necessitate: Of decency only not of necessity, De consecrat. distinct. 2 in gloss. Scotus. 4. sententiar. distinct. 11. quaest. 6.  
Some deny that Episcopalis ordinatio, the ordaining of Bishops to be a sacrament, Dominicus a Soto. Petrus a Soto, Caietanus, Durandus with others: Bellarmine with the rest of the jesuits hold the contrary, that it is a sacrament, De sacram. ordinis. lib. 1. cap. 4.  
Durandus denieth matrimony to be a sacrament, unless Equivocè, Equivocallie and improperly: Bellarmine and generally the papists hold it properly to be a sacrament, Lib. 1. de Matrimon. cap. 1.  
Some of them again do think, that matrimony is not a proper sacrament of the new testament, Sic Alphons. castro, Petrus a Soto, Bonaventur. cum alijs. But that it was cofirmed rather, then instituted of Christ: Bellarmine with the rest, hold the contrary, Lib. 1. de Matrim. cap. 5.  
Some hold that matrimony, which they affirm to be a sacrament, giveth no grace, Sic Magister sententiar. lib. 4. distinct. 2. Bellarmine with the rest hold the contrary, ibid.  
Some affirm, that they which being married are afterward converted to the faith and baptised, should after their baptism contract matrimony again, and so then it becometh a sacrament, Sic Paludanus, Capreolus, Eckius. Others think, that there need no new contract, but that matrimony by the very act of baptism is confirmed, Sic Thom. de Argentin. Bellarmine that a new contract is not necessary, but that the parties after baptism by some sign should express their consent, Bellarm. lib. 1. de sacram. cap. 5.  
Melchior Canus affirmeth, that the parties themselves cannot be the ministers of the sacrament of matrimony, but of the contract only, but that it must be necessarily done by an ecclesiastical minister. Bellarmine with the rest teach the contrary, that the parties themselves are the ministers of the sacrament. Some again say, that the mutual consent of the parties contracted in due form of words expressed, are the matter and form of the sacrament of matrimony. Others, that the persons themselves are the matter: Bellarmine thinketh, both that in the contract while, the words are the matter expressing their consent, & afterward the parties themselves, Bellarm. cap. 6.  
The times prohibited and interdict for marriage were in times past, three in the year, from the Aduent to the epiphany, from Septuagesima, to the octaves of Easter: from three days afore the ascension, to the octaves of Penticost, Ruard Tapper. The practice among them now is otherwise: for with the interdict time at Pentecost, they have dispensed: and the prohibited time at Easter is butt shorter, to begin not from ●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 doubts and differences among them: Some hold the sins which are absolved to be the matter of the sacrament: others, the sinner himself that maketh confession: some the priest that absolveth, ex Bellar. de penitent. lib. 1. cap. 16.  
Some, that the whole sacrament doth not confer grace, but absolution only by the priest, Sic Thom. Aqum. Bonavent. Vega, Franciscus ferrarians. Others that absolution did not give grace alone, but the action of the penitent person was joined and did concur with it, in that case, Bellarmine inclineth to the first opinion, Depoenitent. lib. 1. cap. 16.  
Some think that the act of penance, is but a disposition only unto remission of sins, no merit at all whereby remission is deserved: Sic johan, Capreolus, Dominicus a Soto. Others, that it is not a disposition only unto justification, but a meriting cause thereof of congruity, sic Albertus, Bonavent. Scotus, Durandus, Gabriel: to this also Bellarmine subscribeth, lib. 2. de penitent. cap. 12. But the jesuite is here grossly deceived, for before justification it is impossible to please God without faith: therefore there is no place for merit.  
Some, that perfect contrition is not sufficient to attain remission of sins, without the sacrament of penance, and absolution by the priest, but only at the point of death: Others, that it is sufficient to be truly contrite, if the party have a vow & purpose afterward to receive the sacrament of penance: sic Bellar. cum alijs lib. 2. cap. 13. But the truth is, that true repentance before God is sufficient with satisfaction to the Church in public offences, without either sacramental penance, or the vow thereof, for such sacrament we acknowledge none.  
Some hold, that men may satisfy God by their penal works, both for the fault, and for eternal punishment due thereunto, Sic Ruard, Tapper, Andreas, Vega. Others, that they can satisfy God for neither of these, but only for temporal punishment, Sic Bellarm. cum jesuitis. lib. 4. cap. 1. But the truth is, that Christ hath satisfied fully and wholly in our behalf, both for sin and whatsoever punishment due, as we have showed before: so that no part or kind of satisfaction remaineth to be done by us.  
Some hold, that Auricular confession is necessary to salvation, and that by the institution of Christ, Harding. pag. 186. Others hold that confession is not necessary for secret sins, but that they may be forgiven without, Sic Gratian. Holcott. Thom. Aquin. ex jewel. defence. apol. pag. 190.  
Some hold that the virgin Mary was conceived without Original sin: friars Franciscane: Others that she was conceived as all other children of Adam be, Do minike friars. And Bernard thinketh it unlawful therefore to keep a festival day of her conception, Fox pag. 800.  
The most part of them hold, that it is not meet or convenient, that the people should receive in both kinds: Others more truly hold the contrary: Bartholomaeus Latomus confesseth that our request is reasonable to have the holy sacrament administered in both kinds, Gerardus Lorichius calleth them Pseudocathol●co●, false catholics, that hinder the reformation of the Church in that point. And he calleth the wilful maintaining of receiving in one kind, Haeresis & blasphemia pestilens & execrabilis: An heresy, and blasphemy cursed and pestilent, Ex jewel. defence. Apolog. 28. pag.  
Lastly (because it were infinite to show all their contradictions) they do foully disagree about the body of Christ in the sacrament, what should become of it, after consecration: Some say, that Christ's body passeth down into the stomach, other that it entereth only into the mouth: An other, that as soon as the forms of bread and wine be grated of the teeth, the body of Christ is caught up into heaven: One saith, a mouse may eat the body of Christ: An other, that a mouse cannot eat it, yea the master of the sentences himself is to seek, Deus novit, saith he: after much discussing of the matter, he resolveth it thus: Godknoweth saith he, what is become of it, Ex citation. jewel. pag. 289. Thus much shall suffice concerning the contradictions of the papists of former times, with our new upstart pope-catholike doctors: And I hope by this it may appear that their domestical dissensions are not, as they bear us in hand, in the smaller points only, but in the very ground and substance of popish Religion, as about the sacraments the Real presence, justification, authority of the scriptures, of the pope, of general counsels, and such like. Now let us see how well our new masters of popery, which are principally the jesuits, agree among themselves.    

The disagreement and difference of opinion of the jesuits among themselves. Part. 2.  
I Will here especially match our Rhemistes and Bellarmine, and compare their doctrine and opinions together, that the unity whereof they make such boast and brags may be made known to the world.  
1 Bellarmine holdeth, that wicked men living in the external profession of the Church are Veraepartes, & membra Ecclesiae, Are true parts and members of the Church, De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humours, and superfluous excrements, then true and lively parts of the body, Annot. 1. john. 2. sect. 10.  
2 That place Math. 24. 15. of the standing of the abomination of desolation in the temple, Bellarmine understandeth of the destruction of jerusalem, Lib. 3. cap. 16. resp. ad●. ration. The Rhemistes affirm it shall be especially accomplished in antichrist's time, when as the sacrifice of the mass (as they imagine) shallbe utterly abolished, Annot. Math. 24. verse. 15.  
3 Concerning the defection and Apostasy, which S. Paul speaketh of 2. Thess. 2. 3. Bellarmine saith it shallbe a defection from the Roman Empire. Rhemist. it shallbe a defection from most points of Christian Religion: Secondly Bellarmine saith, that though it be a defection from the Roman faith, yet it shall not be general, but particular, Ibid. cap. 16. resp. ad 5. argum. The Rhemistes grant it shallbe a reuoult of kingdoms, peoples, provinces, so that the public intercourse of the faithful with the Church of Rome shall cease: they shall only communicate with it in heart, Annot. 2. Thess. 2. sect. 6.  
4 The Rhemistes hold, that Antichrist shallbe borne of the tribe of Dan. Annot. 2. Thessaly. 2. 8. Bellarmine doth not only vary from them, but opposeth himself against them, & confuteth their arguments, Lib. 3. de pontiff. cap. 12.  
5 Bellarmine, by that place. 1. joh. 2. 22. he is Antichrist that denieth the father & the son, would prove, that Antichrist, when he cometh, shall apertly and openly deny jesus to be Christ, Lib. 3. de pontiff. cap. 14. The Rhemistes say this was a mark, serving only for those times to describe an heretic by, Annot. 1. john. 4. sect. 2. And therefore it cannot be applied to Antichrist.  
6 Bellarmine saith, that one of the wonders or miracles, that Antichrist must work, shallbe to cause the Image of the beast to speak, Ibid. cap. 15. The Rhemistes, whereas the text saith, an other beast shall rise out of the earth, & shall cause fire to come from heaven, and the image of the beast to speak, 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 only are pastors of their diocese: and that inferior ministers are not properly pastors of their several flocks, Lib. 1. de Concil. cap. 15. The Rhemistes doubt not to say, that many, which have no gift to preach, yet for their wisdom and government are not unmeet 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 gifts to preach, which is spiritual feeding.  
8 The Rhemistes affirm that Christ in plain terms most amply imparted unto the Apostles & their successors, his full power and authority to remit sins: And further, they seem to insinuate, that what authority Christ had, as he was man, it is now wholly resiant in them, Annot. john, 20. sect. 3. Bellarmine notwithstanding denieth, that the pope may do as much, as Christ could as he was man: For Christ did institute sacraments, and could remit sins without sacraments, so cannot the pope, De pontiff. l. b. 5. cap. 4.  
9 The day of the Lord shall reveal it. 1. Cor. 3. 13. that is, saith Bellarmine, the general day of judgement, Lib. de purgator. 1. cap. 4. the Rhemistes understand the particular day of every man's death, Annot. 1. Corinth. 3. sect. 3.  
10 Whereas john is forbidden by the Angel to worship him, Apocal. 19 verse. 10. The Rhemistes say it was because john being deceived in the error of his person, and so taking the Angel for Christ, gave him divine honour, Annot. in ●um locum. But Bellarmine saith, he did but give the Angel the worship due unto him, and did well in adoring the Angel: and that the Angel did well in refusing adoration, for reverence to the humanity of Christ▪ The Rhemistes say, it was refused for reverence to the excellency of john's person, Bellar. lib. 1. de sanctis. cap. 14. Thus these jesuits agree, as they say, as harp & harrow.  
11 The Rhemistes affirm, that Images are not to be adored with Godly or divine honour, Annot. act. 17. sect. 5. Bellar. yet granteth, that impropriè, improperly notwithstanding they may be adored with divine worship, lib. 2. de sanct. c. 23.  
12 Bellarmine denieth that the body of Christ being eaten goeth any further than the stomach, 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 converted into the substance of their bodies.  
13 The Rhemists commend the reserving of water in baptism, & carrying of it home, to give it the diseased to drink, Annot. jam. 5. sect. 5. But Bellarmin alloweth the reservation only of the Eucharist, which only, saith he, remaineth a sacrament after the use, Lib. 4. the 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 frankly and freely useth the name of Communion, as lib. 4. de Euchar. cap. 24. tot. capit. and in many other places.  
15 The Rhemistes upon those words of the Apostle, Heb. 13. 10. We have an altar, do ground the having of their material altars for the sacrifice of the body of Christ: and would prove by this place, that Christians have altars properly so called, Annot. in hunc locum. Bellarmine of purpose resrayneth to urge this place against us, because, saith he, divers Catholic writers do understand it either of the Cross, or of Christ himself, Lib. 1. de miss. cap. 14.  
16 Bellarmine saith, that in the Eucharist only, the priest doth Endure personam Christi, take upon him the person of Christ when he saith, This is my body: In other sacraments he is but the minister of Christ, he doth not take his person upon him, Li. 4. de Euch. c. 14. Yet the Rhemists affirm, that the priest in other popish sacraments also doth take upon him the person of Christ, as in penance he absolveth in the person of Christ, Annot. 2. Cor. 2. sect. 6. Bellarmine also varieth from other papists of these days, as well, as from the Rhemistes, and they vary from him.  
17 Heskius a papist affirmeth, that the sacrifice of Christ upon the cross was after the order of Aaron▪ Li. 1. c. 13. Bellar. saith plainly, that it was not properly either after Aaron's order, or Melchisedecks', Lib. 1. de miss. c. 6. resp ad 5. arg.  
18 The council of Trent concluded thus concerning the adoration of Images, Honour, qui eis debetur, refertur ad prototypa, quae illae repraesentant. The honour due unto them is to be referred to those things which they represent, Sess. 25. But Bellarmine holdeth, that there is a religious worship properly due unto them, Et non solum ut vicem gerunt exemplaris, and not only as they represent another thing, De imaginib. Sanctor. lib. 2. cap. 22.  
19 Bellarmine denieth, that Augustine understood those words of our Saviour figuratively: This is my body, when his words are most plain, writing thus, Non dubit avit dominui dicere, hoc est corpus meum, cum signum daret corporis sui, The Lord doubted not to say, this is my body, when he gave a sign of his body: yet Bellarmine laboureth by subtle and fraudulent distinctions to shift of and obscure the evidence of these words, Lib. 2. de Euch. cap. 24. By other papists notwithstanding, of no mean account it is confessed, that Augustin did expound those words figuratively, Fox p. 1428. col. 1. Secret. Bourne. Fecknam.  
Concerning the story of Pope joane, and the circumstances thereof, it is pretty sport to see what shifts the papists are driven unto, and how they jar one with another, to obscure, if it were possible, the light of that story. Harding denieth, that whereas the story saith, upon that occasion, in the election of the Popes they used a chair with an hole to try the Pope's humanity, he flatly denieth that there was any such thing: Or that the Popes do refrain to go that way in procession, where Pope joane traveled with child: Or that there is any Image representing such a thing, he counteth all these fables. But Bellarm. which is better acquainted with Rome, than it should seem Harding was, doth some what more cunningly excuse the matter, to the first, he saith, there is indeed a porphyry Chair, but to show the Pope's humility, not to try his humanity: to the next, he confesseth the pope refraineth to go that way, but not upon any such occasion, but only because it is a straight way, and not fit for his train: to the third, he granteth there is an Image, not without fashion or shape, as Harding saith, who compareth it to some of the ragged stones at Stonage, but it rather resembleth, saith he, a heathenish priest going to sacrifice, than a woman, Harding defence. apolog. pag. 428. Bellarm. lib. 3. de pontiff. cap. 24. Thus we see that neither the old papists agree with the new, nor the new among themselves. Now to the third part.   

Bellarmine at variance with himself. Part. 3.  
1 BEllarmine, for expounding of scripture, referreth us to the fathers of the church: from them to general Counsels: lastly to the pope & Cardinals, Lib. 3. de script. cap. 3. but other where, he maketh the pope the chief judge of all controversies above general counsels, who cannot err in decreeing concerning faith, no nor concerning manners: yea it is probable he can not err as a particular person, Lib. 4. de pontiff. cap. 3. 5. 6. What need he then join the Cardinals here in commission with the Pope?  
2 Bellarmine in one place denieth, that faith is necessatie or requisite to make a true member of the Church, Lib. 3. de Eccles. cap. 10. And yet else where forgetting himself, saith, Fide firmissima ac certissima credimus, we by a most certain and infallible faith believe, which is the Church: Ibid. cap. 16. If by faith only the Church is known, and so who are the true members thereof: much more do the members themselves stand by faith: and if by faith they are believed of others to be of the Church, much more by faith ought they to be assured of it themselves: These things therefore hang not currently together.  
3 Bellarm. out of that text, Pasce oves meas, Feed my sheep, would prove that bishops only are the pastors of the Church, and therefore they only to give deciding voices in counsels, Lib. 1. de Conc. ca 15. But cap. 19 he by th●● text proveth the pope to be universal pastor, and so to be precedent i● counsels, so soon hath he forgotten himself.  
4 Bellarmine in one place maintaineth this point, Romani Pontificis ecclesiasticum principatum, authore Christo principium accepisse, that the Ecclesiastical jurisdiction of the Pope took beginning of Christ, li. 2. de Pontif. cap. 12. But else where he saith, that the Pope is not Peter's successor iure divine, by any divine right: neither is it, ex prim● institutione Pontificatus, quae in evangelio legitur, of the first institution of that chief pastorship, whereof we read in the Gospel, cap. 17. In any man's care I think these speeches will make a contrary sound.  
5 Bellarmine confesseth that the Church of Rome cannot err personally, & yet denieth not but that the Pope may err personally, which is an absurd and a contradictory speech, seeing the Pope's being at Rome is the cause, as they say, of the not erring of that Church: and therefore he holdeth, that the Church of Rome is sure no longer to be preserved from error, than the pope's Apostolic Sea rema 〈…〉 there. If the pope then be the cause of their not erring, he is much more free from error himself: for how then is the Church free from personal error, and not the Pope?  
6 Bellarm. in one place saith, that the pope only succeed Peter properly; Bishops succeed the Apostles, non propriè, not properly, de Pontif. li. 4. 25. But in another place he writeth thus, Episcopi proprie succedunt Apostolis: Bishops properly succeed the Apostles, li. 1. de Clericis. ca 13. propriè, non propriè, properly, not properly to succeed, I trow, they be contradictory speeches.  
7 Bellarm. confesseth that the marriage of Ministers is not forbidden by the word of God: and yet contrary to his own opinion, he wresteth places of scripture against the marriage of Ministers, as that 1. Timoth. 2. 3. No man that warreth, entangleth himself, etc. lib. de Clericis. 19  
8 Bellarmine saith, that the care of children and household, are a great impediment to the calling of a Minister, ibid. 19 and forbidden under the name of secular affairs in that place to Timothy: And yet elsewhere he affirmeth, that regimen politicum, political government, is no hindrance to the Ecclesiastical calling: but that the same man may very well be both an Ecclesiastical, and political Prince, de Ro. Pontif. lib. 5. cap. 10. ad object. 5. If then the care & charge of a whole city or country, may stand very well with the Ecclesiastical function, much more the care of one family may: The jesuit is not well advised, so soon to forget himself.  
9 That place in Zacharie, Thou hast loosed thy prisoners out of the pit, where there was no water, Zachar. 9 11. Bellarmine in one place expoundeth of Limbus patrum, The dungeon of darkness, from whence the patriarchs were delivered, lib. 4. de Christi anima, cap. 〈◊〉. In another place he allegeth it to prove purgatory, lib. 1. de Purgator. cap. 3. But Limbus patrum and purgatory, are places among Papists much different.  
10 Bellarmine in expounding of that place, 1. Cor. 3. 13. The fire shall try every man's work, and vers. 15. He shallbe saved, yet as it were by the fire, is put to such trouble and business, that within the compass of one Chapter he admitteth contrary senses of the same place: in the first place, by fire understanding the judgement of God: in the second, the flames of purgatory, the Purgator. lib. 1. cap. 4.  
11 Bellarmine in one place writeth thus, In extremo judicio duo tantum loca remanebunt, Paradisus & Gehenna: At the last judgement, two places only shall remain, Paradise and Gehenna, heaven and hell, lib. 1. 〈…〉 g. cap. 8. respon ad 5. object. And yet not long after, he confesseth that there are two places of eternal punishment, Limbus infantum, pro poena solius damni aeterna: the dungeon of infants for eternal punishment of loss without smart, and inf●rnus pro poena damni & sensus: Hell for the eternal punishment both of loss and smart. These than are two places that shall last for ever, and Heaven is the third: how then are there but two? lib. 2. de Purg. ca 6.  
12 Bellarmine otherwhile beareth us in hand, that there are but two kinds of religious worship: The higher kind called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due only to God, and an inferior sort called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to saints: unto the which kind belongeth that which they call Hyperdoulei●, a higher kind of inferior service or worship proper to the virgin Marie and the humanity of Christ: so he maketh three kinds in all, lib. ●. de Sanct. cap. 12. But in another place he doubleth the number, and maketh six several sorts, Latreia simpliciter, and, secundum quid: the first due unto God, the second unto his image: Hyperdulia simpliciter, and secundum quid: and so likewise Dul●a simpliciter, and secundum quid, the first proper unto the virgin Marie, and other Saints, the other to their images, lib. 2. cap. 25.  
13 Bellarmine, to prove amongst other reasons, that those words of Christ, This is my body, are taken properly, not figuratively; allegeth this for one, verba legum perspicua & propria esse debent: the words of laws and statutes should be perspicuous and proper. And again▪ Dogmata praecipua non nisi proprijs verbis tradi solent in diui●is literis: principal precepts, are wont in the Scriptures to be expressed in proper words: therefore it is not like, that Christ being now to prescribe a perpetual law and form of this sacrament, would speak obscurely, lib. 1. de Eucharist. cap. 9 yet elsewhere, he saith, Necessariò fatendum est scripturas esse obscurissimas: It must necessarily be granted, that the Scriptures are most obscure, de Verb. lib. 3. cap. 1. And findeth great 〈◊〉 with us, for saying, that the precepts of faith are euldently expressed in Scripture, which is no more than he himself affirmeth.  
14 Sometime Bellarmine telleth us, that Corpus Domini solo corpore 〈◊〉 fide acceptum, nihil prodest. That the body of Christ being only received with the body profiteth not, the Eucharist. lib. 3. cap. 9 Wherein he faith right. Sometime again he would make us believe, that the Sacraments are available, ex opere operato, by the very work wrought, non ex merito agentis, vel suscipientis, not for the worthiness either of the receiver or Minister. And again, Fides & poenitentia non dant efficaciam sacramenti: Faith and repentance do not give efficacy to the Sacrament, lib. 2. the Sacrament. cap. 1. How these things agree together▪ I can not see: that the Sacrament should not profit without the faith of the receiver. And again, that it should avail, ex opere operato, without any respect had to the receiver.  
15 Bellarmine saith, opera bona sine fide non prosunt: good works profit not without faith, de Sacrament. Eucharist. lib. 3. cap. 9 And yet elsewhere confesseth, that there may be Meritum de congruo, a merit of congruity before justification. If then works may merit, than they are available, and that without faith, which cannot be had before justification, Bellarmine lib. 2. the Penitent. cap. 12.  
16 Bellarmine in one place saith, Non solum res, sed etiam verba in Sacramentis novae legis a Deo determinata sunt, ut non liceat quidpiam immutare: The words and matter in the Sacraments of the new law, are so determined of God, that it is not lawful to change one jot, the Sacrament. lib. 1. cap. 21. yet they have presumed, contrary to their own rule, to change both. As for the matter of the Eucharist they have taken away the one half, depriving the people of the cup. And concerning the words, they do show no less boldness in altering them: They have put in (enim) into the words of consecration, saying, hoc enim est corpus meum: and in consecrating the cup, they add these words, mysterium fidei, The mystery of faith: and all this Bellarmine saith is well done, and that these words which are not found in the Gospel, are supplied by tradition from Saint Peter, de Sacram. Eucharist▪ lib. 4. cap. 14. Thus they offend against their own rules: for they add unto the words determined of God in his holy word, which is contained in the Scriptures.  
17 Bellarmine sometime granteth, that the body of Christ is made of bread in the Eucharist, ut ex aqua factum est vinum, as of water Christ made wine, lib. 3. the Eucharist. cap. 24. But in another place, he flatly denieth it: for that was a productive conversion of the water into wine, which is, when that beginneth to be, which was not before: but the changing of bread into Christ's body is no productive conversion, but only adductive, not making a thing to be which was not before: but only bringing it to a place where it was not before, De Eucharist. lib. 3. cap. 18.  
18 To say, that the jews did not eat the same spiritual meat with us, and that the Manna, which they did eat, had no spiritual effect, which is affirmed notwithstanding by Saint Paul, 1. Corinth. 10. 1. 2. and yet to grant, that they which were then just or righteous, were so just ob participationem sacrifici● crucis, by the participation of the sacrifice upon the cross, I think are plain contraries: to say they were not partakers of the same spiritual meat with us, namely Christ, and yet again that they were: yet Bellarmine affirmeth both; the first, lib. 2 de Sacram. cap. 17. resp. ad argument. 3. The latter, lib. 1. de Miss. ca 20.  
19 To say, that faith goeth before repentance, or, as they term it, Penance: and that repentance goeth before justification, is all one to say, that repentance goeth before justification, and that justification likewise goeth before repentance: for by faith are we justified, Ro●. 5. 1. As soon as faith cometh, justification doth accompany it: If faith go before, so doth justification: and if justification follow repentance, so doth faith: yet are they both affirmed by Bellarmine, de Poenitent. lib. 1. cap. 19  
20 Many such contradictory and repugnant sayings are easily to be found in Bellarmine's volumes, & in the writings of other papists: so that they neither agree with others, nor with themselves: as the Rhemists sometime say, that the meritorious works of the Saints, the very ground of popish indulgences, are to be disposed by the Pastors of the Church, 2. Corinth. 2. Sect. 5. Sometime, that they are applicable by the sufferers intention, Annot. 1. Coloss. 1. Sect. 4. Harding Sometime calleth their Legend story an old moth-eaten book, and confesseth, that among many true stories, it may have some fables, Defence. Apolog. pag. 166. And yet forgetting himself, he stoutly affirmeth, that there are no fables, nor lies in that book, pag. 750.  
Thus much of the personal contradictions among the papists, both old and new. Now we will set down for a taste and trial, the repugnances and contrarieties, which their religion hath within itself.   

Popish Religion contrary within itself. Part. 4.  
1 IT is generally taught and believed in the popish Church, that Baptism is necessary to salvation, which error they would ground upon those words: john 3. 5. That unless a man be borne of water and the spirit, he cannot enter into the kingdom of heaven: yet they themselves also affirm, that baptism was not necessary before the passion of Christ, but began in the day of Pentecost after to be necessary, Bellarm. lib. 1. de baptis. cap. 5. Yea and now also they make two exceptions, of Martyrs, and penitent persons, who without baptism may be saved, Bellarm. cap. 6. The Rhemistes add unto these a third exempt case, of those that depart this life with vow and desire of the sacrament of baptism, Annot. john 3. sect. 2. But, if they ground the necessity of baptism upon those words of our Saviour, it began to be necessary when those words were uttered, and therefore was necessary before the passion of Christ. Secondly the words are general, in so much, that there is no privilege granted to Martyrs or penitent persons, if they stand strictly upon that place: In this point therefore, papistry is not at unity in itself.  
2 Bellarmine with the rest do affirm that Christ gave the cup only to his Apostles, whom at that instant, (they say) he made priests, and therefore priests only not laymen are bound by the word of God to receive in both kinds: Yet the practice of their Church is contrary, For neither do priests, if they communicate only, and minister not the sacrament, receive in both kinds, according to the decree of the Tridentine chapter, Bellarm. de sacram. Eucharist. lib. 4. cap. 25.  
3 Again in their private masses, the priest saith: Quotquot ex hac altaris participatione sumpserimus: As many of us as have been partakers of this altar: When as there be no communicantes, beside the priest himself, how can this hang together? ex canon. missae.  
4 The priest also being at mass, saith, command these to be carried by the hands of thine Angels, unto the highest altar in heaven: and anon he swalloweth down the host into his belly that he would have conveyed into heaven: how can these things agree?  
5 The papists generally make but seven degrees of ecclesiastical orders, as priests, deacons, subdeacons, Acolythistes or Attenders, Readers, Exorcists, doorekepers, Bellarm. de Cleric. cap. 11. And yet Bellarmine the mouth of the rest, affirmeth, that Ordinatio episcopalis, the ordaining of Bishops is a sacrament, as the other ministerial orders be: Ergo it is also a distinct degree from the rest, and so there are eight in all, Bellarm. de sacram. Ordinis. cap. 5. Further if there be eight distinct Orders, & every one by itself is a sacrament, as Bellarmine teacheth, then have we eight sacraments of Order, beside the other six, for all these several orders cannot make one sacrament, seeing they differ one from another both in form of words, & in the external signs or ceremonies that are used, Consul. Bellarm. lib. de Ordin. cap. 5. 6. 7. 8.  
6 In words and outward profession they affirm, that matrimony is a sacrament: And yet some of them call it a pollution or profanation of orders, Gregor. Martin. And that the marriage of ministers is the worst sort of incontinency & fornication, Rhemist. 1. Cor. 7. sect. 8. Have not these men now a very reverent opinion of their sacraments?  
7 Again, they prefer continency before matrimony, as a state far more excellent and meritorious before God▪ Yet they hold matrimony to be a sacrament, and to confer grace of justification: how then is it not more excellent, then single life, which is no sacrament, neither a conferrer of grace?  
8 Bellarmine saith: Bonum est a Deo petere, tum ut sanctos pro nobis orare faciat, tum ut illos pro nobis orantes exaudiat: It is good for us to crave of God, that he would cause the Saints to pray for us▪ and that then he would hear them entreating for us: De Miss. lib. 2. cap. 8. Thus they make God a mediator between the Saints, and us. And what an absurd thing is this to pray to God, that the Saints may pray for us, whereas in thus saying, they confess that we have access unto God ourselves without their mediation?  
9 It is the opinion of the schoolmen approved by Bellarmine, that the fathers of the law were justified by the merit of Christ's passion, as we are: but herein to stand the difference, that the merit of Christ's Death is applied unto us by the sacraments: Hebr●is autem per solam fidem: But unto the Hebrues by only faith, Bellarm. de sacram. lib. 2. cap. 13. I pray you now, if they were justified by faith only, who lived under the law, which is contrary to faith: The law is not of faith, saith the Apostle, Galath. 3. 12. shall not we much more under the Gospel, which is by S. Paul called the word of faith? Rom. 10. 8. Who seethe not now the packing and juggling of papists?  
10 Now concerning the pope, they every where bear us in hand, that he is head of the Catholic & universal Church: And yet in the end being urged, they confess, that he is Christ's vicar, but in the regiment of that part which is on the earth, Rhemist. Annot. Ephes. ●. sect. 6. He is not then head of the universal Church, neither hath he any thing to do in purgatory, as other of the popish sort have written.  
11 Bellarmine confesseth, that the pope is not Peter's successor, jure 
12●.  divino, By divine right, neither by Christ's institution in the Gospel, Lib. 2. de pontiff. cap. 17. How then cometh it to pass, that they have made it an article of their faith, To believe the pope to be the head of Christ's Church? Seeing Bellarmine himself confesseth in these words: Nihil est de fide, nisi quod Deus per Apostolos aut Prophetas revelavit, aut quod evidenter inde deducitur: Nothing is of faith, but that which God hath revealed by his Apostles or prophets, or that which is evidently deduced from thence, Bellarm. de verb. Dei non scripto. lib. 4. cap. 9 But that the pope is Peter's successor, it is neither expressed nor evidently deduced out of scripture: therefore it is no point of faith.  
12 Bellarmine, and likewise the rest, make the perpetual succession 
1ST  of the Bishops of Rome to be a manifest argument of the Church: he calleth it insolubile and evidentissimum argumentum: and yet afterward being pressed with the example of the patriarchical sea of Constantinople, which hath had always a perpetual succession, he answereth, that succession is an argument of the Church, Negatively, that is, where there is no succession, there is no Church; not affirmatively, that where there is succession, there is straightway a Church, lib. 4. de notis Eccl. c. 8. Thus we see, what is become of their evidentissimum argumentum, of this their most evident argument.  
13 It is confessed by our adversaries, that the Church of Rome was 
123.  founded both by Peter, and Paul, Rhemist. annot. Galath. 2. sect. 6. And that they are both patrons of that sea. How then cometh it about, that the pope challengeth rather to be Saint Peter's successor then Saint Paul's?  
14 In the popish Church, they do divide the cup from the other element 
124.  in the Eucharist, ministering the sacrament in one kind only to the lay-sorte: Clean contrary to the Canon of Gelasius, which is to be found among the pope's own decrees, in these words: We understand, that there are some, which receiving only the portion of the lords body, do abstain from the cup of his sacred blood, to whom we enjoin, that either they receive the whole sacrament in both kinds, or else that they receive neither: for the dividing of that whole and one sacrament cannot be done without great sacrilege, Canon. Gelas. de consecrat. Who seethe not now, that their practice is contrary to their own decrees?  
15 Now unto these repugnant and contrary points in popish Religion, 
12●.  we may add also their uncertainties & undetermined articles: As first it is not yet known at what time Peter came to Rome, Orosius ●aith▪ he came thither in the beginning of Claudius' reign, Ierom● saith, the second year of his reign: other say, the fourth year: other, the thirteenth year: Damasus would have him come thither in Nero his reign. This dissension of writers showeth, that the matter may be doubted of, whether Peter were ever at Rome or not. Again, they can show no certain succession from Peter, of the which they brag so much: Tertullian maketh Clement the next to Peter: Optatus first nameth Linus, than Clement: Irenaeus after Peter placeth Linus, and Cletus, and Clement in the fourth. Thus also their succession is made uncertain and doubtful.  
16 They hold Lent to be an Apostolical tradition & warranted by the example of our Saviour Christ: Irenaeus witnesseth, that some fasted one day, some two days, some forty hours day and night. Epiphanius saith, the wednesdays fast also was an Apostolic tradition, and to fast the six days of Esther, with bread and water, and salt, which the papists themselves observe. One therefore is as like to be an apostolic tradition as the other: But it is certain neither of them was, for than they would have been kept more uniformly of the Church: and not every man left to his own choice.  
17 It is a matter yet undetermined and not concluded upon of all sides, whether the pope be above Counsels, or Counsels above the pope. And both opinions are maintained and defended in the popish Church.  
18 As also it is uncertain among papists, whether the Virgin Marie were conceived without Original sin, for both opinions are permitted and suffered among them, both of them that say she was, and that hold she was not, Bellarm. decultu sanctor. lib. 3. cap. 16. Likewise they leave it as uncertain, whether Mary were assumed and taken up into heaven in body, Ex Fulk. annot. 1. Act. verse. 14.  
19 About and concerning purgatory, they have many doubts, which they are not yet resolved upon: as, first in what place purgatory should be. 2. How many years purgatory continueth, whether an hundred, 200. or 1000 years. 3. Whether it be material fire, that burneth in purgatory, they are uncertain. 4. They make doubt how corporal fire should work upon the souls in purgatory, which are spiritual and incorporal, Bellarm. lib. 2. depurgator. cap. 12. 5. It is doubted, whether the devils or Angels are ministers of the torments in purgatory. 6. Whether the pain of purgatory be at all time alike, or by little & little slaked toward the end, and whether it exceed all the pains and sorrows of this life, Bellarm. cap. 14. All these points remain yet undetermined among them: and yet for all this the jesuite telleth us sadly, that it is an article of faith to believe purgatory, and that he which believeth it not, is sure to go to hell, Bellarm. lib. 1. cap. 11.  
20 Lastly, that we may see at once the frail and brittle foundation of popish Religion: the Rhemistes boldly affirm, that justice is reputed to men, or that they are justified by believing only the articles of Christ's death and resurrection, and this they call the Catholic faith, Annot. Rom. 4. Sect. 9  
If this be Catholic faith, to believe only the articles of faith to be true: then reprobates, yea and the devil himself may be true Catholics, for the devils believe and tremble, james 2. 19: yea, they confess jesus to be the son of God, Math. 8. 29. Mark. 5. 7. Is not this a proper faith for Christians to save themselves by? It is not then a bare knowledge or general belief of the articles of faith, or giving assent or credit unto them only, that is sufficient to justify us, as the Rhemistes affirm: but such a belief of these articles, as is joined with an assured trust and confidence in God, and undoubted persuasion, that all the promises of God, and whatsoever Christ wrought in his flesh, are not only true, but even do belong and appertain to us.  
Thus, I think, I have requited Bellarmine's kindness towards us, who chargeth us with no less than an hundred several dissensions in opinion amongst ourselves: I have here repaid him for his bare hundred, six score to the hundred: and if that be not interest sufficient, he may have more hereafter. And here again is some odds between us: Bellarmine's hundred is in word only, but our large hundred we have proved, by particular induction. Now then, if we will compare the first and the last, and lay altogether, their railings, slanders, forgeries, lying and untruths: Again, their blasphemies, opinions contrary to Scripture, heresies, & absurdities: Thirdly, their weak and feeble arguments, insufficient answers, subtle and vain distinctions: Lastly, their contradictions among themselves, the new with the old: the new one with another: the same men many times with themselves: yea, their religion fighteth and jarreth with itself: If those things be well weighed and considered, it will easily appear, whether their house be built upon a sandy or a rocky foundation: beggarly, paltry, wicked, yea, devilish is that religion, which is ven to use such lewd, unhonest, and unchristian devices and shifts.  
Now, to the Reader of this book, thus much first I say, as tou 〈…〉 himself: If he hath been at any time doubtful or wavering in 〈…〉 faith of the Gospel, I trust by this here set down, he may partly be confirmed to cleave unto the Gospel with a resolute mind, and to think of Popery as it deserveth, and to follow the Apostles counsel, To try all things, and having tried, to keep that which is best, 1. Thessaly. 5. 21. And as Augustine very well adviseth in these words: Si iactatus curru inanium quaesti●iū cadis in fluctus vanae contentionis, etc. Revertere & sede in portu fidei Catholicae, ubite nulla possit fluctuosae curiosit●●tis tempestas turbare vel mergere: If at any time having been carried away, as with a chariot of vain questions, thou hast fallen into light and unnecessary contentions, and as a ship forsaken of the governor, been tossed and cast upon unknown coasts, return and rest thyself in the haven of the Catholic faith, where no tempest of troublesome curiosity, can either molest or drench thee, Hypognost. articul. 6.  
And as concerning myself, this I have to save, that I do not take upon me to be a champion, or professed propugnor of our faith, We have other, upon whom that care and charge lieth, namely those two excellent men, the public Readers of both universities. But I say with Augustine, answering the Donatists in the like case: who spoke it modestly of himself, but I more truly, Absit, ut mihi apud Catholicos arrogem, quod (Bellarminus) sibi (apud Pontificios) arrogat: unus sum è multis qui profanas vestras novitates, ut possumus, refutamus, sicut unicuique nostrum Deus partitus est mensuram fidei: far be it from me to challenge that place among true Catholics and Gospelers, that Bellarmine doth among the Popish sort. I am one amongst many, which labour to my skill and power to confute your profane Novelties, as God hath given to every of us a measure of faith, Contra julian. lib. 6. cap. 4.  
And now to conclude, to thee (Christian Reader) I direct my speech, In his quae tibi displicebunt, ego conspicior, in his quae per donum Spiritus sancti 
August. ad Pauli num epist. 34.  tibi placent, ille amandus, ille predicandus. Wherein any thing in this book shall justly displease or offend thee, it is my fault, the blame is mine: but what so by the gift and grace of the Spirit of God is well said, and approved by thee: he is to be loved: he is to be praised for it. Now to God the Father, and his Son jesus Christ, with the same Holy Spirit, be all praise, honour and glory for ever.  
Amen.   
FINIS.