^» * * *0,°!,ir'" *• "ty PRINCETON, N. J. S Collection of Puritan Literature W" a -yf\ RETRACTIVE FROM-THE ROMISH o , ; j *** R-i L"l G I ON: ijning \r^ teene Forcible Motives, iffwading from communion with ^Chyrch of R. O M E t*0 Wherein is demonftratiuely pro tied, that the Tiow {]{omip? Religion (Jo farre forth as it is *f ^sarAUn) is not ihe trueJC at hojikS' \f * .•it „ R eltgton qf Ckki st , &ut the fedu ctioh of Ant i christ: > By Tho. Beard, DodtorinDiuinit^aiiJPreachei; of Gods holy Word in the Towric or -p ^r W > Hv'NTINGTO^ " V 2. Theff. i. id - Bccatife they rccdu he lone of tbnhtth , that they might be faued: therefore God joaU fend them pong delafion^ to belcme lip. > . LONDON, PrintecTby W illiam Stansb Y,and are to be fold by Henrie Fetherjlwc. \6\6. /- *JM: >o>w top ehrAAtjU-JL r*«y^.J^£2i«L< ^ O 0.*. ^~* 9- ' u l ** /> ?OOt "^ / •r©^*** ou -pry !M -*»*-<»^i 'rlai*i -cf* ^&c THE TRVELY VER.TVOVS, AND WORTHY KNIGHT, SIR Otivu Cromwel, T. B. wiQieth erscreafe of grace and all happinejft. Here bee many particular refpeds that mooue me to be bold,to fet your if&neinthje&onti- fpice of this work: Asfirft, your fin- cere loue t© true Religion, and the Profeflbrs (hereoJF: Secondly,your true de- teftation of th^Romifh Synagogue , and A 2 the Epistle Dedicato r y. — ' U. r . the malignant influences of thofe wan- dring Planets , that infed:the aire of our Church, and feeke by mining, poyfoning, and other deuilliih practices, to turneour fentfalemmto (Babel, Thirdly, for that your felfe, with your religious Lady, worthy children, and brethren, and great family, hauebeene a long time the principall au- ditors of my vnworthy miniftery/vvherein many of thefe points haue been deliuered vpon occafion,that you may fee them here more fully difcourfed, and 10 be the better confirmed in the truth. And laftly,the par- ticular obligations of loue and duty,wher- with I am bound vnto you for many ex- traordinary fauours and kindnefTes recei- ued. Thefe be the motiues, that haue mo- ued mee to feledi your felfe principally a- boue all others to dedicate thefe motiues vnto. For the which I defire no more pa- tronage and protection, then the truth of the feuerall points contayned therein doe deferue. Let them fiand vpon their owne legs, or fall and perilh. I know, they fihall encounter with many bitter oppofiiions, and fharpe aduerfaries , who will be ready to Epistle Dedicatory. to fift euery fentence, and to find a knot in a bull-rufh : but my fhelter is the buckler of truth,and the brazen wal of a good con- ference • with which being armed, I hope, through Gods aide , that I fhall be as wil- ling and able to entertayne the re-encoun- ter , if any a (Fault be made5as I was willing to giue this cn-fet: I confefTe that thefe are not the tithe of the arguments, that might be produced againft the Romifh religion, yet I doubt not, but that euen thefe few may "feme, both to difcouerthefalfhcod thereof, and to confirme and ftrengthen thofe that f tagger, and are weake in the truth : the Lord accompanying thefe en- deuours of his feruant with his bleffing, as I hope, and pray that he would be plea- fed to do. Thefe motiues, fuch as they are, I wiliingly defire may be graced by your name, hoping that your name thai no way be difgraced by them : accept them there- fore, as tokens oi my fincere loue to your felfe, and zeale to the truth,for which I de- fire no other requitall , but an augmenta- tion of your zeale to the fame truth, and a greater deteftation of that Religion,whi : h A 3 a!- Epistle Dedicatory, already you abhor. The Lord of his mer cy encreafe in you more and more all fpi rituall graces for your foules health, and multiply his bleffings temporall vpon your head, and crowne you with glory, and immortality eter- nail in the life to come, TourmftorJJ?ips mofi affeffionate and denoted, Tho. Beard, RE. i RE VE REND IS, DL LECTISQVE IN CHRISTO Fratribvs, Pijs Et Fide lib v$ Euangelij Miniftris 9 per omnem Bri- tanniam conftitutis, gratia, & pax a De o Pathe , & Domino noftro Iesv Christo, On eftis ncfcij (fratres & avn?yoi in Chri- \ ft0) quanta, nos Euangelij Mimftns^ turn verborum maledicentia, turn animorum odio infetfentur , Cleri Pontificij cohors Cr co Hatties vniuerfa. Sua in nos own is generis tela, & quidem venenata, confer tim conij 'ciunt\ famam nofiram canino dente, drfiudio allatrant>atfo ad- mordent j quin & ipfu adeo gulas nejlras , & quidem eas nobis incifuri, appetunt> ft illorum in nos maleuolen- tUpat adfacinuspotejlasrejfionderet : nomen iff urn mi- tiijlri , perinde at% veterihus Iud&is SamariU , Hits it 4 putet &fcetety yt fine naufca , & indignatione , Mud ne nominare quidem pojfunt. HuiufcemoJi conuitijs ejr contumely's libri eorum paftm & pltrifc omnes refer ti, onuftifo funt. Cuius fi intejlini & intxplebilis odij ra- tiones iibeat perquirer /,quinque tftas quasordinepcr- cenfelo frAcxUrtiinfigniore$y& ex ijs princifemham A 4 rt- Epiftola ad Mimftros, Apoc.^, reperietis. Qttod Clerks hie Pontiftcua , CMo* ichor urn cum prirnis & ft 'tier culo/ urn , locttjh UU funt th Apoca- lypfi commemorate 5 qua c iu its fimUUer vtftiorpif eujfi- datis, de wf emails putei fumo prodeuntes , ttrrnm it am cluing, menfium fpiitio bomlpet exCrucian i po left at on Accepere : Qjit ex re fitjvt vbtpojjunt qui; em gr v*Unty ibi ferro (Ummaj, in nos gfdjjinfur :vh mrem hoc Mis non licet , Ungues & cahmos exuu int at£ dtjlr'wgant : con fimih plane at% tile ingerrio fTxini% tit quoejtapud Poet m^ vkg.Eclog.^. Etfi non aliqua nocuhTet, mortuusefTcC. Hsereticorumenim (vt eft jcriptuw ab Hiertnymo) hoc Temper cacoethestuir, vcconui&i de perfidia,. ad maledicla fe cohferant. SequUm banc cdujam ift- h&c altera. Quod litci cum ten eh u nu'hj ( octet as, nullum commercium intercede : Ac nos quidem lucvs CMmtftri fumus , qui adomnes quibosnen front e oculi corcuttunt, Euangelij clantatcm q/uqua verfum dijuw limits, lilt contra tenebi at urn fat V tines funty qui durn fcripturarum let'tionepUrojfearcent ejr pr obi bent ., dum fidemquam vocant implicit am, nos Carbonamw, tanqu.im ApprimY falutarem, maximetj} neceffirLm predicant, ejr comment dant^denftfimis funecrafofiimijfo tenebrubominuma- turner circumfundunt. //lis porro caufss annumeranda eft b&c tertia , quod nullum tarn apt tale odiumfolet e(Jcy Atfyquodreltgionis caufa fufcipitur , ttdh nos religionts Mim pr#g&*& eft. I*W tribm iftu caufis accedit qnarta^quod percufis gregum arietibus^ difipari greges ipjos , & pertre necejjum Jit : quod cum i!li vehement i fsune defiderent^ nee efficere tamen per ncs pofiwtJoincilU (cilictt Uohrym&Jbinc atrox in nos odmm^ bine rabiefa libido commcuetur. Qjiinta rcfl.it caufa^ quod (vt fun t fagaces) ecs nos effe animaduertunt , qui non greges modtnojiros abiliis iniegros &J;nceros cuflo- dimm , verum arret mis coy nf bus , (acrarum videlicet fcripturarum p? adictttone , muyos etiam Iericbuntinos demoiwwr \mancipi* nimirum Pap*, B-byloniczferuita- tisingo eripintfrS) aifa dolos eorum, & infidiasjatiter vt err ores detegimits : nihil vt Jit miri, fiquos ram vrgentis ant certe dducntwtis ruin &Ju a authored & effector es no- runt e£i% in eo$ aceybi^iUs fu£ virus , quantum maxime pojjurit) euomznfjr ebullnnt, <*4t% hac diuagantur% loca omnia^ demos omnes, ejr angulos tanquam ran a t^Z- gyptiacA penetrant^ & perreptantjfuif£ coaxationtbus affiant af(jTinjjciunt% Aridam(adveterHm PvarifAorunt morem) & M&ria circumeunt, nee vllum Upidem mouere jjrAtermittunt^ aut etiam intermittunt> Roman a vt Ec- deftA profelytos adiungant, ejr religion is fu a terminos froferant & dt/atent , ejrnos interim fegnitie tgnaui\^ torpefecmusfvt iugulent homines [urgent de nocle la- ir ones : vt teipfum ferues nonexpergrfceris? Si verfante iam in vifceribtts^ ac tpfum pcene tugu'um prAnfante atjt fr entente hofle , fecuri agimm ; quid hoc inffitute aliudy atttfpcremui aut confequamur , quam vt veritatis , reli- gionist \ Epiftola ad Miniftros, gioms, chrtjii , nojlra demtfe tpjorum vit& atfy anim&y quibiM hilupt qukm dolti in(idiantur% tawplenufaucibu* tphidnl) vertjlmiprodttores babeamurm 2(e£ h&c tamers e,o a me dicuntur (frdtres)quodjujpecja fit mt hi fides ve- jlra> verum vt ffonte,&quidcm probe lam dtu cur ren- tes ^ adjladmm atntentms decurrendum western, rjr im- pel/am : ne quis vefirum (quod Dew prohibeat) fy&fium adextremum exctdat, coronam^ amittat. Fateor cqui- dem(vthicrepugnenti& recUmtteot Pontificijnofiri) fost refiituum apud not Euangelij lucent , nunquam ant plura , aut illuflriora lumina tfihic effulfijfe , & beat am propter hocipfum Angliam no fir am , faltcesitem Aci- demias ^ qua bat nobis (lellas accendere , banc ^ tarn nu* werofamjobolem turn parturiere, turn feperere agnofco^ & pradica. At qui verendum tamen , ne^ omnino ne* gandum, non exiguum etiam fegnium inert turn fo fuco- rum numcrum, quimelquidem comedunt, & liguriunty fauos aut em & prafepia, ne% cur ant, nee refpiewntfafism apudnos voiitarem. Quos meminerinl fuadeo vocem il- Urn Iudicis, quam aliquando certeauditurifunt, Redde rationemvillicationis tua?. Vo$ autem (fiatres) qm diuitus inexercitu & procinciu (letiBis , bortor &pre- cor,forti vt animo & wviclojn in cheat o urn prdio per* JeueretiSy & cum, linguas vejiras, turn cdamos > contra Lsfntichrifiiana, militia conatm omnes injlruatis. Hac in meffe defudemus omnes y fuum quiffc ad Sancluarium re- adtficandum ficlum offer am us : quippe quorum omnium nemo taw tenui apparatu inftmcluve eH , quin ad hoe conficiendumnegotium confer re aliquantilliim pojsit. Ego certe tx gregarijsmilitibsti minimus , nedum vt medig- mm deputem,qut in trkrsjs mmerer,qualium quamplu- rims Epiftola ad Mitiiftros. -■• ••■»■■ ii rinnbocin hello (iipcnatajub C brtjio me> ent , itervobis pr&mt,& viam qua ft dedbaut , cm quawuks PoetxiiluA occint jortajsis potest , Non tu plus ccrnis, fed plus temerarius nudes : Nee tibi plus cordis, fed minus oris ineit. Tljhil tamen hoc deferring, vtrumfa qua Ar anient meutn in Ecclefu Gaz,op hilar turn comeci: quo &nhno Dent vnns notut) nee igitur homo prwudicetx Tubicinis ego partes egiy qui im^ar ipfe congre/Jui, ammos veflros exciture ad pugnamy at % accenderevolui. Quod nut em ad ' huuu mei DoftoremBar- inftitutirationem at t met, fie breui babetem jUtiOrus has lowum imcl.i- ^m verse primumameinformafas,doc7ifimivirf, ewf- . goArchidiaco- , f J in mmi v/intoni- dentfa meiamantipmi rogatvs nubs expi efsit : qu*i>> cum enfem , qucm iHiprobarentur (qua eft ludicti malum ate) vt parttcuia- etiam honoris ;'*"•' : j ' r -it r - /t i cattianomino. ttmacmdey {? jigtltalim conprrmrem , eiHj&emhortatu ddducJiufitm. £ho eft ejfecfumjvt m ham^quam vide~ tu, molem excreuerint. Qjtas cum a par at Jujj-ccare po- tius in ammo baberem, qu&m in lucerne dere , per viiit a - liorum indicium, ejr authority , vt evulgarem , prdogi committer em. Quorum quid em voluntati do id Ubt Mint annul & concefi ; part/m q:o ! nommllim in fpem omnes , qui velint , *vno quafi intuitu ■Bor/ius lib.ia, perjpiciant \partim ant em vt refc'ifcxnt Vontincij , qui e« de fig. Hcclefc rudtfionis , & doctrine exifiimationcm omnem lef/iuts iPcrfr *Vi ' fUiS *TY0&ml* nobis derogani (fie enim Thrajones ilit v- :J3ibiicth. \ baubanturejr deblaterant) non dcejjeJLcclefiz noflr* Mi- Epiftola ad Miniftros. Minijhosfaos, qui coram err ores liquido redarguere ejr fojjunt) & vero undent : cum infimmpcene ex nofiris v- nmcomminu* cum if s man ^s confer ere } & in arenam frouccare non reformidat : vnde quid gregum duclores efficere pojjuntifi anrntantur, par efi ilios reputare :par- timethm quod Fontificiorumfu&perfuadendoreligioni quamplunmosfirenuamoper am nauajje video : Euange- iicorum autem , qui hoc idem fcripthnis genus per cert a argument or um motuumve capita funi Jequnti , paucif- fimosfane recordor>ne dicamnni/os. Veflram igHur in tut clam (fratns) me as bafceratiuzcu/asacciptte, &qui$ a- nimis^ alA oautslegite^ejr di[cutite9 Cenfuramvej&am non recufo , dumpreces mo do vefiras , ejr amor em mihi non denegetis. Hie Romans religion is I ept em facr amen- ta : Turpitudinem, Impietatem, Falfitatem, Noui- tatemJdololatnam,Scripturarumvituperationem, eHgnorantia^defenfionem, licet contueri:de quibm princeps Jmpuritas fequentium in rationum prima & fecunda ; in tertu autem ^ quart a cjr duodecima Impietas aperietur :Nomtz$ , quam nobis obietfant , ineosipfos totam per vndecimam regeretur : Falfitas in ottaua ejr nona dilucebit : Idolorum culrus infeptima : Scriptu- rarum contemptio, fimul & Ignorantisedefenfio in quinta, fexta,& deamiipdtefient* Frement & fr en de- bunt (fatfcio) Jefuitdy c&tert^ facrificuliy ac omifiis forte rationum ipfarutn pondenbusy &momentis^ hincat^iU line (vt eorum moris ejl) diquidpiam excerpen-^quod ob- treclent^ & arrodani :fed rngantur per me quidem^ & rumpantur invidta : nibili iilorumfiue calumnias moror^ fine waledifta> dum vosmedo propttios mibi babearn, quorum Epiftola ad Miniftros. quorum inprimts vereor , & reucreor indicium, guos propter ea oro cjr obteflor, vtfiqua in re de veritatis/copo dcflexerim, comiter in viammereducatis : Ji minus ac de* but fort iter & prudent er bac in went demharim, tmbe- cillitati id me a condonetisjrtuaricationi nequaquam tri- buatis. Ego certe hoc, quantillumcuntfc eft, Deo noftro mi- nime dijpliciturum confido, quippe nonignarusyferuulum qui duobus extalentis rem fecit, Domino fuo, a% acittum dterum,acceptum , probatum^ extitiffe, qui decern ex quinfa lucrifecit. Interim (fratres) mutui Amor is vincu - lo nos inter nos complectamur : vt quemadmodum con- trafpcnfam cbrifli aduerfarij noflrt (vt olim Pilatus & Her odes contra Chriflum ipfum) comunttifiime conjpi- rant&confentiunt: Sic nos pan voluntatumconfenfu, eadem^aut etiammaiore ammorum con/psratione , ad- uerfus Anticbriftum, illiuffo affipulatorum cjr atfecJato- rum omnium vires depugnemm. Quod eo vt fortius, fceliciuffy fiatjaceffant a, nobis,precor, derebas minutu- lislitesomnes, & difcordU , quibix nimto plus Urn diu affueuimus : Reprimamm nuncdemumipfinos,nequam, Ir.3en.c0nt.hi'- defui temporis quibu f dam, Ir anew habuit querimoniam, ref.iib.4.c.6i. qUOC| propter modicas &quaflibetcaulas,magnum & gloriofum Chrifti corpus confcinderent : quam c- Nazian. ApoI. tiam de (u& dttatis confimtlibm altjs 2{az>ianz,enus : Pag-*8« quod eflent fift pixfw 7nte{4*r%s May apttQw ^ SpcHnat : eadem de nobis ni prouidemu* iufta querela, ejje pofitt. <$uin Lsfpoftoli illudadCorintbws de reexgenere indif- i.Cor.i.i*. ferentium diprentis potius meminerimus. Siquis vi- detur contentions efle , nos eiufmodi confuetudi- nem no n habemus, neque Ecckfia Dei : & eiufdem aiiud Epiftola ad Miniftros. altudadGalatas^Si alij alios mordetis Stdeuoratis, Gal,5.i5. vidctc ne vicifflm alij abalijs confumamini. Dem facts & lucis ab ^ntichrifti iliiuffo gregalium impetu, &infidijs vos omnes protegat, & defendaty ac cxk- jlemjnmt ad ciuitatem> nomm Hierofoly- mam fart os tettos tandem pcrducat. T. B; OBaaaia TheMotiues. Motiue I. HT Uat Religion which in many points gmeth liberty to fvnne, is not the truth : but facb is the R eligkn of the Church of Ro me : ergo, &c. Motiue II. That Religion, which mauttiy-m uy the grounds thereof thirty forbidden, by all lams both of God, of Nature, and of Han,cannotbe the true Religion \ but fuch ii the, KcligjonofiheRomane church : ergo. Motiue III. That Rcligwt which imitatnb the laves in thofe things 7* herein they are enemies to Chrifl, cannvl be the truth : but fuch is the Relg'on of the church of Rome : Ergo, Motiue HI I. That Religion w'-iich derogiteth from the glory of God in the ivorfy of our Redemption, and gifteth pari thereof vnto man, cannot be the trutl) if God : but fuch u the Pop'-fh Religion t ergo. Motiue V. 7 bat Religion defer ucth to bee fufpccled, which refufeth to bee t >ycd by the Scriptures, as the pcrf ft and alone rule of fa ith, and will be iudged & iryed by none but it fife : ?ut fuch is the Religion of the Church of Rome:?rg0. Motiu e V I . T hat R eligion doth iuflly defer ue to be fuf ettcd , which doth purpofelydifgrace the (acred Sa[ tures : But pubis the Religion of the Church of Rome :crgot &:. Motiue VII. That Religion is to be abhorred , which maintaynetb , com- mandcth, and praclifeth pop an i palpable idolatry -, but fo doth the Religion of the Chun h c/Rorac ; ergo, &c. Motiue VIII. That Religion which implyeth manifold contradiction in it fclfe, and is contrary to it fife in many things , cannot bee the true Religion : but fuih is the Religion of the Church of Rome : ergo, &c. Motiue IX. 7 bat Religion , wbrfe doctrines are in many points apparently oppoftc to the word of God, and the dofirine of the Gofpcll, cannot be the truth ; but fuch is the Religion of the church of Rome : ergo, &c. Motiu e X. That Religion which nouMetfr mofl barbarous and groffe ignth ranee amongfl the people, and forbiddcth the knowledge and vnder (landing of the grounds of the christian faitkyCamct be the truth: but this doth the RomifbT{c- ligion : ergo, &c. Motiue X I. That Religion which was ncner tyowne nor heard of in the A- pofiles time , nor in the pnmitiuc Church, cann.t I c the truth ; but fuch is the Romijh Religion in ».of points thereof: therefore that cannot be the truth. Motiue X II, That Church which maintaynct1) it felfe , and the Religion profeffedby it, andfecl^cth to d.faduaniage the Adue, fries by vnlawfnU, vriw'l, andvngoily meanes , cannot bee the true church of God, nor that Reigion the trwhofGod,by the grounds whereof they are wan -anted to ell fuch dcuillifh practices : but fuch is the practice of ibcRomiJJj church, and thcrforc neither their Church, nor their Religion can be of Gad. Motiue XIII- That Religion, the deflrincs whereof are mere ffcboth'm refpccl Godi glory, Mansfaluation, and Chriflian charity, is to be preferred before that which is not fo fafe , but dangerous :But the doctrine of the P rote flants Reli- gion is more fa fe in all thofe refpefls, and of the Pavifts move davf/roUsi ergo, that is to be preferred before this, and confquently this to be reiccled* THIRTEENE FORCL BLE MOTIVE S5DISSW A- ding From Commvnion With the Church of Rome, Whereby is demonftratiuelyprooued, that the now Romifo Religion (fo far re forth at H is Romifh) is not the true Cathoh^ue Religion ofQ hrist, but tbefedufiion ofAntickrifl, The Preamble. Hatwhicblreneus (an ana- i, ent and godly Father of the Iftncuslib, *. Church )'fteak*th of all He* caP- U- * reticles, that all the Helle- bores in the world is notfif ficieni to purge them, that they may vomit out their fol- lie y may truely he fpoken of the Church 4>f 'Rome yand her adherents ythat it is a difficult matter, if not almofl impoffi* ble% to reclaime her from her errors yand to heale her wounds* All the balme ofG ilead will not doit^mr all the jj?ir •it nail 'phifeke that can bemimftrcd ; for there E arc ^ Retraffiue from M o t i v e. I. are twofinnes which of all other are mofi hard to beerelinquifhed, Whoredonae,WDrunkenneffe : theone^becaufeit isjofamu liar and natnr all tothefLe[h : the ether, becaufe it breedeth by cufiomefuch an vnqucnchable thirft in the fiomacke, as rnnft e- uer anon be watered : with both which fpirituall dtfeafes, the Church p/R o m s is infected. She is the Whore of Babylon, with whome the Kings of the Earth hauc committed fornicati- Reuel. 17 j i. on , andwhohath made drunke with the Wine of her forni- cations all the Inhabitants of the Earth. In regard of the Icrcm.51. 9. firfi> leremie prophecied of her , that though paines betaken tohealeher, yet fhee could not be healed. sAnd in regard of a.Thef.2.io.ii t he fecond 3 SaintVzul prophecied, that GOD would /end them ftrongdelufion, that they fliouldbeleeuelies, that all they might bee damned that receiued nottheloue of the truth . Notwithflanding, though the hope bee as little of the reclaiming of mofi ofthemyas of turning an Eunuch into a man, or making a bl..cke Moore white ; yet lhaue propounded in this difcourfe a firong potion compounded oftwelue ingredients ; which if they bee not pafi cure, may purge and cleanfe them of their dtfeafe y and reduce them to thefanity of (fhrifiian Reli- giw> PVhich if their queafiefiomackes JhaUeyther refufe to takes or hauing taken , JhaU vomit vp againe , andnotfttffer them to worke vpow their confeiences : yet this benefit will arife, that God fhaH be glorified y the truth mamfefied, and all that hue the truth confirmed: and they alfo themfe lues, that arefo drowned in error, that they will rat her pull in others ouer headend earesvnto themy And f 0 drowne together % then be drawneout of the my re by any helpe, fhallbe conuincedin their confeiences of their mofi groffe apofiacie. With this confidence towards Godsglorie, and the good if his Churchy though with little hope of recouering them from their obdurate blindneffe ; I enter into my intended taskes defiring thcL ord togiue a ble fifing to the fe poor e labours , which 1 confie- crate to my LordandMafier Icfus Cht\(\ywhom Ifierue, and the Church his Spoufie% of which I profejfe my felfe to bee one of the meanefi members. Mot. Motive.!. the Romtfb Religion. Motive. I. 7 hat Religion which in many points giueth liber tie tofmne, is not the truth: butfuch ts the Religion of the Church of Rome : ergo y&cm ^mm_r®* He firftpropofition is an vndoubted truth,and 2. needs no confirmation, efpecially, feeing S. Maior, lames defcribeth true Religion by thefe at- lames 1.17. tributes, pure and vndefiled ; And S. Paul zTim< % calleth it the myfterie ofgodlineffe, and the do- fit. 1. r. ' * [irine accordingtogodhnejfe. And herein con- flfteth an effentiali-dirTerence betwixt the true Religion and allfalfe onesjfo that it muft needs folio w,that,that Religion which is eflentially the caufe and occafion of finne, and opc- neth a wide window 10 vngodlineffe, cannot be the truth of God, but muft needs fetch it beginning from the deuill, who is the author of all cuill. The Goipell indeede may by acci- dent be the occafion of cuill, as S. Paul iaith, Thelawts the R°m- 7-n. •ccajion efftnne s for it flirsvp contention and ftrife, and dif- Mact. 10. 34. coucrsthe corruptions of Mans heart, and byoppofinga- gainft them (as a damme againft aftreame) makes them to (well and boyle, andburft forth beyond the bounds : how- beit, here the caufe is not in the Gofpell, or Lawc ; but in the corruption of mans heart, which, the more it isftirred, the more it rageth and ftriueth to fliew it felfe. But neuer yet was the doctrine of godlincffc the caufe of wickedncfle, nor the pure and vndefiled Religion of Chrift Iefus, an efl'cntiall pro- curer and prouoker vnto finne, 3. This therefore being thus manifeft , all thequeftion and difficultie rem^ineth in the fecond propofition ; to wt, that the Religion of the Romifli Church is fuch as epeneth a gappe vnto (inr.s, and giuethnotoriouslibertie andfeopeto yngodlineffe ; and that not by way of accident or occafion, but neceflarily as the caufe to the c fFecl, £)ua data, necejfarib fcquitureffefiHJ; as the Logicians fpeake : and therefore be- ing an unpure and defiled Religion, and the myfterie ofini- B 2 quitic, ^ Rctracime from M o t i v e. I, quitie, not the myfterie of godlineffe : it cannot be that true Religion which Chrift our Sauiour brought with him from heauen, and left here vpon earth blameleffe andvnfpotted like himfelfc, to be the way to lead vs vnco heauen, where heeis. Minor. 4- That tne Ro™i(h Religion is a polluted and defiled Re- ligion, tending to libertieandloofeneiTc. Let the ind fferent Reader iudge by thefefe w inftances, derived out of the verie bowels of their Church, and being articles of theirfaith, and 1. grounds of their Religion . And ruft to heginne with their Med.chrift.pa- doelrinc ofdifpenfations; whereby they teach that the Pope ran. H.?,ca.i7* hach power to difpenfe with the word of God, and w irhcue- patiT^ I" rycom'"nan^cment°f the Law,andnotone!y with tiu Law, Panorm. extr.de ^uf with the Gofpell and Epiftles of Paul : t o what hoi rible d'mort. c. fin, loofenefle and lewdneiTe oflife doth it tend ? for to omit that Felyn, decenfijl. it containeth in it open bla'phenie by their owne rulf, which tap.jtatut.can.i. ^ xfoit In prtceptofuperiorxnon debet dtfptnfare inferior y the %%fpeake more plainely, Cum[nagermana\ that is, with verb, difpenfat. his owne naturall fifter. Another Pope difpenfed with Henry An-gel.dcClmia. the eight to marrie his fiftcr in law : and with Philip ofSpaine in verbo.papa, l0 marrie his owne Niece: and Clement the 7. licenced Pttrus r tAluaradut the Spaniard, to marrie two fillers at once : and FumUiqilOpi- ., f \ .... 1 , cl • run •/!_ pra taictanjn no niaruaiie , feeing it is the very doctrine of the Romilh Um.cap,\i, Church, that the Pope can difpenfe in all the degrees offon* Nattarr. encbir. fangmnitie and Affimtie, fane finely with the Father and hit M- f1 f- daughter, and with the Mother and her Son, Sodometrie ? But Pope Sixttu the fourth licenfed the Cardinall of Saint Lncie^ and M o t i ve. I. the Komtfh Religion. and his familie, to vfe freely i hat fin ne, not to bee named in the three hote mencths of theyeare. And Iohannes a Cafa Archbifhop or ' Beneuentum^ and Legate to Pope lulnu the third, fet tcrth a Bocke in Italian Mcetcr, in commendation of this execrable fii nc. 6. Aduicery, ard fornication? But they *fTirn*e and hold, V joust. Vwhir. that i he Pope hath power to difpence with ali manner of p~g- 5' $• perfons in the contract of Matnmonie, (the Father with his Caletan tnLeu% dfe, a £ oncubme^ Veer a. dip. 34. let him not for th* cj the jApcfiU (li ey t ha t carrot cent awe, let them marrie, fer it u better totnarrte then tolurne) cannot bee rightly fat d of them that haue vcwed, for both are naught , bit b tobmne and torn ar- rte; yea^it u worfeofthe two towarrie, whatjceuer the prcte- Uantsfay tc .the contr arte. This istr1 e 75. Gravamen cemplai- CC7?l. Grauam, red of by the Germares, that the Bifhops and their Officials did &'a<*'7S* tcler ate Prtefis to haue Concubines 3 tinder the p fitment of a cer- taine annua 11 rent of meney . Whuh alio Efpentvu ale.'rned Ffpwfidtconti, Bifhop of their owne confeffcth, and complayneth of both l£--c«P'7&>* in his fecond Pooke de Continer.tiay and in his Commenurie vpon77/*«.Nay,ihat which is hot rible tofpcske5andajmoft incredible to belecue,thcGeimans in ihar^i.Grauamen co- plained, the t r.ot onely thofe Vricfls that had their whores, payd yearelyrcntforiti but euenthofe thatrvere continent find would hauenoCcreubines, muflpay the rent ; and then be tt at their cheyce whether they would haue a Concubine or no. And led any fhouldthinkc that Priefts onely were thus difpenfedwitha 11, and that their Concubines were in (lead of wiues, though for the auoyding of fcandall they might not haue that name : as if the name oi a wife were mere fcandalous then the name B 3 of 6 ^ Retratfiue from M o t i v e. I. ofa Concubine(0 height of impiety!)let all the world know, that not onclythc Cicrgie, hutalfothe La'ty were in this cafe difpenfed withall, as might be prooued by many exam- ples, ifneed were. May not this Church than rightly be filled The fVvori of Babylon, v\ hich thus authorifeth wnoredome m all degrees, and turneth a filthy finne into a lawfuiland war- ran' able scV 7. Periurie? But ft is a prouerbe in the Popes Court, (as Vet.Martyfloc. teftiticth Peter Martyr) ^ubdnon-tft Regum &■ Magiflratn- ^"zJ^T' ***i*fhyfcd Lfrtercatorum flare iuramentts ; It is not the part of Kings and Magiftratcs, but of Marchants, to ftandto their oaths : And this is one of their renowned portions, "the Pope may dfjpenfe with any oath, be it muerfo Idwfall, Vpon z/^r. Inft'w. which ground Azorius the Iefuite defendeth Pope Gregorie morul.l^c.i<). thetvvelfthjWho in the time ofa great fchiime did openly and folcnmly fweare, that if he were made Pope, he would gi e i: oueragaine: but being elected, he performed nothing UflV. ldcmHii.c.9. And alio the fame Ieiuite auoucheth, that other mens oaths Gloffa ad De- ma) ^e joined by the Pope. And the gioiTe vpon the Deere - cret.li.i> m.24. tals fay th , That a win is no further bound to the obferuation of cap. 10. any oath t then it Jb a I Hike the Pope. And the reafon is added, £>uiainomniiuramento excipttur authoritas maioris, in euery oath the authority of a fupcriourmuft bee excepted 5 which fuperiour by their doctrine is the Pope. And for their pra- Btmfin. T>ecad. #ice herein. I appeale to Cardinall Julian the Popes Legate l.Ub. 6* jn Unngariey who not onely licenced, but perfwaded Vladi- jlaus the King to breake the league, and falhfie his oath made Rjitas Silulm to Amurath the Turke* which was the caufe not onely of his torn, in Eur op. ouerthrow, but of the lofTe ofa great part of that famous Kingdome; behold the fruits ofthefeRornanc Prophets. And to leape from a Cardinall to a Pope, I call to witneiTe flement the 7. who difpenfed with Francis the French King, for his oath fworne to (fharles the fift, at his deliuery out of pnfen. And left any fhould thinke this to be a particular blot of one Pope ; adde to him Gregorie the 7. who releafed Rodolph the Kmgof Sueuia from his oath ofobediencetothe Emperour Henne the 4. and conferred the Empire vpon him. And Pope Zachariti Motive. I. the Romiflo Religion. Zachary,Boniface the eight, and Bene divide lalnne^ ho freed the Frenchmen from their oath of obedience, which they ought vnto their Kings. And laftiy ,Pipu QuintHswho by his BjII of excommunication againft our late famous Quecne of bleffed memory, difcharged her fubic6b from iheiroathof allegeance, whereby many open rebellions were raifed vp a- g^inft the State, and lecrettreafens plotted againfi her facred perfon. ' 8* Difobediencc to Parents, Rebellion againft lawfull Princes,9nd murdering of them alfo ifchey (land in their way? but the Pope can difpenfewith children, if they fliall take neU. de mofuicli* vpon them the vow ©f finglc life, after fourcteene yeares of ™*%»taH6* age, and enter into a SodomiticallCloyfter t and the Father hath nothing to doc with his childe being there once encloi- (lered ,except he cannot Hue without his helpe. And for Prin- ces; ifthepepefhalhxcommunicatea Prince, or fubornea lcimU G2car* wicked traytor to murder his Soueraigne, then is this rebel- lion and murtnernotonely a warrantable, butalfoa merito- rious and an heroicall a&. Witneffe at home the Trifli rebelli- on , heartened forward by Doctor Saunders , by the Popes inftigation : and abroad, themurtherof H^r^ the third, the French King, by l^mes Clement . which bloudy deed was after highly commended by thcPope in his conliftoriall Ora- tion tobefeene in print. And of Henry the fourth , of late dayesby hcllifh £tf#///^,with many fuch like, which I could here produce,but that fitter occafion will be offered hereafter for their larger difcouery. 9. Thefe few particulars are fufficient to fliew, what a gap is layd open to all loonies by this Romifh dodhine of difpen- fations; which,thatitis not our malicious colle£lion(as they sffirme) but a neceffary confequence: One of their owne learned Fryers confeffeth as much, Vtdemtu qtiotidk a Roma. RWtoft-- V&* na curta^ &c. m fee daily (fayth hee) fi large, yea jo diffohite *J%fy$t&m difpenfatioMS come from the Court of rR ome, that the vrcrld k pa*.f~9% not able to endpire them;neither dee they tend onely to thefcandall of the weakf, but ofthofe alfo that arefirong. I omit here the Popes difpenfing with the cure of foules 3 whereby hee B 4 plainely 8 ^A Retracfiue from Motive. I. plainely d^clareth, that though hee proudly ftileth him'clfe fuprtmw p And John Pi: as the fan us Earleof Ai.rmiuU. in ail srtt.ad Leonio Oration to Pope L** the 10. complamein of, as a notorious corruption in the Church in h^dayes.Nowthenjto conclude thepoynt, iftomainainelnceft^ Sodometry, adultery, for- nication, periury,difobedience to Parents, rebellion agatnft Princes, and murther,be not to giue licence torn oft horrible and foule finnes, l:t all meniudge, and then confiderwhas that Religion is to be iudge.l of, w.uch grueth cither open or fecret difpenfarion to all ihefe. 2# 10. This is the firft Romifhdoclrine dircfliy tending to liberty : A fecond, nothing inferiour to the former, is tvieir do&rineofpopifh pardons and Indulgences : a do ihiie in- deed full of all licentio ifnes, ftaft with impiety, and letting thereynesloofe to all manner ofvil!any.F (hut out by excommunication as hee fhali « ,j r j 1 feecaufe:and that 'he merits of Marry rsfc > wit) their workes Beldelndulgm. cr u»ui < t. j r bb i.ca.i. or lupererog3tioi, which they haue more tnen they need for their owne faluation, which (mix- with the merites of Chrift) they call the creafure of the Church, arecobeediipenfedand difpofed athispleafure. AquinfupUn-. II# ^he hmits and largenes of thefc pardons they ftrctch par.q.lt.art.u f° farre, that they make them of more force then the death. Bon##/*, that is /rom the guilt ofthe fault and the eternajl punifhiaent due vmo it, but not 4 poena tem- forali, M otive. I. the Romifh Religion. pcr.i/ty from the tempor 11 pun ih neru : but ihclcpopifh par- dons acq )ic a.;d difebarge both from the g'ult, and Irom the punifhment temporalland eternals as forne pi thein effirme, •rid they that mhee it {incft,froro the guilt and temporal! pu- nifhment i fothat drills paifion commeih ftion of his Vi- vcz.H.it.,ca6. C".r> pardon, and tie fcruant can doe more chen the Matter by their Religion : for 'hough the -ffioacie of thefe pnrdons depended* vpon die merits of Chrifl ; yet that is bur in parr, Tappcr.exri.art. for the Saints merits n uQ be mixed with diem, or elfc tiiey a- Lou&n.aTt, 6. lone make no good medicine, and the Pope muftdifpence them, or e'fe they arc of no value. Neither doc they ftretch onely to thofc that are aliue, but to the dead alio : And that ru'men. brut. not there you may haue them 3t a very loweprice,rather then goe without,yea,chea- perthan any other ware : and left Rome (hou'd feemctoo farre to fetch them thence, there are petty markets and faires of them in euery Country, and the Pedlersthat carry about this trafli,are thePriefisandlefuites. Leo the tenth fent 7V rel'tus about with his Pardons, offering to euery one for the payment of tenne (hillings, and not a penny vnder, to fet at liberty the foule of any one which they fhould name in Pur- gatory, And of late it is fayd, that the Iefuites brought into England taltm in vita. Lconis 10. Motive. I. the Komifh Religion. n England, Agnw Deis by thoufands,which they fold at what rate they lift to poore feduced Papifts.P*rtiarrfm buc- iyfvl.2.6, cinatores, cmnimodam promittunt fccwiXal cm \ CjUdtpant ncgli- genttam & neglgentia offenfam eDeti faith the Author of I hat B joke called Onus Ecclejis ; thru is, thefe publishers of par- dons dopromifeall manner of kcurity, which brcedcth neg- ligence, and negligence the offence 61 God: for Cufpsmqui f>/*terit, iwifat M/uamyConriiiierxc atone h.uitis the hatching of a new. VVhofo will plainly fee in one view the rnonftrnus licentioufntflc of life that iflucth from this pndctleof Popifh pardons,hthim read the third grieuancc of the German Na- tion, in the Booke of their Ccntum grauamina, exhibited to the Popes Legate at Norembergey slnno 1^22. in the latter end whereof are thefe wordes of iutt complaint. By the [ale and marchandiz,e of this ware > netone/y Germany u fpoyledef money \ but Chrifiim godlineffe is extir>g>/.ifhedy wheretrvhcn cue- ry one. according tothe quantity cf his payment takcthvnto htm- felfe liberty tofinne : hence wh ore dome y incrfi adultery iperiury% murtbtr , the ft jobbery yv[ury% ar.da whole heape of mifchtefes baue proceeded', forphat mijchiefe vptUmen be afraid to commit % when they be once psrfwade d t hat they haue obtained licence and impunitte tofinne y net onely in this life, but alfo after their death} Hitherto is the complaint of G ermany, which alio may bee the iuft complaint of the whole world. 2. 17 A third doclrine of the Papifts (opening the g-pfo li- centioufnes)is their auricular confeiTion,and popifli penance: ] ioyne them together, becaufe they goe together in their practice, and are both together members of one of their new deuifed Sacramento True it is, that in outward fhowe thefe carry a femblance of feuere difcipline ; but if we fearch into their bo weli,we Iball find them to be the grcateft bay tcs that can Motive. I. the Rom iflj Religion, j- can be vnto diflblutcnefle: Fcr when they teach that the eni> mention and reckoning vp of alia mans hnnes in the yeare, ofaPrieft, once a yeare, obtaincth prcfent absolution and pardon at the Prices hands, who is both Judge in thiscauic, and Phificion ; and hath power to loofc and binde, and to open and fhut , to wound andheale, by the key of power Coaa en k> committed to him : What is this, but to open a gappe to all wickedncs? for when men areperfwadedthatthereis forea. dy andeallea mcanes to be rid of their finne, whit need ti.ey be fo chary of committing it.? Hence iris (as by laments b]e experience it is found true) amongthofc that are dcuoted to this Religion, they finnefreely, that they may couftfle and be abfolued;and when they haue confeffed they finne againe> that they may confefle aga;ne, making no conference how they liuc all the yeare,and what horrible finnes they coninjj, being perfwaded that at Eaflcr, by thefhriuing of a Prieft, they arc clcane abfolued* Iuft like a drunkard,that drinkes fo Jong tili bee vomite, and when his ftomackeis di'gorged, drinkesafrcfli,that hempy vomiccafrefli : or like a giuiton, that firfets all the yere long in all mancr of intemperancy,©^ then in the fp; ing takes phifick to purge out the naughty hu- mors fro his ftomake, & as fooneas he is purged, fals again to his furfcting & ryot,in hope to be purged again in the fpring. 1 8. This i* the fruite ofPopifti (hrift^commended fo high- ly by them to be fo foueraignc a medicine againft fin; which, if it be io, why did not Chrift and his Apoftles vfe it ? were they not as careful to prefer uc men from finne, as the Pope and his fhauclingsare? or is the Pope and his Apoftlcs v\ifer then Chrift Iefus and his Difciples? why was it not vfed in the Primitive and purer times ofthe Church ? Ifyenanus and E- Rhen.Annot ad rafmtu ttwo learned Papilts>affirmcphinely, that it was nei- Tertul.de writ. ther ordained by Chrift, nor vied by the ancient Churchjand Lraf.Annot.ad CbryfoHome tclleth vs, that God doth not enforce vs to come H«w*« decbitu forth and difclofe our finnes to any man. JJerecjuirctb no more , ™* (fjithhe)^/ that we jpeaketobim alone, and to him alone con. ^diml^l feffe our faults. I, but the Popes iudgerncntis more duine, tiochf mild the times of Popery are more free from corruption (be- ieeue ! 4 k_A Retraffiue from Motive I. lecuc it who lift) and therefore howfoeuer then, yet nowit is found to be a foueraigne preferuatiue againft finne : as if they that feare not to offend in the prcfencc of God, wi!l blufh to confeffe their offences in the eare of a finnefull Prieft : or as if the law of God were ofleffe force to keep men in awe,which they cannot efcape, than the feare of a naortall man, whome they maydeceiue. 19. Rut let them fay what they will, and cloake their li- centioufheffc with neuer fo holie pretences, all that haue any Judgement to difcerne colours, which theblindeRomanifts cannot do, or any wifedome to trye the ipirirs and doctrines whether they be of God or no ; know, tbatRomifhfhrift is nothing but'afhift to diue into mens purfes, and a tricke of policie to fearch into their putppies,tha t by that meanes they rtfcy enrich their owne cotters, and vphold their Antichrifti- anHierarchie : for by this deuice they vnderftand the fecrets of ftate,and cifcouermens affections in Rcligion,and fo cun- ningly infinuate themfelues into the managing of all affaires, both for preueiition of preiudice to themfelues, an:) vnder- mining their oppofites : this is the policie of Romifti fiirift; and were this all,it were to be bcrne withall, if withall it did not open a wide doore of liberty to others, as I haue in part (hewed ; and were not a bawd of vncleancffe ro the (hriuers themfelues. Heare what one of their own writers reuealeth Aluar. befog. & concerning this laft poynt. // is an ordinary pr aft ice (faith he) Plane 1 . cccl. Ill . for Pri'fls to commit execrable villany with women atfbriftjraHt- art. 2.7. fang wines % anddefiowring maids in the Church >*nd committing Sodomiewithyoungmeni&c. (fornelius Agrippai another of their owne, hath left in writing for all posterity toremem- Devmt.cX'i. ber,that Auricular conftffion is genus quoddam lenocinij ,and he refcrrcth vs for proofe thereor vnto the Tripartite Hiftory: Nee defiant ntihi (fa 1 th h ee ) fi refcrre veltm cognita recentia ex- emplar 1 neednot to feel>e for fane examples \ for I could re Lite many frefi andwetlhnowen yif [ would. And then he concludes, thzt Priefts and friers, and Monies .hauing, vnder pretence of Religion t free acceffevnto any wemanmany times, whofefoules thejflwildgAineto Godt their bodies they facrtficeto the dentil. Thus M o t i v e. L the Romifb Religion. z <- Thus is their owne filch caft in their faces by their owne fauo- rites, who by all likelihood would fpeake the beftof plicir mother,and in no refpecl: durfl (lander hcr,for fcarc of fhame andpunifliment. Wee findc in the Tripartite Hiftoty ((othc which it may be Jgrippahzd relation) of the rape of a noble woman by aDeacon in the time of fhrift 5 for the which caufe NeBariut the Bifhnp of Conftant'mcfle, banifhed this fecret confctTion out of his Church ; asalfo, alltheBifhopsofthe Eaft did ihe like in theirs. This ftory is recorded by Secrates, socratM.<.ca.g. Soz.omene,zn& Nicephorm ; neither is it denied by the Roma- Soxom.lL7.c1/. niftsthemfelues, though fomeofthemcondemne Nettartus Tripart.l94e.tf fordoing fo: As Andradtw and Btronins , the one calling it NlcePbJ'i*.ci2 a moft impudent fa& : the ochcr faying, that not a aood/bmt, *ndr'ort-°'cxP- but an ettilljpmt perfrpadea htm thereunto. And others feeke to $6.uu.%%. elude ti,6y faying the ftory is miftaken, and that Nctlanm Coft.emb'p.^7. banifhed not confeiTion itfelfe,butthe neceffitie of eonf effing to one certaine Priefi , which though it bee a vaine giofle which corrupts the text, as Chemmtms fully proueth 1 yer,not chem.exam.7ri. toftand vpon'it, this iseuident, that fucha foule fa6t was * confg($. committed in the time of fhriftsand that thereupon this fecret confeflion was either vtterly abrogated, or at Icaft fo retrai- ned, that it was no more fecret,for feare of fuch like enormi- ties: and indeed grauntthat AT^^7^r/W did euill in abolifhing all kind of confeflion, as Socrates, and Sozomene charge him: and as wee aifo will not excufe him, for wee hold that there may be an holy & profitable vfe of confeflion in the Church, forthefearchingof the wounds of finnefoll foules, and ap- plying of fit counfell & comfort to diftreffed confciences;ye: from thence we may deriue thefe three conclusions, firft, that fecret fhrift was then thought not to bee ex wre diuino9 but onely a tradition of the Cnurch, ferclfeit could not haue been abolifhed; fecondly, that it was not thought necefiarie for theremiflion offinnes,as the Roman ifts teach; and third, ly, that it is a moft dangerous occafion to vnclcaunes,which is the matter we haue in hand to proue . 20. If any here except, that thefe enormities proceed from the abufe, and not from the vfe of ftrift, and that they bee perfonall. Id K^d Rctracf/ue from Motive. I. Vanortnitan. Perefi. Vetrm OxonUn. Rojfmf.ep.art.1. Mrfdon.inSum. q.it.art. i. Suare7^tom.\. defp.^Sccl.^. Toilet, lib. %, de injlruft.facr.c.$ pcrfonall frailties, and not corruptions of do£rine. I anfwer; firfti. that the very vfe thereof is fo daungerous, cfpecially to thefc ranke Votaries, that it is tenne to one but it cuer dege- nerates into theabufc : for, wanting the lavvfull remedy ordained by God, no maiuai!c iftheir Jufts breake forth into lawlefle actions. Againe, what warrant can there be of Gods blefTing to fanelific the vfe of that,which is not an ordinance of God, but a meerc humane inuention, asdiuersof thek •owne Doctors haue confefled, and is mod carte to beeproo- ued? And laltly, though there may bee a profitable vfe of f le*ft degree of grief "e is Me to wipe a- miy the higheft degree of Jinne* Surely this kind of contrition is fofarre from bridging our corrupt nature from finnc, that it more incites and prickes it forward; ft r who would feare to finne,if this be true,that the leaft gricfe conceiued in heart, together with the difcouering of it to the Prieft, and the Prieih fr rmall abfolution, is fufficient for the full pardon and remifirVn thereof? iz. But peraduenture the laft part of this Sacrament binds vp the two former in greater fcucrity : let vs confider a little therefore of their penance and fatisfaction. They condemnc vslowdly, and raile with open throat againft vs, calling vs Libertines, and Epicures, for reiecting their penance and fa- r.sfactory paines after fmncs committed. But, who are the Libertines, M o t i v e. I. the Romifb Religion. t y Libertines, they or ys ? let any indifferent reader (all preiu- dice fee apart) Judge. Arc we Libertines for renouncing their popifti penance ? why, there is no dodtrine that more noto- riously tends to liberty then this : For firft, what are thofc fa- tisfa&ory workes which they enioyne poore penitents?CV/?*r Co[t.enchtr.c\ a Icfuite reduccth them to three heads, Prayer, A/mes, and /«*''• lotting : to one of which three, all particulars in that. kiod may be referred; as to Prayer, they rcferre MaiTes; Dirges, aadTrentals, vifiting of holy places, pilgrimage, and fuch like : to Almes, building of Abbeys, and religious houfes, giuing to Couents of Friers and Nuns:^s for relieuingof the poore, that is the leaftpoynt of their almes stoir*#/»f,fack- cloth, aflbes, watchingjWhippingjflceping on the pauement3 going barefootc, handy labour, and fuch like:If the firft fort be impofcd,for the moft part it is nothing but the fhuffling o- uer of their Beads fo many times a day,with fo many Creeds, and fo many Aues,though they vnderftand neuer a word they fpeake, or the faying of fo marry Mafies, or going to vifite the ihrinc of Szint Thorn as of Canterbury y or of fome other Saint; Jill which is fo farre from pinching the foule, or taming the body for finne, that as by Chancers Canterbury tales may ap- peare, it deferueth rather to bee called a paftimc thanape- nance* If 'Almes becnioyned by the Confeflbr to the poore penitent,then muft an Abby be bui!t,or fbme religious hou fe tonourifli a company of idle drones, good for nothing buc tftftges confumerei orfuppofcanhigh-waybeerepayred, or a Church reedihed, or an Hofpitall erected, what terrour can this be from finne, vyhen the penalty may thus be difcharged by the purfe ' As for their Fafting, watching, whiping,goijig barefoote, though it carry a fhew of xcale in refpeel of not fparing the body, yet it is a plaine imitation of Baals Priefts; andlittle profitable (as Saint ?*/*/ faith) to godlinelTe,but ra- Cokz.jj. thcr an incitation to loofenes. For when a man is perfwaded f. Tiui.4.8, and taught, that all his foule fins (committed the whole yere before) are Ytterly blotted out, and done away, by fafting one mcale euery Wcdnefday and Friday, and eating nothing but Fifli during the holy.time of Lent (except Iunckcts, and C Tweet 1 8 ^A Retractive from • Motive.!. fweet meates, and wine and Sugar, which th?y gorge them- fclues withall, and yet fall too) and bearing afhes on r\fli- wednefday3goingwooIwardoBGood-friday,crgiuinghim- felfe halfe a dozen lafhes on the back, or creeping to a crcffe, and fuchlike trumpery*. I fay, when a man is pcrfwaded that thisiliortpaineisafufficicnc fatisfa&ion forthepunifhment c fl en b de °^a*^ ms roniier finne, (for To they teach) who would not re- rJcram.mnu turne againe to his vomit of wickednetfejfeeirig the pleasures p^.400. (which be hopes to enioybyhis {innes) arc fa: re longer and greater then the punifhment wherewith he makcth fatisra- ftion? 22. Secondly, to fhew that all this great noyfe of fatisfa<5U- ons is nothing but a mcere May-game, and mockery ; ob- S 'oar. tm.\ Jift. ferue diligently their cwne doctrine : Thus they teach, that r % J id y allfatisfatlory punifhment s may be releafed by apardon. Aqui- Aqiiin. ' * na6i their illumined Doctor, giueth this reafon thcrcof,C^?/? Suptin $.par.q* might releafe the feu/? without my fattsfaftion, and jo might %$.ari 1. Pau/}agOiJo may the Pope : andthisisoneofthcirlatcdefi- Tclitdi.6jeix- njtiQnsofa pardon* Indulgent} a efi remiffio harum aBionu qua jtr jac.ca.z*i j^^ ^ (fonfejfario imuntlapeccatori. It is the remitting of that penance which is enioyned afinncrby his Confeffor. And ValM.de irdid. therefore another Iefuite truely confefTeth, *£***&? Indulges caPw Zt ccs hauetakjn away ail vfe offeucre difiiplme out of the Church: hauc they fo, good Iefuite t Then thus it folioweth; you let out fatisfa&ions (which you fo much cxtoll) and wichall let in great liberty into theChurcb, not oncly by opening the dore to pardons,but bewray your own abiitrciitics. For what a ridiculous jeft is this? he that hath cffended,mu(7 do penace after his cenfeffion, or eile hee cannot be faucd,?.nd after his penance is signed, get-but a pardon, and then there ncedes no further fatisfacTion. And how is a pardon prccured?why, for alirtie pecce of money, jnkism venaha Rem*. ThePope ha.h his pardon-Pcdlers in all Countries, thou needcii nor go farre for it, they will bring it home to thy dores, at lcaft, if . thou becft fat, and able to greaze them well. Pope Boniface *? htod.kWii.de the ninth fent outhisBuls into diuers Countries, releasing fcifmji.uca.6%, foracettainefumRic-of money ^ilojfe^ceswhatfoeuer^ithou^ any Motive. I. the Romijh Religion. ip axypenancet\[idL?o the tenth offered to free for ten fhiil ngs p .. . any foule yon would name, out of Purgatory ; much more a „£/* vltaLc9~ mans ovvne foule, that ic fhould neuer come thither : here is a do&rine tndeede of feucrity, if any was among the Epicures: who will not fay but this is a Ccnforious and (iridt Religion? 25.I, bur fome will fay peraduenturc,ohjt is an hard mar- ter to nay tenne fhiilings for a pardon, this is the penance of the purle, which to a couetotis rich man.ortoamiferable poore man,is worfe the the p? nance of che carkeis. Why3bu t thou mayft haue it cheaper if thou wilt, -and therefore indeed he is a fool.e*which will part with a penny for the purchafe of tt'-fk Sail, An* a pardon : fay but deuoutly a little fhort prayer in the Pn- tld^^n\nw. mer,& thou (halt haue three thoufand dayes pardon of mcr- tallfinncs, and twenty thoufand dayes of venial!, giuen by Pope Iohn the twenty two. And if that Prayer bee too long, £*fe. White fay hue Pater-xofiers before the Vern3c!e,and thou {halt haue 25 " tenne thoufand dayes pardon graunted by the fame Pope; and tffomzny Pater-vofters be 100 tedious, hy bur an Auezt the Eleuation,& thou fhakobtainc pardon for 20000. daies: or if thou dwelled neere Rome, doe but vifae the Church of Saint Paul without the walls, & fi3ue eight & forty thoufand yeresofpardon.Who would Itand vpon dayes, when hemay haue thus many thoufand yeares? If thou beed: weake or fick, and not able to vifite'a Church ; then doe but deuoutly wor- ship the Croffe, or the nayles,whip> launce, heart or haiv's of Chritl painted in thy chamber, and that (hall bee a fuffici ent Do.rp . fatisfaclion for allthyfinnes. Here isfluffe with a wimeffe! Antithrift. for can a man forbearc laughter to heare thefe.May-gam.es? D,^;/r:the and yet this is not the tenth part of theie incredible afifurdi- Wayofthe ties. But I p^iTe them ouer, being fufficientlydifc^ueredby tUieChurch» ©therSjtotheiliameoftheRomilnReligion.IciufTlceil.jthat P3^1*^ by this little it iseui&ent, that fatisfa&ions are fofarrefrom retraining, that tbey rather remit thereines to all liberty and licentiouineiTe. 24. Lafily^to conclude^ (6 be their impofed penance be at any time frri$&feuere, it is when the Pope ij orYended, not when God.Meo may fiaackly fin againil God^ no man will C 2 fay 20 k^A Rctractine from Motive. I Horace. Etheir. Abb*s dt quud^'ira.. Lumbard, Comcftor* fay vuto him,blacke is thine eye : or ifvpon his fhriuing they enioy ne him penance, either it (hall be f o eafie that it will not much trouble him to endure it, or if it be too hard, he may ei- ther redeeme it with his purfe,or at leaft commute it into an- other kind. But if their Lord gedthePofe be offended, (fo the Canonifts flile him) then not onely feuerity^ut cruelty muft be excrcifed,then the whip and the fcourgc, then the fire and the fagot : £t fcutica dtgntim horribili feeler e fiagello : That which deferucd but a flap with a ferula,muft be chaftifed with a fcourge. As on the contrary , if the offence was bnly'againft God, and not the Pope, then that which deferued to be fe- uerely corrected, muft haue nothing but three flaps with a Fox-tayle ; which is credibly reported by fome Writers, to hauebeene the penance of a Nunne, which was gotten with childe in her Gloyfter. Albeit another Nunne at Wa.iUn in Yorkejbire, fared farrc worfe for her wantonneffe with a yong Monkeofthefamehoufe : forbcing gotten with childeby hinvflie was firft imprifoncd, (faith the Story) and then bea- ten ^nreafonably, andvnfeafonabty too, being grear with childe : then the Monke that committed this trefpaffe be- ing taken and ftript, and bound faft to alloole, afharpeknife was put into the Nunneshand, andfhee was compelled by mod cruell enforcement to take vengeance on tthofe parts which had done>her the mifchiefe,and to eate them alfo, with many other filthy ciroumftances, which I fliamc to (peake ofj but in conclufton, to make vp the matter with a miracle, two mid wiues were brought from heaucn to Miftrefle Nunne, by the ghoft of Henry Mnrdach the Archbifliop of 7&Hfc*,wnicn discharged her of her childe without paine, and carryed it forth with them toheauen (withlie and all) fothat it was ne- uer after feene. Is not this penance (thinke you) abletoter- rifieany one from committing the like finne?orrather,might not this Nunne fay as another of her fexe and profeflion faid, after flic had had three Baftards, which proued great Clarkes and learned men in the Church, that it was a happy fcapc which brought forth three fuch worthy baftards ? fo this might cajlher Sonne an happy Sonne, which was honoured with Motive. I. the RomtjiJ Religion. 2I with fogreat a miracle. But let the Popes lawesbccbrokcn, or his triple Crowne touched, and he (hall fmoake for it that dares do thif» 25. Their fourth docrrinetending (apparently, and by hc- ceflary confeqnence) to loofneffc, is their dofiiine of vowed chafhty, whereby they cnioynefioglc life, .and prohibite ma- trimony to certaine kinds of men and women j to wit, fuch as enter into holy orders, teaching and maintaining, that for pigbwscm.tf, fuch it is better to go to harlots then to marry : and that to go de calibatu.' to a harlot now and then, is but a fane oftnjirmitie (ziPigbi- eoft.encbir.cap. us calleth it) but to marry,is no better then a rcfoltied, delibe- ^^^b. prop. 9. rate, or continmllincett, vtttrly mthout all Jhame. What sn *'a^l**mn% occafion, or rather a caufe, this point of Rornifh doctrine hath beenc of horrible fUthiaeiTc and wickednelTe of life, wofull experience , in all places where the Romifh Religion beareth fway , manifestly dcclareth. For to omit that this doclrine is but an vpftart do£trine,in refpect of true antiquity, brought in firft by Pope Sentiw three hundred and eighty yeares after Chrift, who was the firft that made any reftraint of Priefts marriages, as it is confelTed by PolidoreVirgill% the midMlnumt. decree on the Canon law, and Qifaueus ; and yet tooke not lib.%.ca^% effect vntill the time of Gregory the feuenth called H idle- v.Bz.plnr. brandy in the yeaiconcthoufand feuentieand foure : asalfo, cllttodeconiw. 10 omit that this docVinc is both contrary to the precepts of* acr*caM* holy Scripture,and practice of holy men,both vnder the Jaw, andvndertheGofpeil : for vnder the lawe both Priefts and Eufebji.^.c^, Prophets were married; and vnder the Gofpell, both Apo- Athana(.epifitad ftlesandDifciples had their wiucs, and after them Bifhops Vracm. andPrefibyters : and the doclrine of the Scripture is, Mar- ^,13.4. riave is honourable among allmen\m& again, /f thej cannot ab- '•C°r«7.«9« flams , let tbemmarrte, for it is better tomarrie.thento burne : ll. lnl*3*2« Yea, and Saint P^/giueth order concerning the wines and children of iiifhops, which had beeneneedle{Te,if they might haue none. And laftly , to omit that this prohibiting of mar- riage is called by Saint P^/cneofthcdoclrines of deuils, e- 1-^111.4.130 ucry one of which might be a fufficiec argument, not only to euince the vnfoundneffe of this doclrine, but alfo to demon- C 3 ftrats 22 \_A Retraffiue frcm Motive. I- ftrate how likely itmuft needs be to oceafionate finne, com- raing not from God, and therforc not likely to baue bis blcf- 6ng to follow it ;but from the deuill, and therfore moft like- ly to ferue for the aduancement of his kingdome. Nocwith- ftanding, to omit all thefe, and to refer them to a fitter place, letvs weigh this matter in the ballanceof reafon, and wee fhalleaffly find that a great breach is hereby made for mens vnruely and vntoward affections, to burft forth into horrible and damnable finnes. 26. Forfir(t,thegiftofConttnency isnocommon,buta. rare and lingular gift, which God beftowcth not vpon all^buc rpon fome few : this propofition is prooued by that apho- Matt\rp.nfi2 rifmcofourSauiour ; All men cannot receane this thing, fane they towhomit is gin-en : and in the next verfe, He that is a- ■b'letorefcaftf it Jet himreceatteit : Whereby he inflnuatcth, that who fo cuertaketh vpon him the voweof chaftity, not being able to performe the fame, finneth in fo doing. It is r.Cor.7.7, proued s\fo by &\nt Paul \v\t)tis coxuXyxkon, Every man hath his Proper gift of Gcd} one this way, another that way ; for fpea- king of the gift of continencie,he wiflieth that all men were as hehirafelfe rj?ut feeing they are not fo, therefore he lea- uethitfreeto marrieforfuchas haucnot that gift. But the Romifh Clergy, together with the infinite orders of religi- ousVotaries, are not few but many, andthofe chofen pro- mifcuoufly without any refpeel had,whether they be endow- ed with that gift or no : therefore, being vnablc to container and forbidden tovfe the lawfull remedy ordained by God, theymuflof neceffity fall into lawlefleand vnordinaielufis; befides, feeing that euery man that will, be hce neuer fo de- famed for incontinencjy, and fo by experience knowne to be Voydeoftbat fame excellent gift, may become a Votary, and on the contrary (our Sauiour faith) euery man cannot re- ccauethis, what hope cantherebe of chaflity among thefe men ? Is the gift of chaftkic indeed f© common, that euery man may haue it that will? Is it fo ordinary, that it is communicated to thoufandsofPrie(ts,Monkes,.Friars, and Dunnes? yea, to innumerable of that order in all places? why Motive. L the Romi(h Religion. 2, why then, what meant fotfatider , "a lecrneddiuine of their Ca\Jand.Art.i 3 owne, to fay, that the worldwai come to thatpaffe, that a man c*jfr I* coxldfcarce find one of an hundred ,. that kfft himfelfe free frem incontinency ? And Erafmus, Chat the number ofCMcnkes, and 6ra£ annot' m Prtefts, that lined in whoredeme and ince ft % was innumerable: *' 1D°'3' wei<>h the reafon now inhisiuft termes, they that cannot containe,muft needs burfl fbrth,either into fecrct or open vn- cleannffTe. But of infinite Romi£hvotaries,few or none haue thatgifctocontaine, therefore the reft mutt necefiarily fall into cither fecret or open vncleanneffe, let any man iudge now, whether this doctrine doth not directly tend vnto loolenefTe. 27. If any alleadge that this gift of continency may bee obtained by fafting and prayer: I anfwere, two things. Firft, If it may be thus obtained, it is a figne that they vie but little the fame holy exercifes, feeing fewe among them doe attaine vnto it. Secondly, I anfwere, that continency is in the num- ber of thofe gifts, which may be denyed to a man faltta falur te, without danger of his faluation, becaufe ic is not necefla- . rie to faluation, nor common to all Gods children, but pecu - liar to fome. Now the promife of our Sauibur, aske, andyee fhallhaue, is meant of things nccefTary to faluation, and not of particular and fpeciall gifts. Thus P ^/prayed thrice,that the pricfa in theflefh> the msffenger ofSathan might be remoued ** Cor, 1 x. fromhim : (andfomefay this wasconcupifcence) yethe was not heard in that which he prayed for, becaufe hee might be faued without it,as it appeared in the anfwer giuen vnto him: my grace is fufficient for thee . Andbelides,whatisitbuc atep- tingofGod, to rcfufe the ordinary remedy which God hath ordained , which is marria ge , : and to flye to extraordinary mcanes ? as if a man (hould refufe all bodily futfenance on earth, in hope that God will feed him extraordinarily from pr t heauenathisdeuoutrequeft, becaufe he hath promifed that thofe which feare him, (hall want nothing, and whatfoeuer we aske in the name of Chrift, (halfbe graunted. LetSainc Attgnftine determine this doubr,whofe refolutkm is this con- cerning ail things which men pray for , which Are not neceffary to £ 4 falt$ationa 24 s^i Retractiue from Motive. I. verb.Ddmt&c* Genef. 3. Gcnef. 1. Bell.de Qcr. lib. l.cap.u. Ionasi.10. ptlmtion. tAliquando 'Dewiratus, dat quodpetis^ & Dens propitiu* negat quodpma, Sometimes God granteth in anger, and fometimes denyeth in mercie, that which thou defacft. And let Origens practice put it out of all doubt,who to auoid incontinence, and to quench the fiery lulls of the flefh, offe- red violence to his own flcfh,by cutting offthofe pares wher- inconcupifcenceraigneth. If he had beeneperf waded, that by rafting and prayer he could hauc obtained that gifc from heauen, furcJy he would hauc macerated bis body with the one, andbrawncd his knees with the other, rather then to hauc fallen to that defperate and vnnaturall remedy. 28.B1K to le'aue this their vaine obic6tion,and to come a lit- tle neerer to the poynt5how can that doclrine ch: ofe but lead to loofenes, which croffeth not onely the ordinance of God, who was the firft ordainer of Marriage, but alfo the inftincl: ofnature ; for this was naturally inftilled into all liuing Crea- tures, efpecially Man, at the firlr creation, thathefheuld en- creafe and multiply : by vcrtue of which inftitution of nature, a defire is engrafted inallthepofterityof^/^ of the pro- pagation of their kind, that they may (as it were) Hue in their fucceflion. And whereas Bellarmme cbiecleth, that thefe words (Encreafe and multiply) contain e not a precept , but an in- flitution of nature > and a promlfe of fecundity , becanfe the fame rvcrds are vttered to other Creatures, which are not capable of precepts ', and alfo becaufeifit were a precept 9it fhould bind all to encreafe and multiply , and fa imuriefliouldbe offered to Cnr1fij° Marie, and other holievirgines, I anfwere, that aibeit one member ofbisreafon is vnfound, to wit, that beads are vn- capable of precepts; forGodfpake to the Fifli, and it caft vp Jonah on the dry land ; which (Tieweth, that beafts in their kind vnderftand Gods precepts,and obey ; yet we do not fay that tliisisanabfolute precept, binding all without excepti- on to marriage, but oncly a liberty granted to all that will, to marrie, that thereby mankind may be (till propagated.-and therefore they which take away this liberty from all ecclefia. fticallperfons, and monafticall Votaries, offer iniury to na- turea and tyrannize ouer the bodies and foulesof men.- For, whence Motive. I. the Romi(b Religion. 2<. whence arifeth this neceflary conclufion, that the vow ©f fit?., gle life is repugnant to nature, and therefore none may take it vpon them, but thofe either in whorne nature is defecTiue, which our Sauiourfuth were borne ch aft e from their mstbert Mat.1'9 1*. belly, or that are endowed with a fupernaturall gift, as our Btfldevcra bleffed Sauiour, the blelTed Virgin his mother, and other he- virgmitate. ly men and women : andfoby confequentitfolloweth,be- caufcthis gift is rare and extraordinary, thatmoft of them (which by a rafh vowe binde themfelues from marriage) ■fiiould fall into fornication and promifcuous Juft. The courie ofnatureinman-kindislikethefourceof a running ftreame, whichby no dammes, nor artificial! barracan bec flopped, but it will runne either the natural! cc urfe in thechanndl, or fbme other by-paflage, andthatthe more it is fkpped, the more violently it rageth, except thefountaine andipring be dryedvp. So, except the fountaine of concupifcence Jn in- continent perfons be dryedvp by a fupernaturall and extra- ordinary worke, the more it is interrupted, the more outragi- oufly it fometh. Therefore ifthe ordinary channell of marri- age be dammed vp, ittnuft needs burftouer the bankes of lawfulnes, and fpresd it felfe ouer the paflures and medowes of adioyning neighbours. This is the very cafe of our Romifh fhauelings, being barred from marriage : they burft forth like wilde Bulls into other mens grounds, and defile their beds by adultery, and fill their houfes with baftardy. 20. If they challenge to themfelues the fupernaturall gift of cominency,experiencc fheweth,that their challenge is vame, for not one of an hundred of them liueth chaflly: and befides, as God hath giucn that gift often to the heathen and repro- bate, as Hiflories report, fo very often, yea, mod ordinarily doth he deny it to his own children : for ordinary grace doth not aboIifh,but fan&ifie nature;fo that this is no gift of ordi- nary fauing grace, but afuperordinary worke aboue grace, and 'hat alio many times without grace. If then it be not in the power of any to quench the in(tin<5ts of nature, if it be not a worke of ordinary grace to abolifh nature, bin it requireth extraordinary grace for the effecting thereof; if the courfe of nature 26 k^A Rctractiue from Motive. V nature be flopped one way, itwillburft forth another: then we may by found reafon conclude, that the vowe of chaftity and llngle life,and the prohibition of marriage in the Church otRorne doth open a wide gappe to all loofe and licencious huiag, 30. Laftly, that all this is true,Iet the lamentable effects and fruits oftlns their doctrine ftandvp forwitnefle andvm- * piers in this matter; for, how (hall a man better iudge of the goodneffe of the caufe, then by the effects? a good tree can- Matth. 7. not brjng forln eujji fruitc, nor an euill tree good fruit; euery tree is knoWne by his fruit : and albeit often that which is not the caufe, is put for the caufe, and by the accidentall failing ot the medium, or inftrument, the caufe may mifle of his pro- per effect : Yet, when the effe&s are not rare, but frequent, yea, infinite ; and fuch as are io like, that they feeme (as it were) of one llampe, and (as it were) all egges of one bird ; then itmuft needs follow, that parentem [eqmtur fua proles y like childe, like parent, fuch as the effecl/uch muft the caufe needs be. To beginne with Nicholas^ one of the feucn Dea- cons, the prime Authourofthe k£i of the Nicholaitanscon- Eplj>b.iom.i. demnedby Saint /<^», Apoc. 2. Let Spiphanius tell vs what lib.itercf.i ;. fas opinion was, and what fruites ilTued there-from. This Ni- cholas hauing a beautifull wife, when heefawe others in ad- miration for their fingle life,- that he might not feeme inferi- ourto them, vtterly renounced the company of his wife,and determined neucr to haue fellowship with her againe. But when hee was notable to repreffe any longer the flame of concupifcence, and being aftiamed toreturnc to his wifc,!eft he iTiould be condemned of inconftancy, he chofe rather to giue ouer hhnfelfc to all manner ofvnlawfull luft,yea,to that which is againft nature. And from hence fprangthcfe£ of the NickoUitanS) whofe chicfe opinion was this, that if fo be they could abftaine from lawfull marriage, it was no finne to defile thcmfelues with any other filthy or vnlawfull copulati- on. Here wee may behold a perfecl mappcof the Romifta iingle life, with the fruits thereof. This happened in the firft period of the primitSue Chwxh0 31, Afttty Mot ive. I. the Rornifl) Religion, *7 31. Afterward in the NiceneSynodc, when forne went s- Sotr.lui.tan bout to prohibite marriage to the Clergy : Paphnut/us a &\.Zr.jf».ij- grcatlcarned Father of that afferr.b'y, gaine-faid wiih great vehemency the proceeding of that decree ;giuing this for one principall reafon, that it would bee the caufe of horrible im- purity and obfeaenity in the Ecclefiafticall order ; which, to bee a true prophcac , the euent afterward hath manifestly > declared. After this, about the fixehundreth yearc of cur* nuUcr\cmAu% Lord, it is reported of Gregory the great, that when hee favve cp'ftcL the heads of more than fixethoufand infants taken out of a Fifh-pond, hefighcd,and confelTed that the decree of iinglc life in the Clergie , was the caufe thereof ; and therefore condemning that decree, he commended the Apoftles coun- fell,that it was better to marrie f*ken to burnei and added this moreouer, that it was better to marrie, then tcgiue occafion ta murder, 32. After this, in theyeare eight hundred and.fixtie,£7#/- Huldcr. Augujl, dericus Bifhop of Augufla in Germany, in his £p (tie to Pope Wft* c&Xich.\. 7V/cW^thefirft,moftliuely defcribeth the filthy- fruices of Popifhfinglelife, his words be thefe, Nullum tam grave fact- nus, &c. There is no fo great offence ,which is not to be admitted% to the endthat a greater then that may bee auoyded. Notwith- ft an ding jnany flatterers defirous to flea fe meni not God, vnder a falfejhow of xontinency commit greater finnes , to wit } they defile -their fathers wiuesy they abhorre not the embracings of men and brttitebeaftsy though they be of the m&ft holy order, they make nofcruple to abufe other menswiues : And when as certa'tne Bi- ~fhops% and Archdeacons, arefogiuen oner to luftjhat they cannot abflaine, neither from adulteries 9mr incefis, nor other filthy and vnnameable finnes ; yet they affirme, that the chafle marriages ofpr'tefts doeflinche in their noflhrilsi andforbid,yea3 conftraine Clergie men to abflaine firom them : faying, tJjat it is more ho- ne fl to be entangled with many whores mfecrctt then to be tyed to one wife inpublique. But, woe be to you Pharifecs, which dee aH to be feeneof men. Thefe be theexprefTe words of that reue- rendBifliop rafter he thus concludetb> fPhileftthe Clergie are ■conflrainedby Pharifaicallfury to giue oner the lawful! fcliowfhip 2 8 ^J. Retractiue from Motive. I. of one wife, the) are made fornicators, adulterers , and workers of other mo ft filthy abominations ', and that which with te-ares we be- hold, all of them rage in ftich wicfydnejfe. Hence it is that the Church of God is Jo fcandali^ed , and the Clergy fo dejpifed. Who ieeth not by this tefHmony of this great learned man in the very heate andmiddeftof Popery, whacfruitcs this do- ctrine then brought forth? 3.3. After, in the yeare one thoufand and eightie, when that brand of hell Hidlebrand, otherwife called Gregory the feuenth, fate in the Romane feate, who laboured earnestly to bring in ;hac tyrannicail decree vponthe Clcrgiein Cjerma- A*mmus* *** : Auentmus thuswriteth, Cjratum hoc fmt fcortatonbrn, qttibm, ejrc* This was acceptable to whoremongers Jo whom now it was law full, in ftead of one wife , to hatte the felkwfhip of fixe hundred harlots. Hence many falfe Prophets tooke occafion by fables and miracles to caft mtfts ouer the truth, and by drawing places of Scripture to their pwpofe, to deceyue the people. In a wordy when as very few did truely make warre with lufl^andjome did fainecontinency for gaine fake, the greatefi fart , vnder the hone ft name ofchafiitie, did commit whoredomes, incefts, adul- teries entry where without pumfhmentrihus Yittietht^uentine touching thofe times, 34. After this, in the yeare 1102. in a Synode at Zo»^«, where Anfelme the Archbifhopof£W^/w7 laboured with tooth and naile to interdict Priefts of the vfe of lawfull mar- riage, allowed before vnto them by King Wuuani; many op- posed themfelues againft him, faying, it would be very dan- gerous , Ne dam mundicias viribus maiores appeterent ^&c . L'ft, while they de fired greater purity then their ftrengthwat a- ble to be are, thty [hould fall into horrible vncleannes, to the great ignominy ofChrifiian Religion, And when as notwithstanding Anfelme had effected this prohibition, the next yeare after complaint was made vnto him, that in {lead of marriage for- bidde, the horrible fin of Sodomie raigned ouer all England, and from the Clergie crept alfo into the Laity; which he en- ejr that many of the very mintfiers therofi And in the end he thus concludes ; UW 'any (Ifay ', not aS) yet many (they can neither be hidden for multitude, neither do theyfeeke to be hidden for im- pudency) I fay, manyfeeme to haue giueniibertie to the occafion ofthefiefh, Zbfiainingfrom the r erne die of marriage, and burfiing forth into alt manner of wicks dneffe . Againe,thc fame Bernard in another place thus comphincth,TolledeEccleJidy&c. Take Ber. fup, cant, from the Church honourable marriage, and the bed vndefiled,and fir. (6. thou /halt fill ttfuUof whoremongers, inceflH9ns per fons, bugger ers, and all kind ofvncleane ones. And a little before in the fame Sermon he giueth the reafon hereof, Omniimmundttialaxat habenas qui nuptial damnat : Me that condemnes marriage, lets l&ofe the reynes to all vncleannejfe. 3 6, Robert Holket an Englifli man,and a Dominican Frier, Ueltyfu^ fa, thatliued intheyearc ©four Lord one thoufand three hun- ^#.173* drcd and fortic, thus complaineth of the corruption in the Gergie of his time, Stdproh dolor, &c. But alas, in thefe dates the faying of lob is verified^ ehold, they that ferae the Lord^are notftable andconfiant, &c. For of the Prieftsfome be Angels of Sathan by difcord and contention, fome Apofiatious by pride, feme bee filthy spirits by rioatoufneffe and vncleannejfe, and fome Angels of the bottomles pit, by couetoxfnes;at)d a little after,i\fa# a few of our moderne Priefisdoeferue themofivild and filthy Cod Priapus. Parrormitane,* man of great fame in the Coimcell of Bafill, 3o ^A KctYAci'me from Moti v je, I. Toner, par. ^.de Bafi/l^derhc had (he wen the vowc of continencie not to be cler.sonmg.cap, of theeffence of Prieft-hoed, nor by thelaweofGod, but a cumol'm. confticution of the Church, addeth thefe words:/ beleene that it were a whclefome ordnance for the good & faltiation of fettles % to Untie it to msnsowne wils to marrte, or not, becaufe experience doth [hew, that now a daies they doe not liuefpiritually and,vnde- filedly% but that they are depled by vnlawftill copulation, whereas they might line chaftly with iheirowne wines. 37 » I could adue vnto thefe te trimonies the report of Iohn ~ r j.i rat>&ft*t.pec- ftich 4U haue for their obiett an emll And inordinate matter, but Ca l '" ,I,W'^ •which is not repugnant to the Uw of Gad, and of our neighbour : others are zK: vif. II by t he imperfection of the worke , which imper- feftiov arifitb partly > ex furreptione,fWfcf, by vnadmfed fal- ling 'wto them^ without full conftnt of will ; and partly j&l parui- tate materia, by the fmalneffeofthe matter which is committed^ as if a man fhouldfteale abalfe-pcny,br feme fuch trifle. This is the Cardinals doctrine, which (as neere as I could) I haua word for word fet downe. And that wee may more fully vn- dcrftand their meaning, theyaffirme invery d-:edethat they arc no hnne$,but aejumoce^bat is fo called,but not fo in truth; for the word feccatum, finne^othnot vnmoce^ agree to veni- Bellur. dt amiff. all finnes,as it doth to mortall ; and therefore it is their gene- grat.&fiat.pec- rail opinion, that they are not againft, but befide the I 'awe ,that f?*-fi*-*-*^ia. is in plaine words, not finne:for euery finne is a tranfgreflion u oh* *' of the law. Now, let the Reader iudge whether curc!o6trine, that all finnes of their owne nature are mortall, and deferue condemnation, except they be repeced of,or iheirsjthat fome arevenia!l,andbi:idenot thcoffendertocondemnation.doe more tend to liberty: whetherwc reftrainemore.the people from finning,that thus fay vntothem3Al)your (innes(though neuer fo fmall) are oftheir owe nature damnable,, except by faithiathebloudof Chriit ! hey be purged away, and by re- pentance, which is a fruite of foifh forrcwed for, and labou* red afgainft : o; they that fay thus to them, A number of your ordinary K^i Retratfiuefrom Motive.!. ordinaric fumes, are not damnable, you neede not faith in Chrifls bloud to purge them ; nor repentance to bewaile them ; nor care andendeuour to preuent them : whofeeth not that our doclrinc pulleth in, and theirs lettcth out the reynes of libcrtie to our corrupt nature? for when a rnanbe- Iccueth that he may do many things, which are in deed tranC greflions of Gods lawe, without offence to God, or hurt to his neighbour, or wounding of his owneconfeience; and, that after he hath committed them, he needeth not greatly to repent of them, or to be fony for them ; but that they are done away by faying a Lords prayer, or hearing a MaiTc, or creeping to a Crcffe, or receiuing a little Holy water ; what ncede he make any confeience of thefc fo fleight trifles ; nay, how canheechoofebut neglect and make light account of them? This is one of the deuils fubtile deuices oriuggling trickes which Saint /^/fpeaketh of, wherewith hee Jabou- i.Cor.i.n. reth to feduccfimplcfoules, for either hee will aggrauate our finnes to driue vs to defperation, or extenuate andexcufe them to draw to preemption: therocke and gulfc whereas many thoufand foules fuffer fhipwrackc. And this la ft the cnoft dangerous, wherein the Papifts fliew thcmfelues the deuilsagents and fa6tours, by this their doctrine of veniall finnes : for what is this but to excufe finne, and to extenuate it, and fo to make men prefume to commit thofe things .which they cfteemeofno greater moment? 30. The truth of this will more clearely appeare, if wee sake a fiiruay a little of thofe particular finnes, which they account as veniall. Tofweare by the blond of God, or wounds, or Caietan. infum* .bodie of Chrift, is no blafphemie (faith Cardinall Caietane) if it fag< 4% befpoken in a brawle% or m fome perturbation of mind, neither is it to be counted any more than a veniall finne. Againe, formall Grao. de Vol curfing (faith Gregorie de Valentia) although in it owne kjndeit torn." .va. 1 090. be a mart all finne ; yet it may be onely a veniall, iowit, in refpeU either of the Jmdneffe of the matter, or the want ef deliberation in thefpeakcr: and hereby (faith he) Parents curfing their Ml* Mol-trAft.i-ca $. dren with bitter words3anddeuoting them to the denill,may often sw. 1 • /w»? • be excufedfremmort all finne. An officious lye, And a lye wjport, are Motive. I. the Romifj Religion. - 1 are but veniallfimes (faith Uiiolanus: ) the fame Authcur af- firmed"*, that if any man ft e ale fome little thing , fuppofe an halfe-peny ,(as Bellarmme giuethinftance) whereby nonstable Ecll.deamiT hurt is caujedy this is to bee efteemedno mortallfmne, Againe, grat ,& fiat pec* ' rajh Judgement (though confer* bee added thereto) is regularly Catdib.i.ct.^m but a venmllfinne : fo alfo is the painting cf the face (l ii t h Mo- Holem Ibidem, Unas.) Cardina'1 C^i>M«f reckon eth vp a number fuch like, as for example. a Partiality in in dgi meat r and accept ion of per. zpa*ei% fonfifit benotpernitious, b Flattery \when wepraife one for vc- bpa£e as. niallemlsy and it be without any m.tnifcfl hurt. c Ambition, that c.eu is an inordinate defire of honour, if it be not for cut 11 deeds, cr im * moderate. d Arrogancie , whereby a man attributeth that to ^Pytxy, himfelfe which isfarre aboue him ; if it be without prejudice of his neighbour. c Craft ^tf it bee not ioynednith damage, f C'o. e^rgf 30. uetoufneffe, as it is oppofed to liberality, that is, an inordinate dc- *" Pa&e 3°» fire of money, and greedy keeptngof * it being gotten, becaufe it is notagainft, but be fides charity, g Contempt of our neighbour and gp*- $$.& lor. Super iour in final I trifles* h 7 0 contend in words againft a known ^ p 1QU truth ; if the oppofitefalfijood be notpernitious, i To rajlevpon i page i0j. vur neighbour to his face^if it proceedefi-ompaffion, or bee but a light reproach f k Curiofitie , if 'it bee naked, without fome other k pare nci euillioynedwithit, * To moc^e and fcome our neighbour; if in a 1 ft- rifeth from ignorance of the Scriptures, Ten erres not knowing the Script Hre .and the Reiver of Godfohh ourSauiour : and er- ring in manners, procccdeth from the fame fountaine 5 for if :hehyding of Gods word in the hart, is AfrcfcrtutttHe agtinft finn^ M o t i ve. 1 1. the Rornifr Religion. « - fmney as the Prophet ^D^Wauouchcth : then the ignorance Pfal.ny.n, of Gods word mull needs bethecaufeofmany errours and enormities inlife.To this agreeth the opinion cf fhryfijlome; Scrip fur arum ignoratio bar efts peperit : h&c vitam corrupt Am Chryf.de Lg%.&. inuexit^hzefurfumacdeorfum omnia mifcuit . The ignorance Dwu9Hcm,i>. of Scripture hath bred hercfies, brought in corruprion of life, and turned all things vpficledowne. And alfo of Saint Hie. Hicrom. rome> who fayth plaineiy, Ama fcientia ' Script ur arum , & car. nis vitia nonamabi*. Lone the knowledge of the Scriptures \ and thou/halt not lone the vices oftheflefi. Whereby hee giue h vs to vnderftand, that where thereisnojoue of knowledge, there muft needs be the loue of vice : thereafonismanifeft, Jbi£Mm,ifan becaufe the Scripture is a moft exquifite rule and exaclfquire ~Ccr' .* to try all our adtions by,as Chryfoftome calleth ic,and a ftraight delfqmade^' and inflexible rule, as Gregory Ntffen termeth it. Now, if this unt n'uruf, rule, fquireand ballance be hid fromvs, how can we fquare our actions aright? how can wee giue them their iuftpoyfe and weight? As the Carpenter that hath loft his rule and line, cannot but erre grofly in his worke : So the Chriftian that is depriued of this knowledge ofGods word^muft needs runne into infinite foule and grofle enormities, 41* From this fountaine , conioyned with thofc which went before, ipringeth the monftrous corruption of man- ners in all places, where Popery raigneth : cfpeciallyin/if*- lieandT{omey vnder the Popes nofe* Theyobiecl tovs the great and horrible diforder and corruption which is among Protcftants ; but we on the other fide, as we ftand not to iu- flifie our felues in this kind,but rather be waile the prophane- neiTeofall eftates in thefe dayes, euen vnder the Gofpeil ; fo we dare boldly fay,that in the time of Popery hcretofore.and in places where it now fwsyeth, their impieeyand prophane- neffe doth as farre exceed ours, as a great mountaine doth a little molehill. Of all Countries in the world, ltalie is the Popes ownc peculiar : ^nd yet that is the very finckcof the wo rl d for (i n n e ; w i t n efife *JEneai Sriuius , wholiuedalmoft Bjimu S1l.C0m, two hundred yeares fincc, who fayth, that it was the Italian indifto&laCle fafbion to hue by robberie, and to trample vnder focte all equity Ai±>hdn[< D 2 aid 5(5 o^ Re tract me from Motive. I. andreligion. And for the moderne times, witneiTe the com- mon prouerbe. An Engltfhman Jtalionatey a dcuill incarnate „ T\$me is the Popes ownc feate, for it is the fpir it n a 11 Babylon, builtvponfeuenhils, and yet thatisthefinckeof Italy, wit- Mint. Hi'Vxft. neffe their ownc UWantuan. Ipudor in villas <&c. Vrbs eft iam tot a lupanar. Depart honefty into Villages, the Otic is wholly become a Stewcs,and Tranailors repoi t,it was neuer fo euill as it is at this day; witneffe their ownc pafquill. Roma vale, vidijatis eft vidtffejettertar, • Cum lenoy ant mnetrixjeurra, cyn&dus ero. Now farewell Rome, 1 banc thee feene\tt was enough t$ fee: I willreturne when as 1 meane^Bawde^PandtrJ^naue to bee9 As if there were none but fuch zil^me. 42. And this the beft of them (againft their wils)acknow- ledgc/whcn they confefle /taw* to be my (\\cz\l Babylon : for whyi5/ta# it was not onely lawful! for any of her Subietts^ but euen they were bound in confeience, to deyriue her ofanyfirength, which lay in their power to doe, and to deliuer her Armies , Townes , or fortress into her enemies hands t fie no more being the right owner of them. But D 4 all 40 k^A Retraffiue from M o t i v b, 1 1. HcU.de Rom pot. lib^.cjp.f. Slgebert. Cbron. /*,Wi-o88. all this while wc haue not the pillar of Popery, Beliarmine, it may be he is of another mind : heare therefore his refoluti- otu Non licet Chriftianis to lev are , &c. It is not km fall for Chriftians to tolerate a Kin? that is an infideS- or an heretsfy, if he endeuour to draw his Subietls to his herefte or infidelity. This- is braue Bellarmwes refolution of this cafe. Neither cloth he barely fet it downe, but laboureth to proue it by many argu- ments throughout that whole Chapter: indeed he pinnethic- all vpon the Popes fleeue; he muft pronounce the King to be an beretike,and they like fheepe muft auoyde him as a wolfe; he muft foi bid them to obey, and they muft forthwith fall to rebellion : that whole feuer.th Chapter is worth the reading/ if anydedreto know the full and compleat doctrine of the Romifti Church, concerning the poynt of rebellion and trea- fon againft Princes. And that this was the doctrine not of ibmefewamongthemjbutofallingenerall : Let a Fryer of theirowne teftifk about three hundred yearcs (ince ; Sigebert mencioningihe Popes proceeding againft Henry the Empe- ror.thus writcth; Be itfpo^en with the leaue ofaHgoodmen%this noueltyjhat I fay not herefte thad not asyetfprung vp in the world, that Gods P rie ft $ Should teach the people that they owe no fubic- 0wn to emit Princes %and though they haue fworne dlegeance to them jet they owe them no fidelity, neither fhallhee be accounted per i ur d Vfhkh thinketh againft the King^yea, hee that obeyeth him jh all be counted for ex$ommunicate^ and he that dctb againft him [hall be abfoluedf -cm the guilt ofiniufttce andperiuric. Here we may behold the doctrine of that age, and withall, that by this Fryers Judgement concurring with v$, it is not onely no- uehy , but a point of hercfie to diffolue the bondof allegeace, which Subiec^s owe vnto their Princes, vpon any pretence* whatfoeucr. v 3. But all thefeare but the opinions of priuate men % and- not the decrees of the Church : heare therefore what the Church fpeaketh, by the pretended head thereof the Popey who (as they affirrne) cannot erte whileft he fits in the chairs of Peter, to determine matters of faith. Gregory the feuemb . zlm^Htldcbrand^hixs deserminetb>^£; Apoft$lmll authority do$ M o t i v e. 1 1. the Romtjlj Religion* 4 1 doe abfolUe all from their oaths which they haue given to ferfons excommunicate. And another Pope of later tinsc, in his Bull a gainft Quee ne Elixabeth, tbu s ; We abfolue all SnB'iefts from Bulla Pij gyfn. their faith they haue flight vrith Elizabeth their £hteen. A third Pope Partus Tertius did excommunicate Henry the Eight, Pit.Math.&m. King of Englavd, and commanded his nobles tobeareanres w*#/»FyJ£*f&. againftbim : and to make vp the full fquadron of Popes, when as the Vniucrfite of Salamanca determined, that all Catholiques which did not forfake the defence oftheEng- lifh, and follow thetraycor Oneallln Ireland9d\d /inns mor- tally , and could not obtaine cuerlafting life, except they fhould defift : VoytXiftus giueth this cenfure of their deter- Ljb.de Utfo ab- mination, Thofe Diuines (faith he) haue done the farts of good dic.Hen.^, p^„ LawyerstConfejfoursyandDob1ours. Many more teftimonies 5?°* to this effect might be accumulated, but thefe are fufficient (becaufewee {hall haue occalrontofpeake hereof more at large hereafter) to all that are not either bewitched with the enchantmentaof the whore of Babylon, or blinded withpre- iudicc, to (hew how both in their principles and their pra- ctice, they maintainetreafon and rebellion againft Princes, contrary to thejawesofGod, of nature, and of man. 4. AdodrineCouiingermanvntothis, &ofthe fame kind, 2e though not of the fame dcgree,is that their Pofition touching the diflbluing of all bonds ofnaturall and ciuill focie:y:wher- by they r*folue,thatno communion or fellowfibipis to 6ee held with hcretiques, that ist with Protectants, by whatfoe- uer bond of nature or ciuility they be obliged therevnto.-and therefore the Father is bound to dif-inherite and caftorThis Sonne, the Sonne to deny and difobey his Father, the wife is forbidden to render due beneuolence to her husband, the feruant is commanded to difobey his Matter, thedebter to deny payment to his Creditor, the Countriroan to deny his owne Country, the kinfman to difclaime his kindred , if any ofthefe be heretiques,that is,be Proteftants.What a religion is this-, that not only choaketh the breath of humane* fociety, but euen ftifleth the life of nature it felfe? Kee thatdefireth to fgo thefe-things proued , let them reads Dbclor Mdrtoni 42 ^4 Retractiue from M o t i v e. II. fuft Booke of Rornifh portions and practices of rebellion, and alfo his reply vnto the moderate anfwere, where he fhall find them largely and foundly difcouercd and confirmed. 5. AgainCjbytheirdocVme ofequiuocation, they teach and maintaine open and notorious lying and penury, fuch as the very heathen of ftricter life and hmpler iudgementab- •-r n r j*a hor'd : their docVine is this ; A man (fenhTofiet ) is not al- ToU.U^.de Int. . , , - , . t • * / . Sacerd. ca.zi. w*ms bound toanjwere according to the meaning of the askjr, but mayfometimes vfe equ'ntocation, and deceiue the hearer :this is lawfull((i\\\\ he)whethe Judge reqmreth an oth againft tuftice, or when he is not a competent Iudge{z% another fpeaketh:)as for exajmple,if the Iudge demand, Haft thou done this ? he may an- fwere, I haue not (though he haue) with this fecrct meaning, to tell it thee, or at this time, or feme fuch like things. And if an husband aske his wife whet I erfheebe anadulterefle, (he may anfwere no (though fhe be) with this mentall referuati- 011 [to rcueale it to him]and if a man be confl rained to fweare that he will take a woman to his wife, he may doe it (afely al- though he ncucr meant it, with this dole claufe in his mind (if (he fhall after pleafe him.) Thus firre Toilet. 6. Now of hte dayes, one hath di vulg-d a whole Treatife in defence of this monRrous doctrine; to the which Blackwell the Arch- prieft hath giue this folemne approbatio, that it is a very godly Jearned & Cathelique Traflate & worthy to bepubli- Jhed inprintjo the comfort of the afflibled, & inftru$}ioofthegod° ly. The author of this Tractate thus concludeth, If. a Cathohke or any other perfonjhal be demanded vpon his oath before a Ma- gistrate} whether a Prieft be in fuch 4 place, he may (though hee know the contrary) fecurely in confeience anfwere 3Not without periury , with afecret meaning refer ued in his mind, namely, that he is not there , fo as a man is bound to reuealehim. A^aine, if one (hall aske me whether (uch a flranger lyeth in my houfe, I may anfwere, he lyeth not in my houfe (albeit he do) meaning Non mentitur : this laft is verball equiuocation, the former is mentallreferuation, which are the twoapproued kindes of fcheir equiuocatingart. 7. If this filthy ftrumpet be not the mother of two foule daughters^ M o t i ve. 1 1. the Romijh Religion. 42 daughters, Lying, and Periury : Iying,ifby abarearTeuera- tion; periury, if ioyncd with an othe : let all that haue but common fenfeand reafon iudge, and let the Enqueft that (hall enquire into this matter be, firft, heathen Philofophers; fecondly, the Popifh writers themfelues ^thirdly, the Fathers and Dolours of the Church ; and fourthly, which is of grea- ter moment then all the reft, the holy Scripture of God di- uinely infpired, and cannot decciue, nor be deceiued. Let vs hearethe Philofophers verdict; A Lye, faith Tally , is z falfe Tullie, enunciation of words t with an intent to dec eat* e : and againe, he deh*nes dolus mains, that is, deceit to be, when one thing is cic.de offic.3* pret ended, anot her atled ', this is a falfe action. So, in like man- ner a falfe diction, which is, a lye, 111 ufl needs bee when one thing is fpoken by the mouth, another vnderfxood in the heart: therefore the ordinary Grammaticall notation of this word mentiriy to lye, is qua ft contra mentem ire, as it were to goeagaiofttheminde : and Arifiotle fay th, that fpeech is qr~ Ariftje'wttrp darned for this caufe, tofignifieand expreffethe fecret corrupti- ons of the mind : therfore when the mouth and the mind are at variance, then the law ofnature is peruerted, and in Mead of a naturall and true-borne childe Truth, a baftard, to wit,a lye is produced: But they which cquiuocatc, pretend one thing, and intend another; they fpeake one thing,& meanc another; their heart and their tongue, like vntuned firings, are at iarrc with themfelues,and therefore by nonieanes can they beex- cufed from open and notorious lying* 8. Now, if an oath bee mixed, then a fouler monfter is brought forth, euen Periury ; for what is periurie, butaccer- Tott- ^ SeP^ ding to their own diuinity, a lye made in an oath f and is not PeccaUcaP'U- equiuocating, when the equiuocatoris fworne to fpeake the truth, periury? Let Tally determine this doubt, if it bee a doubt, Wot tofweare a falfhood, is to bee forfworne, but not to . perform? or make good that which thou haft fworne according to u* e °flc'3 ' thme owne meaning, as cufiomably it is concerned by thy words, is penury : alhhc world cannot more direcTy cut the throat of all equiuocation then this doth. o. But I lcaue the Philofophers, and come to their owne Schoolemcn; 44 ^ Retratfiue from M o t i v e. I f LHm.l.$.difl.$$ Schookmen. T> /ypeale% or fome other meanes, may deliuer himfelfe 5 but in no cafe may he tell A lye, or vfefalfhood, or any kind of craft or de- ceit. This was then good diuinity: butnowthcIefuitcs,our pretended refiners ot Popery, haue coyned a new kind of di- uinity; butlike counterfet (lips, itwilinot abide the tryall. wft*?*'* ^earC " Sc°tH* *ai th* anothcr Sthooleman/Di^n? nonfe- tj .q. .ar . ., c^£.Cm To fay I did not that.yehtch I know! haue done ^although fjpeakjitwith this refer nation (that 1 may Jignifie it to you) is MiidXom. in not cquiuocation, but a plaine lye. To con elude wi t h cMaldo- Lnc.vli.v.iZ. nais% S^tfquisfingendOi&c. Whofoeuer (faith he) by faining dothgoe about to deceiue another, although he intend fome othtr thing in his mind, without doubt, lyethyfor otherwife there would be no lye, which might not by this meanes be defended. 10. Thus we haue the verdi.fi of diucrs of their own Wri- ters, touching this monftrous doclrine. Let vs hearenow whattheFathcrsthinke of it, and Jet Saint Hierome fpeake Rkron Mi, ad fi r ft : None, is a ly e r (fai t h h e) but he that thinks otherwife then Corinth. a 4, hej'peakfth.Thcrforc theequiuocator is a Iyar,forhethinketh otherwife then he fpeaketh : as when heaffirmeth (Inmm Prieft) when he is one, he thinkethhee is that which he faith heisnot. Is Smnt^ugufline of a contrary minde? no, bee agrccth W\t\\ Hierome \n this, though they iarred in fome o~ 4¥gA contra t her t h i ngs. He that fpeaketh ( faith he) faljly agawfthis ccn- mend,cap-<). fcience,Aoth properly lye, but fo doth our equiuocator. And idemScrm.zS. for Penury, 7/:?^ (faith ^Augufline) is the very forme of Per iu- ds verbis jpeft. rie, to thinks that fo be fa/fe which thou doft fweare. Thus doth the Mo t i ve. II. the Romijh Religion. 4 j the equiuocatour, for when hec fvvearcth hee knoweth not a man, and yet knoweth him, doth hee not manifeftly thinke thattobefalfc which he fweareth? his mcntall referuation cannot iaue him from thepillory ; feeing, as ljidoretoihfiod ifrforJefumm doth vaUw an oath not (y the fenfe ofthejpeakjr, but according btwoJi.i.ca.i}. tothe fenfe of him to whom the oath was made. Thus by the ver- dict ofthefe three Fathers, their doctrine of cquiuocation is guilty both of lying,, andperiury. ' j 1 . And that I may leaue thern without a ftarting- hole, let them heare what the Iury of Life and Death faith, I meane theholy Prophets and Apoftles, yea, what God theludgc himfelfe faith. Thou {halt not (faith he) be are falfe mtnejfe a* gainj! thy Neighbour : No}nor efthy neighbour : therfore much JefTe againft: thy felfe, or of thy felfe: but the equiuocatour doth both : firft, againft his Neighbonr, when by a falfe fug* geftibn he perfwadeth him to beleeue an vntruth ; and of his neighbour, when hee reporteth that of him which is vntrue: and fecondly, of, and againft himfelfe, by confefling him- felfe to be that which he is not,or denying himfelfe to be that whichheeis. Equiuocation then is a plaine breach ofthis Commandement, and therefore a lye at thelearVThe Pro- phet /^reinterpreting this precept, as the manner of the Prophets was,giuesk affirmatiuely thus, Thou fbalt fweare in jcrc truth ^c And theProphetD4^faith,that^r/^f^^«;^« PfaUiy." fbeakesin truth. Now, what is it tofweareorfpeakein truth, A^orim the Iefuitc will tell vs, that It is either for the eon fir- A^rM.ii.mor* mation of a truth , or in a probable opinion of that to be true which cap. 2 . wsfyveareorjpeake. But theequiuocatours fpeachoroath is neither for the truih,nor from the truth,and therefore a lye, if notgrofteperiury. Againc, the Prophet D<*#/*/ fets downe this a* one note of a righteous ma»3 that he fpeakes the truth Ffahij, *. from his heart : but the Equiuocatour either fpeaketh not the truth at all, or at leaftfpeaketh not from the heart, whereby, heis euidently conuinced to be noneof thofe that fliall dwell in Gods Tabernacle, or afcend into his holy Mountains Laftly, when as Saint Paul was taxed by fome falfe brethren to be carnally minded, becaufcpromifingtocometo Coring thus; 46 v^/ Retraciiue from M o t i v e. 1 1. thus> he came not, doth he excufc himfelfe by equiuocation, faying, that he promifed one thing and minded another ? no, *.Coi:.i.i3« butbeprotefteth that he was minded as he efpake, and that his word was notjea^ andnay> but [imply yea : which proueth,firft, that all our fpeach muft be fimple and plaine, without equi- uocation : and fecondly, that fuch as 2 bufe their fpeach in fuchfort,areflefiily minded men, full of lighmefle and vani- ty. And thus we haue a full verdict of Philosophers, Popifli diuines, Fathers, and Scriptures: and therefore v\hy may not fentence bee pronounced, and the cquiuocator adiudged guilty both of lying andperiury, two finncs which the law ofGod,of Mature, and Men, haue slvvsy condemned? &, 12. Ag^ine, what more contrary to the lawe of God and man, then adultery and fcmicationPBut the religion of the Church of Rome doth directly maintaine and allow both thefe, by tolerating Stewes, places: of common whoredome, & open and knowne Strumpets proftituted to filthinefle, and that not onely in all other places of the Popes Dominion, but euen in Rowe,\nder his Holineffes owne nofe,and by his au- chcntical approbation;neithcr can this be imputed vnto them as a corruption in manners onely, and not as an errour in do- ctrine : for they not onely uphold thefe places and perfons of infamy by their practice, and winke at them by neglect of due execution of iuflice, but they arc growne to that impu- dency. that they allow,maintaine,and approue them by their docVine,as things neceffary and commodious in a Common wca'th : and albeit they condemnc them generally as finnes, yet they approue them againe as neceflary arid profitable : as if there were any neceffary profit, or proficable neccfiity of n finnes,which Saint Pau/csSkth the ivfruitfuhwoykes ofdarkr neffe, Efbef. ^ n. And thus with their ownemouthes they condemnethemjeluestn that which they allow , being lodges of themfclues, and prcclaimcrs of their owne fhame. 13. Their docltine is this, that a letter euill is to bee per- mitted, to the end that n greater may be auoyded. and there- forcbrotbel houfes to be fuffered, left all places fhculd bee filled with filthy luRs : and this their pofition they defend^ firft, Rom 1 a,?, 1 M o t i ve. 1 1. the RomiJJj Religion. 47 firft,by the teftimonic of Saint Aaguftine in hisBooke Be Ordme ; fecondly, by deprauing and corrupting that place of Scripture, where it is forbidden that there fhould bee any Dcut.23.17. harlot in Ifrael ; thirdly, by diuersreaions, to wit, if harlots were fufrered to be free and at liberty, without theie Sccwes, they wouU finne more Jicencioufly, and that by their firftre- rtraint to that one place ihey may bemadea{hamed,and fo'ii length convened, and that knowne harlots are to be tolera- tedjeft violence fhould be offered vnto honeft Matrons; and Jaflly, they are net aftumedto reckon whowdome and for- nication amongft the fe things which of their owne nature are not cuill, becaufe the ApcMIes place it among things of that A&sijMo, nature, to wit, b!oud,things ftranglcd,and things dedicated vnto Idols. Thele bee their goodly reafons whereby they maintaineStewcs ; butnomaruaileifthey maintainethem, feeing their holvFathcrthe Pope is in fome fort maintained by the m. The Rcmfh harlots pay (faith Agrippa) vnto the Pope Agrippa dt v&- encry weeks a luly (which is a certaine kind oi Coyne) for their mUcaP^A* I liberty , theyprophane Gods word by a filthy Comment : for take away(fty they)harlots out of the Commonwealth sand all places willabcundwithwhoredomes : whereas %neuerthele\fe the Com- mon-wealth sof\[itt\ endure dlong without that flam ^where not- w it hflanding an harlot was not permitted. It is recorded alfo, that the harlots in Romepzy vnto the Pope a yearely penfion, which amountcthfomeiimes to thirtie thoufand, fometimes tofortie thoufand Ducats, VcpcPaulus the third isfaid to hauehad in his Tables the names of^ooo.Curtcxans, which payd a monethly tribute vnto him. And therefore not with- 1 out great caufe (if^ainemaybeaiufficientcaufe) did Pope I Sixttu build a noble or famous See we s \tRowe9 as Agrippa 4griptfbid.vs< ! witneffcth : for, feeing fuch large reuenewes aiife to the ho- bile (upmr Ri* 1 ly Fathers purfc, by the meancs of trumpets, why fliould m** they not be there maintained ? where, not as Saint Paul faith, godltneffeisgaine, butgaincis godlineffr, and all Religion is turned into lucre, as CManman a Fryer Carmelite of their ownc faiths Veftalia 4g ^i Retracliue from Mp t r v e. 1 1. ManuM* Ven alia nobis Temf la, facer dotes, alt tria ,facrat corona. Ignis, thura>preces, caelum esl venalia, Deufque. With vs are all things te be bought and fold \ Priefis, Altars t Temples, Sacraments zerv and old, Crowncs, lncenfe%Prajers,jea3Beauen and God for geld* ^AddetothefeWhoredome, Sodomitry, and Tnccfl, and all manner of tinne, and chen there is a full fquare number* But I would faine know how thefe holy Fathers can free themfelues from the name and imputation of notorious "v- bawxles ; feeing he is by all law efleemed a bawde,that main- tained harlots^pofing them to the luft of others forgaine, then which, what can bemore vilde and bafe? 14. As touching the tcftimony of Saint Augufiine , and their other reafons, I anfwere in a word;fir{t,that v\ hen Saint Augufiine wrote thatBooke,he was but Cdtecheumemu^zuQ- uicc in Religion, not well inftrucled in Chrifts Schoole : and befidesthat, it doth creffe the docVine both of himfelfc in other Books ofrnore mature iudgement,and alfo of the holy Scripture ; for hchimfclfe afrlrmeth clfewhere, that the good which commeth ofeuil as a rccompencejnufi not be admit ted^nd the Scripture condemnethtohell allthofe (marke,you Ro- Rom<>?*8; manifls) that fay, Let vs doe ettill, that good may come thereof \ •mhofc damnation is iuft> 1 5. Their other reafons are vaine and idle: for what grea- ter liberty can they defire, then to be authorized by ihe head of the Church, who cannot errcas they teach, and to follow their filthy lufls by letters Patents fr6 his vnholyneffe? (for Co bereitiuftlydefeructbtobe tituled.) And is this the way to reclaimed conuert them fro their filthines, to dwell in gor- gious houfes,to ride opely in goodly chariots,to be apparel- led like Princcs,to haue atteding on them men clad in braue attire, with chaines of gold and coftly ornaments, yea, to be ijaaintaincdby the Pope, and ofcenvifitedbyhis Holyneffe and his great Cardinals? ifthis be the y ay to rcclajrne them, lee M o t i v e. 1 1. the Romifh Religion. *0 *- ■ ■ ■ ...... , r . Ice all men of found fenfe and rcafon iudgc indifferently. io\ Laftly, whether it bca meancsto ftoppe the courfc ofluft, and to refraine whoredomes from fpreading farre and wide : let vs againft j4ugujlme, oppofe Saint Bafill, BaftUommenJi who expounding thefe wrftds of the Pfa'me : And hath Tfalm. Mot (i: in the chaire ofpeftilence, faith-, That whoredoms flayeth net it fe/fi in one many butinuadethawhole Citie: for fome one camming to an harlot , taketh to himfclfe a fellow, and the fame alfofeekth another fellow : andfot a6 a fire b eingkmd. led in a Citie y flayeth net in the burning one houfe or two, but fpreadeth farre and wide , and draweth a great deftruBion with it % fa this.trjfchiefe beingoncekjndledyrangethouer all the Citie. Oppoie aifo to him Saint tAmbrofe, who wri- Ambrsomment ting vpon the up* Pfalme, thus faytb 5. JV100 can nourifb itP/al.zi?. burning codes in his bo fame , and not bee burnt with them} So how can harlots be nourtftedina Citie t andy oungmen not bee corrupt d with whore dome! Yea^oppofc Tertuliianti[{ot who *I wtui.de amm& affirmcth plainely , .that all Brothel houfe s aredeteflable be- fore God. Andhftiy, luftwianthz Emperour, who in his Juflin.Aiubcnt. Authentikes , inthe Title T>$Lenombtt£% willeth that har- tit.de Lenonih. lots (houldbee vtterlybaniftedout of the Citie : and fbrrow- eth, bcc&ufe hee faw BrotheUhoufes fo nigh vnto the Churches of God. And indeed, if it were true, that it is a meane tore- tfraine whoredome,why is k not then reflrained at Ro?ne,by tharmeanes? I am fure they haue their Stcwes : And yet Mantuan doubtethnot toaffirme, that for all their Stcwes confined into one place , Vrbs eftiamtotalupanar : The whole Citie was become a-Stewes, To conclude all in one briefe Sylogifme , That Religion which is contrary to the Religi- on of God, cannot bee of God, butoftbeDeuill ; but the Romifh Religion in this one poynt is contrary to the Religi- on of God ; for the Scripture faith , There fhall be no whore DeaE.2^.17 in Ifrael; the Romanics fay, There muft be whores in Ifrael, that is, in the Church, for the auoyding of a further mifchiefe (then which what can be more contradiclorie?)therefore the Romifh religion cannot be ofGod^but of the diuellj meancj in thofe poynts wherein it thus croffcth the truth ofGod. <• E 17-Buc 5© u// Retractiue from Motive. II, c 1 7. But doc they ftay at adultery and fimple fornication? No", their religion roainaincth open and notorious inccrT, and fuch as the better fo. tot the heathen abominarcd ; and this they doc by three doctrines : flirt, by that which giueth allowance, at lcatt wife toleration to common Stewes and brothel houfes, for the auoydng of a further mifchiefe, as I haue declared in the former Section : for Stewes cannot be t3lerated,but inccti alfo needs muH not onely be occafioncd, but eucn after a fort approued ; the reafon is, becaufe often it commeth to pa fit-, that the Father and the Sonne, ortwo brethren and neere kindred are defiled with one and the fame woman, and fo vnnaturall and horrible inceft.piohibited by the lavves of God and man is commitcd. And albeit, often- times this is a thing fecret and vnVncwne vnro them ; jet it doth not wafh their confeiences from the guilt of this foule crime, becaufe they arc bound to know in what degree (he is vntothem, of whemethey dare pu fume to hsue carnall knowledge. Andbcfidcs, the act it iVlfc be ins mcetely vn- lawfull,dcth take away ail excuie;tigethfr,with a fecret fufl pition they fhould haue, if rhcy be not wilfully ignorant,that Jiipiftje ciuit. fuch a thing might be. For if that rule if Saint Avguftwe bee W'iU ■ good, V it andum eft licit urn propter vie wtt at em ilhciti : chat which is lawfull is often to be auoyded/or the contiguity and neerenefTe it hath with that which is vnlawfull ; how much more is this true, that a thing vnlawful) in it owne nature is to be prohibited 2nd auoyded,not onely becaufe it is vnlaw- full ;but much more if it bring withitapparatfearcofa grea- ter mifchiefe?Now that effinitic is contracted, and therefore inceft committed, not onely by lawful] marriage, but alio by vnlawfull copu'ation ; I thinkc no man doubteth, feeing that r. Cor. 6>\6. Saint Paul plainely affirmeth , That hee which cleaueth to an harlot yu made one fiefb with her. And their o-vne law fayrb, Vtgeft&t.deritm that it sktls not whether thekjndred dcfccrtdcth from the lawfull tvipt.lcg.14. marriaand the prohibi- cap.io. tion of marriage retrained to the fourth degree incluflue- ly : fo, that beyond the fourth degree it might be lawful! for any to marry without exception. Which constitution is at this day held for Auihenticalj, and is of force in the Ro- manc Church : now this doth giue manifeft allowance vn- to Inceft; for whether the fupputation be made after the rule ofthe Citiill law by gencratu>ns,or ofthe Canon law by per- sons : yet fowe cafes cannot be cleared from Inceft ; for this is the rule of fupputation by the Canon lav/, whichjsmoft fauourable to them ; £#o gradu remotior diHat a commtim fttpite % eodem etiam interne Mjtant. In what degree the perfon fartheftremouedis dtftantfrcm thefiscks^ ** the fame degree they trediftant from one another \ Now put the cafe after this man- neTo ■ :l:2 Abraham —*• 5 2 \^d Retratfiue from M o t i v e. J J. Abraham. r_ /v j Isaac. Ismael, Jacob, I vd a. P H A RE S. ISCAH. Here in this Scheme or bgincjfcah is by their own tule in the-firft degree from Ismah : and therefore by their do&rine , Ismael may marry Iscah, which is mod notable and apparent Ir.cert \ for brethren and fitters arc but oneflefh; and (oJfaac and Ifmacl are both cne flefli 5 as Ittdah faid of Iofeph, F rater ntfter tfi, caro no fly a eft: he is our brother an dour fie Jh, And therefore Ifmael is vnto all lfaacs poftcrity as it were their Father 5 and they vnto him' in flead of Children : and fo by confequent cannot marrie,nr>x i-ne- ]y within the fourth degree, but euen vnto the thoufand de- gree, if it were poiTiblc. For *Adam^ if'hee were now aliue, could not find a woman in the whole world to marry lawful- ly withall, without committing Inceft : neither is this a con- ceit of our own deuiilng. but the exprelTc rule of the word of God : for Lettit. 18.12.13. wee are forbidden to vncouer the fhame of our-Fathers fifter, or of cur Mothers fifter : but all ourpredeceiTotirs in the right line are our fathers and mo- thers, thruglvthey be ncuerfofarrc rcmcoued ; and therc- !n(fai Jib 1 ^orc w marry w*tn their. brothers or fitters, Hands guilty of hi flit, tit fo. Incett by this law. For which caufe tftofvftinian decreeth, that Am'it am licet adopt imm9&c* his not lawfaFi torn arrie our . - , . Father J adopted pftcr, nor our kJAl 'others adopt sdfifter, becaufc nmfuLvf* ^*y are ?**& in place of Parents \ and the law in the Digefts is piaine and pertinent. ^Amitam qaoque & mat ert eram.it em maonam amitam, & materterammagnam^prohibemurvxorem dficere, qaamzis amta magna, & matertcra magna quart ogra\ dt* fmt. We are fr bidden to marry our Aunt either by Father or Mothers fide : yca^ourgreat ^/iunt ^though jhe be in the fourth degree. Thus by all lawes the Popifli doclrine, that it is law- full for any to marry beyond the fourth degree, is a. plame maintenance and allowance of Inceft. io# 'Again©., — , HI I i —JH I MHI M o t i v e. 1 1. the Romijh Religion. * >> 20. Againe, who knoweth not but that theft is condemned by all lawes, except it be by the lawes of Platoes imaginaries C6mon-wealth,or the Anabaptifticalpofitions of fome later heretikes, who would haue propriety of goods taken away, and a communitie of all things brought vp ? butthePapifts by their doctrine not onely tolerate ibmckind of theft, but cuen maintaineandal'owe it as lawfull : For, thus wrueth Maldonate a learned Ieliiitc, and of great authoiirie ; Poore MMi* Sm. men (faith he) doe not commtt theft >when being pre jfed with ex- fl-^^.j. trcamenecejftty, they take that which is another mans ; becaufe (marke his Anabapttfticall reafon) the thing atfuch a time is not property another mans , but common to the Ufeofman be in* in danger ,&c. And to proouethis, heeabufeth an excellent fentence of Saint Ambrofe, whofpcakingofthc communitie Amirsfe. ofcharitie, and not cf propriety, laith, Efurientis panis efit quern tu retines\ nudorumvefttmeniHeftflUodiurecltidisynifero- mm pacunia eft^quamJu inter ram defodts. It is the poor es bread which thou retaineft^ his garment which thou lockefl vp tand his money which thou hy deft inthe ground. But he fyeaketh,as any man may fee, not to. encourage the poore to lay hands vpon rich mensfubfunce,but to fiirrc vp the rich to the workes cf charitie : neither to excufe a poore man from thefr,ifhe fteale -from the rich, but toaccufe the rich of theft, if out of his wealth he do not powre forth to the neccfiuie of the poore. -Neither is this the opinion of one Iefuite onely^but it is back- ed and barred by the approbation of another of no meane credite : For thus writeth Emanuel S a: in his Aphorifmes. EmaH,,Sa.aph. Ego^ inquit% &c. I (faith he) am of the fame mind with them, pags..i€6. which thm\e that it is lawfull for a poore man friuily to purlome from anchmanywhicb is bound tohelpe him and doth not # Here be two brethren in euill, concurring in the defence of one and the fame (inne; for if to tfeale, be not an offence for a poore ,man, why doth the law fay in generall, Thou/halt net fteale f Lee them mew the exception and exemption of the poore from the law ; or let them confeffe to their cternall (hame, > shit they are maintainers of thofc that breake Gods law. Be- ,fidc5,if(as Saint Auguftine^nd all other learned Diuines con- E 3 .ftffe) 54 ^ RetYAciiue from Motive. 1 1^ Augtfl.de men- fcfle) it bee not lawful! to lye, though it bee tothefaumg of our dac.ca. 13. ifHSS . tncn ic muft needs follow, thac it is not lawfull for a poore man to fTeale, though it be for the fauing of his life:for theft is a finne that bringeth more damage with it,then an of- ficious lye can doe, which is vttered not for hurt of another, but for the prefcruation of our felues. 21. Behdes thefe, Cardinall7^/ another Iefuite, a man of high dignity and authority in the Romane Church,appro- ueth by his vcrdiit another kind of theft, worfe then chofc before fpecified ; for he alloweth in fome cafes the vie otfalfe Toll, defejtt.pec. ballances, and faififcat ion of wares, his words arc thefe. There 4.49.;^ 744. i$ ^faith he) a man that either by reafon ofvniufl dealing of the Afugiftrate, cr the malice of the briers conjpiring together to pull doixne ike price, or fome other reafonable caufe, cannot feU his wine at aiufl price : r* hen the cafe thus falleth out \then may this man either leffen his meafure, or mingle water with his wines , and fo fell it for pure wine, and require the full 'price, as if the meafure wrrecompleate : prouided that he doe not lye, which neuertheles if he doe, it is nopernitious lye, nor mortall, nor binding to refiU tution. In like manner, it is lawfull to fell other Jilke inftead of Granadlofilke,andIz&\\an inftead of Gteekc : and fo after the fame proportion all other wares* Thefe bee the brauepofitions of that renowned Cardinall : wherein how apparently hee doth contradict the written word of God, let any indifferent vmpier iudge, by comparing this his do&rinc with thefe fcn- r'rou.20.23. tencesof the Scipturehcreenfuing. 'Diners weights are an abom nation to the Lord, and deceit full ballances are not good. A Proa . ; 1 6 .: 1 . true weight and a ballance are of the Lord, and all the weights of Proa.2c.10s *h '■' &*££* *.» hft w.-rke. Differs weights and diuers meafures>both Leu. \ 9.$ 53 6; thefe are eucn abomination to the Lord \yeefhall not doe vniuftlj in iudgement jn line, in weight, 0T in meafure ;yeejhallhaueiuft ballances, true weights, a true Sphah, anda true Hin. I am the Dtfut-2f.13.-14 Lord jour God, &c. Thou (halt not haue in thy bagge two man- 1 *• ntr of 'weights, a treat, s.nd a fmall ; neither fh alt thou haue m thy hufe diners mcafures, a great, and a fmc.il ; but thoufhalt haue a right and a if/ft weight %aperfe& ar.d a iujt meafure. Let i.Thlf. 4.$. ■ n-j man vpprejft or dfraude his brother in any matter. How contradi&ory M o t i v e. 1 1. the Romiflo Religion, 5 j contradictory thefe plainc precepts and enunciaciuc propofi- tions of Gods word, are vnto thepofitions of the Cardinal!, no man can butdifcerncthatisnot bewitched with the for- ctt\coilez,abel: cither therefore let him fhew out of holy writ fome exception from thefe generall rules, or let him ac- knowledge his Doctrine and Religion, to be the vpholdcr of moft groflc and palpable thefr. 22. If any man fay that thefe be the opinions of priuatc men, and not the doctrine of the Church : Ianfwere, that this is amoftfriuolous conceit, for none of their bookesare admitted to the preflc, before they be examined bycercaine Cenfurcrs deputed to that purpofe by the Church : and if any thingdiflikethemor fecme to fauour of herefie (as they call thetructb) prcfently it is cither gelded out, or corrected ac their pleasures. And that which goeth for currant, hath his allowance fubnexed. That it containeth in it nothing contrary to the Catholike faith of the Church of Rome. The fe po fi tions then of thefe Iefuites landing thus approued by the common confentof their Cenfurers, and priuilcdged to be both prin- ted and read of all men, as containing nothing contrary to wholefomc do&rine, cannot be thought to be the vnaduifed opinions of priuatc men, butcuenthedodrineand religion oftheir Church. 23. Laftlv, that I may conclude this fecond argument, ? they maintaine alfp the prophanation of the Sabboth, which the Lord hath enioyned to be fan&ified with lo great and vr- genta precept: Remember that thoukeepe holy the Sabboth day. Adding a memento before, and fencing it with Co many reafons after, thn it might not fceme a light matter, but a comandement of great confequencejyet thefe impudent pre- uaricators make ic a matter of no moment, yea, giue liberty to the open breach and tranfgrefllon of it* For thus writeth Cardinall7V/tf. Homo tenetur&c. A man(Cz\th he) u bound Toltet.Hb^n- vponpaineofa mortall finne to fanUife the Sabboth , but is not fLwtt.lMWio bound vnder the fame pain \ef fanBtfie it well. As if forfooth it 9'c,z*' could be fanftified at all , if it be not well fanclified : or as if the prophanation of the Sabboth were the fan$ifyingofit : i E ,4 for 5 6 K^i Retractive from Motive. II. for not to fan&ifie it well, is nothing c\{c but to prophanc it : howbeit, if th:s were all the iniurie hce doth tp Gods Sab- both, itmit;htbeborne withall: but the boldCardinallta- kethvpon mmtobrakcin pieces the baires thereof, audio cxpofe it being the Lords day , and therefore fit to bee em- ployed onely in the Louis worke, tomoftvile and bale offr* ces; for thus hcewriccth in the farnebocke. Licet iter fa. cere* &c. It is lawfullto tahj a icurney on the fe aft day : (with this caucat, that diuine feruice befirft heard.) It is lawful! to hunt, and doe fuch lil^e things. It is lawful! for fudges* ejpecialiy rurally ogiue ludgement on the feaft day : it is nofinnefor a Bar- ber to exercife his trade on thefc*ftd#y fir commodity, if he had m leafure to doe it at another time : they are excufed alfo which fellflejh , kill beaftsy and fell necejfary victuals on holy dayes : jindifthe occafion,of a great gayne would cthermfe bee loft, as in fijh'tng for Herring and Tunnes. which come not but vf oncer- tainc dayes, it is lawfulltofijh on the holy day . In publtcjuefolem* nit its it is lawful I to prepare the way es,andio bv ildforfpettacless This is the doctrine of that renowned drdinali, whole wri- tings are io approued of rhe Church of R^mc , that wbatfo- euer bee fpeaketh,ii held for tructh. But here it may be an- swered, that he nzmeth not the Ssbboth , but the feftiuall or holy day : to which I anfwere; Firft, that the title of that Chapter is dc Sabbaihound therefore if he meaneth not that, hee Iwarticth from his purpofe. Secondly, that theexprcflc wore sand drift of the whole Chapter demonftrates, that vn-- der die hanta of rhe ftlliuall or holy day,he includeth alfo the. Sabboth, And thirdly, how could be giue inflations touch- ing the cafes of the Sabboth, if he intended not the Sabboth, feeing all his rules runneviid.r this generallteroje,on the fc« ftiuall or holy day ? This therfore is bi>c a milt to blindc mens eyes, that they mi^ht not fee their impietie. 24. Can this Rchgjon (thinke you) be of God,whichinv fhus many points croiTeth and tramplcth vnder foote the law of God ? Doth not the head of that congregation euidently fhew himfelfetobe oajwfMf, that outlaw, which S.Paul ipeau kcth of, 2.7^^2. that is , lucb an one asoppofeth himieife. to M o t i v e. 1 1 1. the Romijb Religion. 5 7 to the law of God? Doc not the neckcand fhouider which arefupportersof that head, Imeanc,thc Catdinals and Bi- fhops, (hew themfeluei to be of the fame nature and difpofi- tionwirhit? and the whole body, which is quickned by the life of his do&rine^o be mcerely Antichriflian? He that feeth notthisjisblmde, and cannot difcerneafarreorTj hce that feethitandconfefiethit not, is careleffeof his owne faluati- on. Let vs leaue them therefore, either to bee conuerted, which God graunt for Chrift his fake, or to bee confounded, if they continue in their crrours. Motive. III. That Religion which imitateth the hrves tn tbofe things wher- m they are enemies to Chrift t cannot bee the truth : but futh is the Religion of the Church of Rome. Ergo. THe malice of the lewes towards Chrift our Sauiour, and J^j a iqk. his Church,frorn the beginning vnto this day,is Co noto- rious, that the whole world is witneffe thereof. Saint Paul witt f fleth of them, that t h ey kills d t he L or dlefus, and their i.Thcf.i.jj.if owne Prophets yand perfecutedthe Apoftles, and were contrary ta oilmen, and for bud them to preach vnto the Gentiles that they wight be fane d> to fulfill their finnesalwaies% and that the wrath ofGodwas comevpon them to the vttermoft. And as it was at that time, fo euer nnce they haue not any whit remitted, buc increafed in their rancour ; for ftilkhey crucifie vntothem- felues the Lord of Life, thoughnotin his per fon which is ae the right hand of Godjyet in his trebers who they pcrfecutc vnto deathxrinuch as in theoi lyeth.and in hjsGofpcf,which , they flill purfnc with a deadly hatred* Yea, fo great is their malice, that many times they haue taken Chriftian cni dren* vpon their preparation day to the PalToucr, s nd nailed them. yporithcOoff?, loaded them witn reproaches and fcornes? indifgraceotXhrift,andmiferab]y tormented them to death;. as e § ^A Retrattiuc from Motive. Ill, Socrat. Hifl.lib. as was done by the lewss of lnmefter^.z Towne fcituatebc- 7, cap.\6. twixc Chalchis and ts4nt't9ch'tay as witnefTeth Socrates in his Jo.Fnc.li.$. EcclefiafticallHiftory ; and in Germany, ztFretulium ; as F/j/« Hiftor, alio in En^Und, at Lincelne and Norwich, Us our Chronicles teftifie. Yea ic is recorded how the Mp*; of Hungarie tookc a Carpenters Son that was a Cbriftian, in defpight of Chrift, whom they efteemed no better then the Sonne of a Caipen- ter,and cut all rhe vcines of his body, and fuckt out his bloud withqu'ils : and being apprehended,and tortured, they con- feffcd that they could not bee without Chriftian bloud, for therewithal! they anoyntcd their Priefts. Yea, they haue of- ten poyfoned the fprings, and by that rrieanrs brought great plagues vpon Chriftian people ; and feton fire Cities and Townes, to bring them to pouertyand mifcry. On there be greater enemies to Chrift then thefe are .? for the poyfoned sirrowes oftheir malice are (hut vp a gain ft him, who is in hea- ucn beyond their reach, and therefore they fall downevpon his members: but the venome of them lighteth vpon their owne heads, to their eternall confufion* Who would now imitate thefe wretches in any thing, efpecially in that where- in the caufe of their enmity confiltcch ? can they be of God that doe this ? or rather are they not the brood of that Ser- pent, that hath beene euer a profeft enemy to the feed of the woman ? This being fo cleare and manifeft, I leaue the firft proportion without any other guard or defence^nd come to the confirmation of the fecoad, wherein the pith of the argu- ment confifteth. Minor. 2* That the Religion of the Church of Rome is an apiffi imitation of Iudaiftne, and that in thofe things wherein it is moft oppofitc to Chrift, mayappeare, if wee firft confider wherin the oppofition of the Iewifh Religion confifteth, and then fecondly compare the Romifh with the fame. The lewes Religion is oppofitc toChrift in two refpe&s principally: ftcm. ro. 4. firft, in retaining the old Ceremonies of iJMofes law, which Heb. io. i. were (hadowes of things to come, and harf their accomplifti- ment in Chrift : for that which Paul faith concerning Cir- cumcifiou, is to be voderftood of all other Ceremonies:?^ wbkh ■■I ■■■■^ M I II ■ ■ I ^ [ ; M o t i v e. 1 1 1. the Romifio Religion. 50 which em angle themfelues with that joke of bondage , vndtr Gal.4..?,andf thofe impotent and. bcggerlj rudiments \are aboliflpedfrom Cbrtft, 1 *• and Cbift doth profit them nothing ; And fccondly,tn dcuifing a malcit-ude of ftrange and new fuperftitiens, coyncd in the mint of their Rabbinifh conceits, contrary notonely to the GofpeJl of It lus Chrift, but eucn to their ownc law, which Deutorolrgies of theirs our Sauiourcondemnethj^t^.i 5. 3.5. when hee faith, that they tranfgreffed the Commaunde- Macthti$.3.6. merit of God, & made it of no effect by their ownetradition. Boththcfewayes fliew they their enmity toChriftandChri- fiisn Religion, and arc thereby retained and encouraged in their errours. 3 . Now compare the Romiflh Religion with thefe Rabbi. nifticall conceits in both refpe&s,and it will appeare that one egge is not liker to another, nor milke to milkc,then the Ro- mifhand Iewifli fupcrftition arc to each ©then And touch- 1.^ ing the firft, to begin with the multitude of their ceremonies: It is not vnknownc to any that know any thing in the booke of God, that the Church of the Iewes was loaden with a hca- uic Burden of ceremonies. S.P4»/faith,trm ir wzsfo beanie t a&sij.io. that neither they nor their fathers were able to bear e it, and therefore calleth the Ccremoniall law, a yoke of bondage, and Gal.f.i.and 4* thofe that were rndcr that yoke , children of the bovdwoman, $*• and hot of the free. And thercafoni why God did impofe vp- on them fuch a number of Ceremonies,werc iuft and holy, to wit: firft,bccaufethc Church was then in the infancy, and therefore needed to be vt>dei a SchooJemafter toinftrucl, Gal.j^. and as it were catechize it vnto Chrift, and therefore they were to be dealt withall , as children vfe to be with the guil- ded lcaues and faire pictures of cxternall rites, and to be fed with milke, being not able to digeftftrongmeates. Second- ly, becaufe by thtm they were, as it were by vifiblercprefcn- tations informed, both touching fomc great benefit pafr and receiued , and touching the Mcffias to come and his Kingdome, asalfo concerning godly conuerfation required m their ovvne life: forinthebarke ofeuery lecallceremonie, thefe three vitall fbirits were contained. And thirdly (as it is well o5 ^yi Retrafiiue from M o t i v e. Ill *h)yfoft. well obferued by S.Chryfettome) in regard of their infirmity andweakcnefle, who being lately come out of Egjjpt, and there defiled themfclues with idolatrieand fuperftition, ne- ce(T3ri!y required facrifices and ceremonies to be allowed vnto them, left they fhould fall backe againe to their Egyp- tian corruption : wherefore Almighty Godffaith he)fo dealt with them,asa Phy fician dealeth with his ficke patient, who through the burning heat of his difcafe , requircth a cup of cold water, or elfe is ready to hang or kill himfelfe $ there the Phyficias being conftrained by neccfTity, commands a viole of cold water prepared by himfelfe, to be brought vnto him, but withallwarnes him, that he drinke not but out of that Viole. So God granted facrifices and ceremonies to the fick- lylfraclites, but fo, that they fhould not vfe any, butthofe which hee appointed for them, and that after the manner by himprefcribed. And this to be fo, heeproueth, beeaufethe law of ceremonies was notgiuen, vntill the children oflfraci had defiled thenafelues^with the golden Calfe,for the making whereof they were fo rnaddc bent, as that they pulled off -their Iewcls, eare-ring*. and rings from their bodies, and gaue them for the framing of thatldoll: and he£ ijluftrateth the fame in another place by another excellent fimilitude. If a man (faith hec) haue z wife prone to incontioencie, hee fhutteth her vp in ccrtainc places & chambers, fetting about her a guard of feruants and attendants, to keepe her from flraying abroad* and entertaining herlouers. So God dealt -with the Church of the Iewes, wbichhehadoarried to him- felfe in compaffion and loue, feeing it prone to Idolatry and fupetftition, hec feparated it from other Nations, and (hut it 7p within the bounds of the land of Canaan , andfet aboutit a guard of Ceremonies and externall Rites , which fhould be as it were Tutors vnto it , vntill it were fully confirmed in ; faith 3nd obedience. Thus farre ChryfoHome. By all v\ hich wee fee not oncly,th3tthe Churchof the Iewes was loaded with a bundle of ceremonies , which were to endure till the commingofthe Mcffias: but alfothereafonswhy the Lord ■ knpofed that burden vpon them* 4. Now M o t r v e. 1 1 L the Romifo Religion. befides their Lent faft continued whole fixe wcekes without jntermifflon^ if eoabflaine from fleflv, and glut themfelues wiih other viands, as nutritiue to the body,be to be termed a 1 faft. The Iewes Prieft- hood wa* diftinguifliedbut mtocwo maine orders, Priefts and Leuitcs, and thefe later affigoed to fbme few di flinch offices about the Temple r burthc Romifh Prieft-hood is peftered with a fwarrneof the feuerall orders ot Friars, Monkes, Anchorites, fecularand regular Priefts, (that almoft ferue for nothing but to confume the fruits of the earth; The holy garments for the Leuiticall Pncft-hood3i were but few in number in comparifon of the Romifh veft- inents : for the high Prieft of the Iewes had but fixe garments appointed to him3 the Ephod^ the breftoplate, the Robe, the linnen 6i ^A Retractitic from Motive. III. iinncn coace,the girdle, and the crowne^and for the inferiour PrieliSjbut fo are, Iinncn coars,bonnets,Iinnen breeches, and girdles : but the Romifh haue hxe garments in token of per- BaiMu.ntio.Di' fevfrion ; and the Bifhops nine.becaufe there are (as cbey fay) tti.offcJi.yc.i. nine ordersof Angels ; in all fifteene,anfwerabletothe fif- tcenc degrees of vermes. What fhould I reckon vp their ma- nifold erodings, kilfings, kneelings,whifpeiings, wafhings, anoyntings , fpittings , breathings, faltings, with an infinite number befides of vaine andftrangeobferuations which are vftd in their Churchy which the IewifTi Synagogue may not compare withall, cither for multitude or ftrangenefle? And thus they are not onely equall to them, but farre exceed them in the number of their Ceremonies. And this is euen Agfip. ievmit. confefled by many of their fauourites : (or Corne^M Agrippa ca?' °* faich p chat £hriftians are now more oppreffed with ceremonies 9 Tolyd. Virgil de then the I ewes were in former times,. And Polydore Vtrgilljthzz muentM.q.m a vtTy W00(l of Iewijh and heathemfi* ceremonies pcftered the fncemte. Lords fi,- Li Yea, Saint Auguftinc cornplaincth of the fame fuperftuion in his time, when Annchnftianifme was but in dug*Epifi,nf. breeding, when he faith, that the Church wo* pre jfed contrary ttp.iy. i0 chrifts mercifull inflitutioHt withfuch a fsrmle burden of Ce- remonies, that the ft ate of the Iewes vnder the law was more to- lerable then the condition of Chnftians , feeing they wcrefub- ieU onely to Gods ordinances ; andnot to humane preemptions 0£ Chriftians are. But if he had liued at this time, and feene the fruitfull multiplication of them, inrefpe£t of his age, how would hee haue complained > And thus inrefpecStof mul- titude of Ceremonies, the Romifh Church is by many de- grees before the Church of the Iewes. 5. Todeicend to particulars. The Iewes had their facriru cing Priefts, whereof one was their chiefe Prieft, and the o- ther of an inferiour ranke. The Romanics, in an apifh imita- tion, haue their facrificing Prkftstoo,the Pope their chiefe, andthevnder-ftiauelineshisvaflals : as if Aaron was a type Seb.S.tf. & of the Pope, and notofChrift ; or as if all Chriftians were ?,6.i 1.1 1. not Priefts vndcr the Gofpell ; both which arc euidenc in the ju Pet. i.0. flewTeftamcnt : bus we no where find that the hieh Prieft . fit — * — ■■"■ * m M o t i v e, 1 1 1. the Romijh Religion. 6^ of lerufalem was a rvpe of the highPricft of Z^ra,hm.6. JiickSy but the Redeemer ofmankjnde f Hafttle candelabro(fz\t\\ venerable Bede) ipfe qui efi caput E'cclefit debet intelligi , By Bed*, the Shaft eft he CandleFltcke, mttft be vnderftood, hee that is the head of the Church. And the fixe branches iffuing out of the body of the Candlefticke, what are they but the Apoflles and Paftours of the Church (faith Marbachitss) which as Marbacb, branches iiTue from Chrift, and make but one body with the fliaft, tofignifiethat they muftconfpire in preaching Chrift al- ne, and fo vnited to each other by the bond ofConcord ? Yet the Church of Rome retainc alfo this cercmonie : for they haue multitude of Lampes and Candles in their Churches burning in the day time,as ifthey would declare to the world, that either they beleeuc that Chnft is not yet come , or clfe that they haue not the cleare Sunne-fhinc of the Gofpell amongftthem , but the dimme Candle-light of fuperftition. Nsw that this Tewifti ccremonieisvfedamongft them, not onely experience fheweth in all places, and their great fo- lemne CandlemafTc, vpon the day of the purification of the blefled Virgin ; but alfo the decree of their owne Popes, Gre- Gregor.in Ve> gory the firti, and Sabinian his fucce (Tour: the one of which cm\ appointed certaine Lands for the maintenance of Wax-can- Tlatm-inS di- bits and Lamps in Churches, and the other ordained, Vt ac- cenfa Lampades perpetuo in Ecclejijs retinerentur. That burning Lampes fhould be alwayes k*p * '» t heir Churches. A n d t h a 1 1 h ey Daranti m ^ fetch their pattcrne from the lewes, DjsptW plainly acknow- tlMba'.cap.i. ledgeth, when he faith, That the Church is enlightned by Gods comwandement* Whereupon it is read in Exodus, £h,:yge the children of Ifraeljhatthey rffcr pure cyle cfoliuejhat the Lamps may burne continually in the Tabernacle. Irisclcare then, that thisis a lewifti imitation, atleaft, ifthey bad not rather bee counted to be followers of the Gentiles , then of the Iewes : F araongft 66 \_A Retractitte from Motive. Ill TcrtuLinApe. ta IS- LattanUib.6. cap.6z* tJa^an%.in ut- lian.Orat.t. I COLMO.IO- Iud.i-6, i.Ioh.X.5. Eufeb.de vita Conft If rhey fay, that they haue the example of the primitiue Church for their war- rant. Ianfwcre,thatitistrueindcedc, as may appeareoutof allEcclefiallicaJJHiftories, andtheEpiftle>ofP//w* thefe- cond, to Traiane y that they had the vie of Lamps in their af- femblies: but this was in their nighr-mcetings, which they were constrained tovfe in the time of perfecution, not da- ring to aiTrnble together by day: as is teftified both by £«- febius, Epiphanim , Tcrtullian, &c. but neuer in the day time, till ler&mes age, when this fuperftition began to growvpoH the Church* So that this cuftome is either Heathenifh or Iewifli, let them chufe whether : both which are equally dif- graccfull to the Church of Chrift. 8. So likewife they fetch the vfe oftheir hallowed water from the Icwes 9 if not from the Pagans , for the Icwes had their Holy-water made oftheafhcsofaredCow, whereby were purged all IegallvncleanneiTes : fohaue the Romanifts their Holy-water fprinkles, to purge and clenfe away all the impurities ofthefoule. This is plainc, not onely by their practice, but alio by the decree falfly fathered vpon Pope Alexander the flrft : butindeedcof feme later Pope, which thus fpeaketh : We bleffe water mingled with fait, that all being Jprinkjed therewith, may befantliped and purified, which wee en- ioyne all PrieJIs to doe : for if the afhes of a Cow being fprinkjed, didfarMifeand clenfe the people ofthclewes , then rnnch mere doth water -mix edwith fait , and eonfecratedby dixit? prayers, fanttifie andclenfe fori/! ian people. Which confequence how vaine and impious it is, whofeethnot? Vaine7Ifay, for the leuiticall M o t i v s. 1 1 J. the Romifl) Religion. $j Leuicicall Holy-water did onely clenfe from outward vn- cleanneffes, but the Romifh by their do&rine doth purge the foule from fpirituall pollutions. Impious, for the Scrip- ture faith, that it is the blond of Chrisl thatpurgah vs from all i.Ioh.i.f» ourfmnes, and not warer mingled with fait rand it rr.aketS the comparifon not betwixt the afhesof an Heyler and Hujy. Heb.^.ij.i*. water, but betwixt it and thebloudotChiili. This mitajcn then is both vaine and impious, ifit bee of the Iewes: and iQOX6 * more, if it be ei che Gentiles : for what agreement hath the Temple of God with Idols ? And yet fo it is alio : for lufttne juflin Marnr Martyr tcllech vs , t\\?it thedeuds, when they heard out of the inApolog.i. frcphetsofthefpirituallwafhing thatjhnuldbe in the Kingdome of Chrifly in tin api/h rejemblance caufed his worjhippers to purge themfelues by the fpr inkling of hallowed water. And Theodoret, Tbcodoretblfu trnt lulian the Apoftatc commanded their bread.fl fh, fruits, tib.$. -.14.1 ?. and ail other kind of vi<5tuals,to be purged(as he fippofedyby holy, water: and that Valentmian his Tribune, whofuccee- ded him i i che Empire , when fortunes Prieft iprinkled him with holy- wacer,!inoke the Prieft with his fift, laying, Then haft not den fed, but defied me. Hipocrates alio the Phyfician Hypecrates de doth witneile the fame, when he faith, that entring into their morb* fact*. Temples % they were fprinkled, not that they might be defied: but that if they hadanj finne, they might be purged from it. Thus ic plainely appearc h , that thh was a Heaihenifh cuflome; which how it can agree with t >e Church ofChrift, I know not ; fure I am, that in the Prim tiue Church there was no hoi v- water befides the water of B-"ptifme,that can be proued by iny good authority* for the testimonies or Alexander the Bel.de verba fit ft, Clement and Ba[d alledged by BeiUrmine , are all coun- Vdnenfcripto. terffit, as par lv the matter in them contayned , and partly ^.^cap.^. thecenfu e iSufebiw and BrMfmtii doe Efficiently proue, ^fou"'"* and might here bee siemonflrated, if Ithoughc it neceiTary : Erafinprtfal neither doth it agree with the natureof thofe times, to the inBafrf, which S.Uhnfo lately before had left thisdocShine, that the onely purga:ion of iinne was the bioud of Chriltjand not ho- ly- w-ter confecrated by a Prieft* 9. In like manner , their vfe of Tncenfe on their Altars to driue away deuils (as they fay) doth fauour both of Iudaifme F 2 and £8 <_// Retractiue from Motive. Ill, VSyd.y.rgiLdc JnuentM^.c.i. Innocent, yde sjfic.Mifilib.i, iap. 17- Exod 30.1. Pfal 141*. Keucl.Sii. Poiyd. Virgil dc Invent Ji*j.c.i: rbeodSi^c.i^ &16. and of Pagsnifme. That the levees \fed toburne Incenfe in facrifice toGod, is no queflion, for they had their Altar of burnt Incenfe appoynted by God h'nrfelfe for that purpefe: & this Altar (without queftion) was a type of Chrift our Me- diatour, and the incenfe of the prayers ofihe Saints, which are then acceptable vnto God, when they are offered vp in the name of Chrifr,who is the Altar that fan&.fictb a 1 our fa- crifices.This is fo euident,notonly out of holy Scripture, but fro the full confent ofall Writers old & new, that it is needles toftand toprooueit. And therefore offering of Incenfe be- ing a fliadow of things to come, why ffcould it full remaine, feeing the Sunne of righteoufheiTe isrifen in our Horizon, and hath difpelledall fhadowes by the glorious beames of hisprcfence? Astoiuhingthe Pagans, T oh dor e Virgil con- fclTcth, that it was their cuftome to offer Incenfe to their I- dols. And Theodoret affirmeth, that when lulian difiributed gold aniongfl his Souldicrs, hee commanded an Altar full of coalestobee fctby him, andFrarkinccnfe tobcelaydona Tabic, to the end that eueryone hat would rece'rue gold at his hand, iliouldflrftcait Frankincenfevpon the Altar : and this hee did to diltinruifh the Pagan from the Chrifti- an . By which it is euident (by the way) that at that time this wasnotinvfe in the Church. This Iewifh and Paganifhcu- (lomethen, howcomroethitto paiTe,thatit{hould now bee taken vp as a holy feruiceof God ? Arc net all Iewifli Cere- monies at an end by the coming of thebody which is Chrift? And is it fit th.it Chriftiansfhould learne to woifhipGodfro the Gentiley,which were worfliippers of deuils/Thefe things arefo diffonant to the nature of true Religion, that they ad- mit no iufr reconciliation* Sure it is, that the Prmitiue Eufebjnoratjd Church neuer knew the «fc therof, as ar peiretb both by that Santt>Q fuch cuflome. We go not into Arabia (faith Saint Angyfime) to fetch Fr>w}ztnccnne% Godrcquireth of vs t he facrtfice 0] praife,hs for the auncient Leiturgics and Dicmjius , that mention it in Gods feruice, wee care not for them, feeing all men either vehemently JrwbJ.<<& ft Motive. III. the Rom ifh Religion. ^ vehemently fufpeft them , or vtterly reie6t them as ceun- terfeit. 10. Againe, the hives had their holy oyle wherewith their Kings, Priefts, and Prophets were anoynted, which was a type and figure of that ipirituall vn<5tion ofgrace, wherewith Chriit our head was anoyntedaboue his fellowes,and all his j^'45-7* members in a due proportion. The Church of Rome hath al- Iti0i,^,£ fo reuiued this Ceremonie, and that after a farrc more fuper- ftitious manner : for there was not halfcfuchaftirre at the making of the holy oyle of the Tabernacle, as there is at the confecrating of their holy Chrifme : it would euenprouoke GalUC. the fplecne to laughter, and the gall to bitternefte,to heare or behold the apifli trickes that they vfc at the making of their precious Chrifme : fuch muttering, fuch charming and en- chanting, fuch blowing and breathing, fuch exorcifing and coniuring the deuill, by the mitred Bifhop firft, and then twelue Priefts in their order, before they come to *s4ue San* tiw<7u Cbrijma, All haile O holy Chrifme , as is wonderfull. What is this, I pray you, butaprofeftreftoringof a lewifh Ceremony, and a plaine declaration that their Priefts are ra- ther Iewifh than Cnriftian > and that thofe graces of Gods fpirir, which were figured by their holy oyle, are not to bee found in cheir Church, feeing they retainefo fuperftitioufly the type thereof? If they fay that Saint lames mentioneth oyle to beevfed atthevifitation^of thefkke, whereby they recouered health : I anfwer,firft, that this was no fuch confe- cratedoyleasisin vfe in the Church of Rome : andfecond- ly, that it was applyed onely to the ficke that were in danger of death, not to young Infants that are new come into the world, at their baptifme : thirdly, that it was not an inftru- ment of fpirituall grace, but of corporall health : andlaftly, chat it hfted onely during the time that miracles liued in the Church, and dyed when they dyed : fo that Saint lames his oyle maketh nothing for the maintenance of the Romifh Chrifme : and therefore I leaue it vnto them as a rueere Icw- iflifuperfticion. i i.Laftly doth not the high Prieft of Reme imitate the high F 3 Pneft jo ^A Retrattine from Motive. III- Pricfto' the hives in his Pontificall garments? are nt t 'heir Flyers and Anchorites apifh counterfeiters of the Leuiticall t^azarttcs ? doth not their Iubilc both in name and natuie reprefent the Iewifhlubile? no n.an thatknoweth the one, and ieeth the other, but will eonfefle this to be true : for A- aron wore a Crowne vp n his head,to fignifle the Kingly po- wer of Chrift : the Bifhop of Rome hath three :Crowncs, to (ignifie (forfooth) his threefold power in Heanen, Earth, 3nd Purgatory. Or as Aretwe\c(\td, o»;efor the fUfh another for the world, and the third fc r the deuill, and nor-e for God. Aaron had a p!ate on his Crowne, whrnn was engr3uen Ho* Mmt* hfiejfe to the Lord. The Bp of Rome vfer* to wearc a plate on his head, wherein was Wiicten the word iJL*)ftetie> as if he would profefl'e h/mfelfe to be the vphokh r or that myftery i.Thef.2.7» of iniquitieipokenofby the Apofile. Aarotthad bisEphod and Rob? : the Bifliop of Rome hath anfwerable therevnto his rich Pontificall attire, which in many refetnblances is like vnto the fame : yeastheRomat;iftsdae plainely Iudaize in bringing in againe into the PriefHy order fiu h variety ^f gar- ments^ the Pall,the Miter, the Crozier-ftatTe,tta^ Chimere, the gray Amice, theSfoale, with fuch like. Info- much, that when their Biflhops come forth to doe diuine fer- uice, a man would thinke that he faw Aaron addrelTed with his attire to facrifice at the Altar. 12. As touching their Fryers and Anchorites, how like are they to the Nazarites of the Law : the Nazarites might not drinke wine nor llrong drinkc : no more maydiucrs of the religious (hauelings by the rules of their ordei /They were tycd by a vowe which they might not breake without finne: {o arc thefe at their firft entrance into their Cloyfters and Cels ; and that foftri&Iy,that they account it a greater finne to violate that vow of voluntary Religion, then the vowe that they hauemade to God in their baptifme : and there- fore they hold it a lcfle (innc to commit fornication, which they haue vowed againft in baptifme $ then to marrie, which they made vowe againft when they tooke vpon them the re- ligious order, as hath becne prooued in the former reafon. They Motive. III. the Rami fb Religion. ~t Tricy might not meddle with worldly »rTaires,dun;io ti5C ti PC ©fthcir reparation; no more mayfome ofthefeRom.fh vota- ries, theymaynot fo much as handle money (forfo/.th) with their bare hands; but with Gloueson, truy willrereme as much as they can l3y their douches on: and aun whihl they ti usfeerncto cont:mneriches,they fpre dth ir nets to draw whole Towncs and Countries into thr ir potleiTi o a$m On 'y in this the Nazaritcs and they d:tTer : they were true worfhip- persofGod, and their order was Goes ordnance : thefe arc monfirou. hypocrites, hidden vnder the c oke of Re! gion, neither ire their orders of God , but a? Chaucer long -iiy and c.7. from thence orderly to haue defended to poflerity. Now that which he fpeaketh ofthe Iewes Cabah, may as truly be affir- med of theRomifh Traditions : Ire them therforegoearme in arm 2 together , finccthey will needeshauc it lb, asioynt enemies to Chriftian Re ligion. 18, Againe, the Iewes afcribefo much credit and faith to their Cachamim or illumined Doctors , that whatfocuer they rach, be it right or wrong, they muft not enquire into the truth thereof, bat receiueit as an article of their Creed, and build their faith and laluation thereupon. Thus writeth one of their ownc Rabbuns, to wit, Rabbi Jfaac, that died in Por- M o t i ve. 1 1 1. the Romifl) Religion. 75 I tu^all, Anno T 45? 3. rVee are bound (faith \\z)togMenolcffc ... credit to every Rabbin* in their fermons, andmyfticall or alUgo- hlfJh h^cno- ricall explications, then vnto the Law cj Mof c s itfelfe : and if rat banner, L. there be found in their words any thing hyperbolical/, or' contrary 13.^.1. to nature and fence , n e muft afenbe the fault thereof to our owne defetliue vnderftanding, and not vnto their words, A n d t 1 K h u; e is the doctrine of their Thalmud. Their fpeeches ( faith it ) are rbalmud.tracl. thefpeeckes ofthel/uingGod, neither dot fa onewordof theirs fall de Sab.c.%.p.$Q, to the ground in vatne : and therefore we are bound to beleeue all things whatfoeuerare written of them, or in their name, for it is the truth : neither muft any man laugh at them, neither in his countenance nor in his heart, for wbofoeuer {ball doe fo, [hall not efcapepnni foment : and his punifliment(thtyfay) (haJibc this, that he (hall be cormenced in hell, in boyliog excrements.And in another Bookethe lewes are commanded to fay, Amen, not Ll'J nrmtififo ©nely to their Prayers, but alfo to aii their Scrmo;sand aile- S,^tum» g^ncall cxp ,fiti ns* Tea, if two Rabbines contend and contra- Tbalmud. ditl each other, yet they are bound to beleeue both of them , be- caufe the words both of the one and the other, are the words of the lining God, though they vnderfiand not each other* And in a word, fo great is their madncfle that rhey are not a/Turned to fay, That the word t of their RabbineS are more to be regar- Luther invtel*. dedthen thewordsofU^law, andthatif they teach that the cmra^^7- right hand is the left, and the left the right, yet they are bound m capi7n Ur" to beleeue them, Virf 1 1. I p. And is not the Church of Rom* paralcll to them in this Burd.fynag.lnd. cafe.? I will not condemncihem, but let their ovtne words ca.i.pa.66. be their Iudg^s* Thus write the Rhemifls in thrir Annotatu Rhem. Anm.in onsvpon^fS/17. 11. The hear ersmuft. not try andiudgewhe- A&»i7-n* ther their Teachers doUrine be true or no, neither may they retefl H, r ^ expre(f9 that which they find not tn Scripture. The fame is the tenent of verba Dei. Cardinal! H*/fr« , ^Andradtus, and all other of that ftampc: A udrad.de fend. Bellarmine&fomuh, that the people muft beleeue what foeuer TrM.lib Jt their Paftorsteach, except they broach fome new dottr me, which pj^f/"f hath not betne heard of m the Church before : and if they do /#, ^ * ca.t.&q- yet they muft not ludge of then*, but referre them to the defmtiue fentenceoftheTope \ to the which they muft yeeld full confent without 7* ^ Retraffiue from M o t i v e. 1 1 1, Idem de Clench lib.i.cap.j' Card.Sanff.An* gel.adleg.Bohe. Io. de Turrecre- mat.fum.de Eo- clefli. i.ca.16. Silueft.Prieria4 contra Luther. R.CupersdeEC' clef Extrau.de tran- flit, Epifcop. <& depi -abend. ■ Bell.vt fupra. Nauar.Sncbir. in i. precept. c.n without further examination. Yea, he impudently concluded! in another place , That if their ordinary Paftor teach faljhood, ^another that is not their P aft or teach the contrary truth ,yet the people ought to follow their P after erring , rather then the other , telltngthetruth.hnd another blafphemous Cardinal! giueth a reafon thereof ; Becaufc (fi\ihhe)'tfaman didnot beleene that Chriftis very (jod and man, and the Pope thought the fame, hee Jhould not be condened.V or{fi\t\v a third Cardiral)^^ iudgement ofthe'Pope is the iudgement of God,andhis fentence thefentence of God. As if the Iudgement and fentence of God a uldbee erronicus, which the firft Cardinal! fuppofeth concerning the Pope : or as if the Popes fentence, being erronious, could be the fentence of God, as the fecond affirmed;*. Obfcruc their blafphemous abfurdities. Siluefter Prierias coneludeth this poynt, when hee fayth , Thatrvhofoeuerrefteth net on the doc- trme of the Romane Church, and Bijhop of 'Rome, as the infalli- bit rule of God, is an Heretike. And the Canonifts (ticke not to fay, tha t the Pope is fubieel to no law, but that his iudge- ment is in (lead of Jaw, and that his actions arc not to bee en- quired into : neither may ani3nfay vino him, though hee lead thoufand foules into hell with him ; Sir, why doe yen thus? and that it is not better then facrifedge to call in quc- fHon the Popes fa&, or to iudge of his actions. Thus an inra'* hbiiity of i tdgernent,and an impcffibiliry of ei ring is afcribed vnto the Biflv p of 2^w£ .* (o that whatfocuei hee prop* un- deth, bee it right or wrong, rouftbte receiucd vponpaineof damnation. Neither is it afcribed onely vnto him the worlds highPrieO, butalfo to their Councills and inferiour Paftcrs, animated by his {p\x\tywhofe doUrine is to be heard,andnot exa- mined, as they teach. And therefore it iseftecmed a great fin amongftthem, for a man to make queflion ofanydoclrine brought vnto them by any Romifh Iefuite,Fryer,or Prieil : & when ar any time they are conferred withal! about their Reli- gion, preiently,not being able to finfvver,their refuge is to re- ferrevsouer to their Prietfs ; of whofe learning and iudge- ment they haue fuch a perfwafion, that though Scripture and reafon be againfl them 5 yet their opinions pre uaile more with them M o t i ve. 1 1 1, the Romifh Religion. j-j <^ _— — — — • < * - ■ — . . . i . _— ^—» th. m, then either of thefe. So, that hence it ismoft euident, that ai the Iewes are bound to belceuc all that their Cacha- tmrn teach , and not to ftand to examine what it is that they teach : (o the Romanics arc bound by their Religion to cn- tertaine into their Creed, whatfoeuer is taught them by their ordinary Parlours, without all enquirie and fearch into their doctrines, whether they bee true or falfe. And as this is one chiefecaufeof the Iewes obftinacie againft Chriftian Reli- gion : To is it alfo of that miferable fupcrftition which raig. ncchinthe Church of Rome: for if the people were but per- fvvaded, that their learned Do6tours might errc and deceiue, they would certainely fufpecSt their d' brines, and fry them by thetouchftone of the holy Scriptures, and fo at length might be reclaimed from their crrours: thus they march to- gether in this point alfo. 20. Again?, the Romanics are like vnto the Iewes inthcir doctrine and practice of praying for the dead: for they hold and teach, that prayer & facrifice is to be offered for the dead, grounding their opinion partly vpon the example of Iftdas Macctbeus , who as they affirme, procured facrifice to bee 2. Maceab. 1 a. offered by the Pricfts , for the dead that had trefpaffed by ta- 40.41,41,43. kingtothemfelues the idolatrous iewelsofihelamnites, and partly vpon the Thalmudical traditions of diuers of their an- cient Rabbines: but they haue no ground nor warrant for the fame in the\*o:dofGod : for as concerning the bookes of thtM3ccabees,they themfelues acknowledge choc they are nor Canonical! Scripture: and for the Scripture, wefindeno facli precept or example in the whole volume of the olde and ncwTeftair.ent : neither is it likely that God would haue omircd in the law that kmde of facrifice for the foulesof men,wherc he prefcribeth finne^ offerings for bodily polluti- ons,andeuery light trefpaflfe, ifhe had thought it neccfTarie. That this is the opinion an- practice of the lewes, their pra- „,. u . race atrhii day beareth wuntfle: tor they vie to fay ouer the ^P.I2. deac b d~s a certatne prayer called Kaddifb, by theverrue ofjcb.chaijm whcrerf(asthey thinke) they are deliuered out of Purgatory; M».i8. cfpecially if icb^e faidby thefonne for his father, andif hee f/andspiege^ haue***' 78 k_A Retraffiite from Motive, III, hauc no fonne, by the whole Congregation on their Sabboth dayes. And that this alfo is the doctrine and vfage of the Church oil^me , befides their Bookes , their Mafies for the quickeandthe dead, their Diriges and Trentds doe fuffici- ently teftifie : And that they fetch this cuftome from the Iewes,may appeare by two rcafons : firft becaufe one mayne argument of theirs, which they coll a demonftration to proue thelawfulnefle hereof, is denued from the example of the Iewcs ; as we may fee both in Galatintu, Coccim, and our late Englifh Apologias. And fecondiy, b caufe a<» it is confefTed by i\\e\t own? Bredenbachitu , it is not found in alkhewri. tings of the Apoftlesand Euangeli^s in the new Teftament, andwemayadde hereunto, neither in the o]de, vnlefleby d:ftorted and rnifalledged texts, which are not worth the an- fwering: except onely that forc-namrd parage ofthe Mac- cabees , which notwithstanding is corruptee* both by the Tra:i{htour,and alfo the Relatour Iafon Cyreneus, as is vnan- fwerably proucd by cur famous C^untry-iran^Doctuor Rey- nolds : the word ( Dead) being crgged into the Text by fome cunning Iuggler, which is not in the Originall/.v herein lyeth thepithof the argument, /*nd therefore it mutt necdes fol- low, that the Romaniftsdo^ merely Iudaizc herein. And for the Fathers which they alledge fortheproofeofth s 'nticle, let their owne Cajfander giue fatisfaclion : who affirmerh, that the ancient Church vfed prayers for the dead , cither as thankfull congratulations for their prefent ioyes,or elfe as te- stimonies of their hbpe,anddefire of their future reiureclion, and confummatebleffednes both in their bodies and lculcs : and this hee proueth out of Cyprian , AngtiHine^ Epiphanim, Cbryfos~iome> and ancient Leiturgies. 2 1 . Againc,thcy ludaize in their doctrines oiDmbtu Pa- fr#7w,andPurgatorie: for Purgatorie it harh beenealreadie touched in the former fe6tion, and for Limbiu Patmmy it is confefledbyouraduerfaricsthemfelues, that it is the tenenc of the Icwifh Rabbines , warranted (as they fay)onely by a Text in EcclefmslicHs ; which being both corrupted in the tranflation, as our worthy Champion Dc&our Wmtaker hath proued : Galat.de fecret. Cathol.fid. Coctiut Vbefaur • Cathol.fid. AVvlogXatboU fid. B' eden^ach de dljf. emponend. Reynold.de ldo~ loht.l.i.ci'fift. Caffand. confult, txt%i\. Galatin. Apolog, Cathol fid. Ecclefi. Z4-37* Winta\ contra. M o t i v b. I 1 1. the Romifl) Religion. 70 proued : and being alfo no part of Canonicall Scripture, doth plainely flhew, that it is a mere Rabbinifh conceit, hatched in thorfroma Parable, as that place in Luke 1 6. concerning Abrahams bofome, coufefled by MaL Maldonatan ^^tetobeparabolicall, becauf bodies arenotyettormen- bunrfocum, ted inhell : but6 >ere is mention of 'a finger and a tongue :orfrom an allegone, as is that place oSZacharteg.i i. where is men- tion made of loojing Prifoners out of the pit wheretn is no water, which both Salmeron and Bellarmine acknowledge to make Calmer, inn more for Purgatory then for Limbus3 but in truth for neither: j^5-^#»2^ it ilgnifying literally nothing elfe,but the deliuerance of the tib^catlx^ Israelites out of theBabylonifh captiuity,and tipically the re- demption of the ElecT: from the bondage ofSathan and hell, which they are liable vnto :or laftly, are merely impertinent, MthofepUcei,H,*.n^ whereof intendeth the coniummateandpenect Dleflcdnefle \nhunclocum. of body and foule, which the Fathers had not attayned vnto. The feeond meaneth not the true Samuel, but the deuill in his AuzuflMofa ] fhapeandlikencfle: and the third is to bee referred, not to DulcitqmefHon* Chritbdefcenfion into hell, but to the operation of his Di- uinitie, which he exercifed from the beginning of the world, Jctem.EpiJlol.ad preaching by the mouthes of iuftmen, as bothS. AuguHine Eumo^^- and Aqmnas expound the place. How can any found con- Aquin.part.i^ clufion now be drawnefrom Texts that are either equiuocall, Si.arudfe* or allegoricanjorparabolicalljorimpertincnt^andail by their cmd* owne confelTions? Therefore it muft needes follow, that feeing this doctrine hath no furc foundation in Gods word, but is founded vpon the lewes prophaneThalrnud, that it is 8o i^sl Rttraciiue from Mot ive. III. is no better then a mercRabbinifh conceit. 22. Againe, they ioyne hands with the levies in their doc- trines of Free-will, Hiuocaticn of Angels and Saints,and me. rite of good workes: all which the moderne Rabbines hold as articles of their Creed,deriuing them from their predecc ffours the Pharifei that went before them. Tetriu Galatinm that Rabbinifh Romanitf, reckoneth vpa number or them that were all Patrons of Free- will, and not as it is fet free by grace, (forfo we hold thatarmnhath free-will to good) but euen by nature before grace, as the Romanics hold. And (b alio of Inuocation of Saints, fome of them cfTirming that the pure fc ules which heart them that pray vnto them, haue a place in hesucn, Others,that the Ierves vied to interpofe in their pray- er* bctwixi them and God, Jfaaci asanintercelTour. Others, in t ptayen arero be made to Angels, to c pen the gates of Paradife, and to appeafe Gods wrath. AndiaftHyhcRorna- niflsthemfelueiafSrme, that when our Sauiourcry?dour on the Croft. Jiltj£li%&c. the levees would neuer haue fuppofed thai he had called for Elias7 had it not been an vfqall pta&'ce amon^ft them to call vpon the Saints departed. Lad y, tou- ching the merite of worke,tbe Ierves teach, that God once e- uery yere,ro wit,in the moneth cf Septen>ber,at what time he created the world, calleth all mens hues to an account for tl e yearepali, and openeth three Bookes, one wherein are writ- ten the names of notorious (innersand Atheifts, called The YtookeofDeath ; another, in which areenrolled the names ofiuft and holy men, called The ricokc of Life : andathhd, for fuch as are in a meane betwixt both, neither exceeding badsnor t xceeding good, but of a mixt difpolnion, and thefe haue refpite giuen them till the day of reconciliation to repent in, which is the tenth day of the fame month ; at which time if their good doth exceed their euiil, then it goeth well with them ;buwftbcireuill exceed their good, then they arc regiHredpreiently in the Booke cf Death. And left GOD fhouldbedecciued, they fay, that he holdesinhishandabal* lance, into one skale whereof he puts their gocd workes,and into the other their euill deeds, that he may meafure out his rewards , Gala, de Afno. Cathol. vent. lib.6.ca.6. Tka.loftph de BelUuciMb.i* ^jbb. Abraham ivGen.iz, Li.pracat.Iuda, Apel.Caibol^ Buxdoff.Jyug* Judaic, Motiti. III. the Rowijb Religion. gr I rewards according to the weight of the one or tie cthtr. How ridiculous a fable is this ? Much like vnto the Poeticall fiction of Mwosity£aru4,2nd RadAmanthm, the three Iudges of hell , whome the Poets faine to fit there , weighing the foules of men, and giuing fentence vpon them according to thcirpoyfe and weight* By this it appeatcth, thatthefoo- Jifti Rabbines maintained free-will, inuocatcd Saints and Angels » and eftcemed their workes meritorious : All which are the very opinions ef the Church of Rome, beJee- ued and pra&ifcd of all the profeffours of that Religion : which is fo much the more abfurd, becaufethey thcmfclues confeffe infpeciall, concerning the doctrine oflnuocation Susre\tom.iM of Saints, that it was not taught vnto the people of the olde $.fart. Tbm.q. Teftament for feareof Idolatry, nor at the firft preaching of ?*.*ru .#//', 41 the Gofpeil, for feare it fhould feeme vnto them a hard and harfh doctrine : and in generall, that it is madnefle to relye our faith vpon the Iewifti Thalinud, feeing the Thalmudicall Writers arc full of impieties andblafphernies, and therefore Sixtrstnenf^bU haue not onely been prohibited to be read, but alfo condem- Motb.sacM.i. ned to the fire by diuers of their owne Popes : all which not- * ''* withftanding, our Romifii Rabbics fetch a demonftration for the maintenance of thefc do£trines,from the example and practice of the I ewes. 23. In like manner the I ewes had thofe that profeffed a monafticall and fwgle life, which were called Sjftttns, from sfor.de repuk. the Grecke word 05/e/, that is, Saints or holy men, as fome bdmiicj.i.cmiu fuppofe,becaufe(forfooth)they tooke vpon them to be more holy then others ; and therefore would not offer facrifice with the people, becaufc they thought them not fo ho- ty as thcmfelues . Andthefe, zslofcfhus and PhiU teftifie, profefled continency from marriage, community in goods, and abftinence from meats, not by any warrant out of Gods word, but onely by the authority of their vnwrittcn traditi- ons. And doc not the Romanics imitate them in the fame kind? What are their Monkifh Votaries but Apes of the Iew- ifliEffeans? And what is their Monafticall profeltion, but a pretence ot a (rate of rare holinelle and perfcdVion ? They G vowe 82 v>rf Retraffiue from M o t i v e. 1 1 1, vow chaftitic in (ingle life, and abhorrc marriage as a ftate of pollution : they abftaine from meatcs, and profeffc volunta- ry pouerty, with a community of goods: and all this they do, that they m*y teeme more holy then others, andmeritehea- uen by their holinefTe, hauing withall anfwcrable vnto them, nothing but tradition for their warramize, without either found precept or true example out of holy Scripture . For, grant that their Euangehcall Councils are fuch a* they w< u'd hauethem to be, and thatvowes inChriftian^tyare lawful!: yet it is certaine that the authority of Councils, and the hw- rulneiY: ofvowes doe neither warrant nor allow their fuper- Mil. de MQnac. fticious and idle monkery, nor the blafphcmoui opinion of lib.i.cap.6, rnerite, which they afcr.be vnto fuch voluntary deuotions.nor yet the nee fficy of irreuocation , though by the frailty of mans nature there beanimpoffibiliry of performance. And fo both in fubftance and circumstance t! ey want the autho- rity of gods word to vphold thermLet then the Iewifih Etfx- ans,a,nd the Romifh Monks, waike together, as in one path of fuperfiition,fovnderonecloakcof hypocrifie : for that which Sigomw affirmeth of the one, that they were by Nati- StgonJe7{efitb. ^ jewes ; and by manners hypocrites, we may trutly confirme ofthc other, that they are Cnnftians by pruftflion,but hypo- crites by conuerfation. And as thofe Eflceans eiid farrc dege- nerate from the ancient Nazaritesand Rechabites, wheme they pretended for their patterns : fothefedoe as farre and more from thofe ancient Mor.kes that Jiued in former ages of the Church, as is vnanfwerably demonftraccd by many of the iearned Champions or ourChurcH, efpecia y Doclour VMcrtjnteJl. ^^ andDo£0Urff^ to whome I referre theRea- VMAtes way ^er *or ^M^cr «folution in this poynt* to the true 24. The lewifh Rabbines alio taught, that the damned Church.dg.45 foules in hell and Purgatory had fome refrefhing and reft vp- oncuerySabboihd.y, adooneas acertanc prayer was chan- Mkbjg.pfig.i4. ted out by thcrn withfwcetrmlodie : and therefore, that on cuery Friday at night there is a great (hut in hell for ioy of theinfuingSabboth, and on their Sabboth day at night a dolefull cry e for griefe ofthcirretume to their paincs. Thus the Motive. III. the Komtfh Religion. g 5 the Rabbincs doted : And do not our Romifh Rabbincs dote in like manner ? They alio teach, that thedamncd foulcs haue fomcrefrefhment and eafe vponthcSabboth day : asinthe uynd.Sanffi legend of S. Brandon it is written,how that holy Abbec found Brandonis. Judas the Traytour fitting vpon a (tone in a certaine Ifland, and demanding of biro what he was, and why heefate in that , place : he anfwered, that vpon euery Saturday at noone, vntill afcer Euenfong vpon Sunday, he was furTered to fit there ouc of the hellifh torments, to be refre(hcd and comforted during the Sabboth : Now \Uudas found this fauour, mult wee not thinke that all other obt ainc the like ? 25. The Iewifti Rabbincs deuife Grange tales of walking gholts.for thevpholdingofche walls of Purgatorie , as that Rabbi Akiba. (hould meet once in the way, a man with a hea- uieburdenof ftickesonhisbacke, who vpon examination Buxdorf.fpgg. confelTed, that hee was a Purgatorie Ghoft, carrying fuch a Juda'li* bundle of ftickes euery day to burnc himfelfe : and that the Rabbi rinding out his fonne , taught him to fay the prayer called KadAifcb , which was fo effectual! , that in adreame this ghoft returned to the Rabbi* with thanks for his deliuery, and faid , that hee was now in Gan Eden or Paradife, and no longer in Purgatory. This and fuch like tales they tell for their Purgatorie : wherein the Romanics may behold their face as it were in a glaffe : for are not their Bookes and Legends full ftuft with fuch traih ? is not this article of their Religion maintained by this argument? are no;thcnundcs ofthe vulgar rode fled with fuch fearefuH fables ? I will not flandcofhew how full of falfhood thefe narrations are, nor how contrary to the ancient doftrine of the chiefeft Fathers, andPnmitiue Church; (that (hall bee difcoucred in a more proper place) onely I (hew how poorc Purgatorie,both with Iewes and Romanics, is vpholden by walking ghofts, or elfe it would fall to the ground. 16. Thelcwi(h Rabbines teach their people, to confeffe one to another their fins the day before their feaft ofreconci- liation, which is the tenth day of the month Ttfri or Scptem- bet.and that in a fecret place ofthe Synagogue ; wheTe each G a rccciucth 84 ^ Rttr&ffiuf from M o r 1 v e. 1 1 1. receiueth mutually at his fellow ts hand with a lether belt 30. blowcs,and at each blow the party beaten beates themfclues on the b reft, and faith one word of his confeflion , taken cut of the 78. Pfalme and 13, vcrfe : then the ftriker lyeth downet and receiueth like penance at the hands of the former r this done, they runne home, and make merry with the Cocks and Hennes of reconciliation , flipping largely becaufc of the next dayes fad. Now dee not our Romanics imitate them in this May-game of confeflion, and hypocriticall penance? They muft alfo confeflc their finnes in fecret, and receiuea fliort penance for their long finnes , and that once ayecrc principally : with a certaine perfwafien of meriting thereby remiffion of their finnes, and when they haue done, doe they not returne,likc the dogge to the vomit, to their old courfes ? If a man (hall obferue them well, and compare their practices together, heefhall eafilyperceiue, how both of them alike turne that feuere discipline of the Church which they bragge . fo much of, into a mere mockage and paftimc. 27. The IewifhRabbineslooke for Elias the great Pro- phet, to come before their long expected Mcffias. And doe notour RomifliRabbines tell vs that Elias muft. come before the fecond comming of Chrift ? they are both alike in this er- roneous conceit , faue that the Romanifts crre worfc then the lewes, for that they will haue Elias to bee the fore-runner of Chrifts fecond c6ming,whercas the lewes expect him, accor- . , ding to the prophecy oi Mfitachy ,to%zi\\tx with our Sauiours Matth.iiaiu application thercof,before the firft comming of the irMcflias. 28. The lewifhRabbines imagined, that eucry one had attending vpon htm two Angels, one good and another bad, the one to protecland bleflc him, if hee bebaued himfelfede- uout'y and reuerently in Gods feruice ; the other to curfc and afflict hm, if hee found him failing in his duty. OurRomifh Rabbines teach the fame doctrine, as if all the Angela were not minting fpirits, for the good of them which arc heires of ftluation : and as ifa m3n had but one euill fpint to tempt Luke 8 ?o. anc* -^nnoy him,whcreas in one man there were found a whole Luke 8*. a. ' legion^and in one woman feuendeuils at once, as wee find© recorded M o t i v e. 1 1 1. the Romifh Religion. 8 5 recorded in the hiftoric of the Gofpell. 2p. The IewifhRabbines taught that thofefhall be more feucrely puniflied, who fhould violate the precepts of their - Scribes, then they thn fhould tranfgrciTe the law ofOWofes : and doe not out Romifli Rabbines affirme the fame in cffcc\ when they irr.poie a greater punifhmentvpon the breach of one of their tradiiionall decrees,tbcn if a man'breake the pre- cepts of Gods law? as for example, if a man eate flefh in Lent, orafreravowmarricawife, then if hee commit adulterieor breaketheSabboth? 30. The Iewifti Rabbines perfwade the filly people , thac they are the onely Eiecl: people of God, who eahly can kecpe not theDecalogue ortenne Commandements alone, but the whole law of CMofes : and therefore chst the law confuting offixe hundred and thirteeneCommandemenc$,wherof three hundred, thrcefecre and flue arc prohibitions, as manyasarc dayes in a yeerc or veynes in a mans bo^y, 3nd two hundred, forty and eight commanding precepts, uift fo many as a man hath members in his body; if euery m:mberof a man doc eucry day performc one of the precepts , and omit one of the things prohibited, the whole hwotMofestmy bee euery yeere,and fo for euer fulfilled. Thus they vaunt of their owne ftrcngth to faue themfclues, and therefore fceke not for a Sa- uiour without themfetaes. And what doe our Romifli Rab- bines but the fame, when they affirme,that a man may in this ftateof mortality, perfectly fulfill the whole law: yea,euen doe more then the law requireth, and fo fupererogate ? what neede haue thefe of the death of Chriff, to purge away their finnes, when they can thus by theaydeof Gods grace (as they fay) keepc all the Commandements , and fo pay the vt- termott debt of their obedience ? Let them goc together then as enemies vnto Chrifl in this opinion alfo. 31. To conclude : the Iewifo Pharifes fafted twice a weeke : fo doe our Romifh ones , faue that they alter the or- der, but not the number of the dayes: forthelewes faftthe fecond andfift day of the weeke: the Romanics the fourth andfixt. The Icwifli Pharifes vfed in a biinde demotion, to G 3 beaic 85 ^yl Retractiue from Motive. III. bcate their heads againft the walk, till bloud came, to vfe thornes in their skirts to fting themfelues, toiye on plankes, on (tones and thornes, to drench themfeiues ofc in coldc wa- ter for the referuing of their chaftiy.fo doe our Romifli Pha- rifes, they make a (hew of whipping and fcourging their Ovvne carkafTes, of going barefoote & woollward,of drench- ing themfeiues in colde water (as we read,that Friar Trmncis was wont to doe) and al!(forfooth)both to tame ihc rebellion of their vnruly flefh,which will not be tamed by thefe means oftheirowneinuenrion, hauing left the ordinance of Gcd, and by penance to make fatisfaciion for their former finnes : but it will one day bee faid vnto them , who required thefe Efay 19.13. things at your hand$jnvai»ej/eworjhip(0 ye hypocrites )iach- Math.i 5.8. ing for doctrines precepts of men. 32. The Iewifh Pharifes would not conuerfe with any of a different Religion , efpecially the Samaritsnes, v.hofe Buxd&rf' Synop. DrCadthey thought it as vnlawfull to eatc , as to e:te Swines ludaiccu. gc^ . anc|for Chriflians, they account it a fnne to keepe faith and promife with them,to afiford them any fuccour: yea , not to doe them any mifchiefe that lyeth in their power :and therefore in their prayers one partoftheirdcuotion i?,nicft direfully to curfe all thofe that profeiTe Chriflian Religion. The Romifh Pharifes doelikewife, they damme all to hell that are not of their Religion , they denie faith to bee kept withHeretikes , they hate all that arc not fubiectto their Pope, butaboucall, the poore Protectant; him they curfc with Bell, Booke and Candle , and abhorre him more then a lew or a Turke : yea, once a yeere ordinarily and in publike, they curfe vs to the pit of hell, which I take it to be vpon euc- ry good Fr'day. They fay, that the Father may not nourifli his ownc childe, if he beanHerct'ke, nor the childc honour his Father* nor the Prince defend his Subiect,nor the Subnet obey his Prince : all bonds of nacure, policy, religion, arc pulled in piece.* by thefe Romifh Pharifes. 33. The Iewifh Pharifes vied not to faft without adif- flgured face, nor giue an almes without a Trumpet , nor fel- dome pray, but iaihe corners of the flreetes and high-wayes, that M o t i v e. 1 1 1. the Romifly Religion. %-, that they might bee feene of men, all for fhew, nothing for fubftance. And are net our Romifli Pharifes their equals in this .? Is not rheir religion all inoftentarion ? doe they hide themfelues when they faft and pray? doe they not b!ow a trumpet before c\ ir deedes of charitie? their hypocritical! abftinence from flefh on fee dayes, when as in the meane while they ftrfe thcmfelues with dainty fifli an i delicate iun- kets; their mumbling vpfo many *A 'ne ^Maries \ and Pater Nofters, in the ftreetes and Market-places, their crowching ateueryCrofle ; mdlaftly, their Almes-deeds extorted by feare, either for penance of ^nnes committed , or in hope of meritingtbekfngdoine of Heauen , and imployed for the moft part to the feeding of a multitude of idle Drones, Monkes and Fryer?, facted in a Cloyfter , like Bores in a ftye, dec proue this to be true which I haue faid. 3 4.The Ie wifh Pharifes vnder colour of long prayers & great Mat.ij. 14, deuotion, deuouved wi ioweshoufes : the Romifli Pharifes by the fame pretext of holinefle, fucke do wne into their pan- ches not the Cottage offbmepoore widdow,but the rich and faire Patrimonies of (educed Gentlemen, Noble men, and o- thers : the Iewifh Phanfes compaffed fea andlandtogaine MaC>2, x* a Profdite to their pro; fli >n: our Romifli Pharifes trauell all Countries, & labour by all poffib'e means to winne fou!es to thcirrebgion, andtoreconci!e men to the obedience of the Bifliop of Rome; and when they haue wrought their purpofe, as thofe, fothefe make them two-fold mote the children of kell, then they were be fore. 3 5. Laft'y,th;Ie\\ifli Pharifes like hypocrites made cleane the out-fide of the cup and platcer .but within were full of bri- bery and exec (Te 5 and therefore are c. mparedbyour Sauiour to whiccdTomUes, which opppaie benutitull without, but wthin arc full of all fihhincffe. So,o^r Romifri Pharifes come to vs in fheepes clothing, giuing a bright lufter of holinefle, andauflcrity in their externc behauriour ; but inwardly are rauening Wolues,deuouring thefl ocke,and haue their hearts fraught with a'l manner of villan ; as lying for aduantage, e- quiuocaiion;couaotifneffe,arnbition, Ynclea&elufls,and o- G 4 ther 88 ^ Retraciiue from Motive. HII ther inordinate affeclions , as thefecular Priefts boldly ob- Quodhbet per ie& again(:i the Loyolian Se6t, and arc taxed backe againc by Mitm, them as guilty ofthe fame crimes. 36. This fubic6t might be enlarged by many more parti- Concluf. culars, butthatlforbraretoftirrethisfinkeany further,and weary the Reader and my felfe, hauing along iourney yet to trauaile. This that hath beene fpoken, I fuppofe to be fuffici- ent, toprooue the truth ofthe proportion, that the Roma- nifts imitate the lewes in thole things wherein they are ene- mies vnto Chrift, both in refpe<5t ofthe legall Ceremonies, which are vanifbed by the appearance of the Sunne of righ- teoufnes ; andalfo in refpeel: of their Thalmudicall traditi- ons, wheh were neuer found in Gods Booke, but arc the foppifh dotages of their fuperftitious Rabbines. And is it not flrange, that notwithstanding all this, tbeyfhould bragge themielues to be theonelyCatholikes ofthe world, and their Church the one\y ^oahs Arke, out of the which there is no faluation ? Simla quamftmilistHrfiJfima heftia nobis , Tarn %abbworum fabulis Romana cathedra. Not liker is to Man, the Jpe7 a filthy Creature, Then is the Romtjh Church ^vn to the lemjh feature. Motive. I III. That Religionwhich dero gat eth from the glory of God in the voork^ of our Redemption 9 andgiueth part thereof vnf man, cannot be the truth ofCjod : butfuch is the Po~ p>Jh Religion: Srgo, M A I 0 &• T^He fit ft proportion, as it is infal'ibly true of it felfe, fo> X is it without all queftion and contrcucrne betwixt vs and the Romanifts ; for both confeffe, that the end of true Religion is, that God might be glorified : and therefore whatfoeuer doth rebate from that end,cannot peffibly be the truth; EfpeciaJJy, feeing the Lord hirruelfe protefteth, that he M o t i v b. 1 1 1 1. the Romiflj Religion. go hemllnot giue his glory to another ', Sfaj 48* r 1. And Tau/zf- firmeth , that the end of all our aEltonsfh-Juldbee the glorie of God, 1. Cor. 10. 31. Therefore paflingoucr the Maior with filence, it is ncceffary that the Minor or fecond propofition bee ftrcngthened and confirmed, whereon the hinge of the Controuerfie hangerh, & the whole pith & fubftancc of this fourth Argument doth confift ; which by the alTiftance of Gods goodfpirit (whole ayde I humbly implore, and of my Lord and Sauiour Chrift Iclus, whole glory I now labour to maintaine) I doubt not but to make fo cleare, as is the Sunne at Noone-day, allcloudesjmiftsjandfogges, being vtterly di/pcrfed. 2. That the Romifh Religion doth derogate from the glo- J^inob. ry of God in the worke of our redemption, maybyfoure maine and fundamental! doclrines of their Religion moft eui- dentlybcdemonftrated, (befides many otherpoyntsoflef- fer confequence) to wit, their doctrines of Free-will, of Iu- flification, of merite, and of fatisfaction. 3. For the doctrine of Free-will, this is the generall de- I. termination of the Church of Rome, that in the acl of regene- ration and conuerfion, mans will doth naturally cooperate with the grace of God, and that it is not meerely of fuperna- turall grace that a (inner is regenerate, but partly of natural! free-will, and partly of grace : whereas, we on the contrary defend, that the regeneration and conuerfion of a finner is wholly of the grace of God, and that mans will in that great worke is meerely pafliue, and notacliue, yea, (tarke dead, vntillitbeexcitedandquicknedbythegraceof God : This - inbriefe is the difference betwixt the Romanics andvs in thispoywt. Now, here a double taskclyethvponmee;h*rft, to proue this to bee their doctrine ; and fecondly, to (hew how this doctrine tenderh to the empeachment of Gods glorie. 4. That this is the doclrine of the Church of Rome, let the Councill of Trent y which they call their Church reprefen- tatiue,and which being apnrcued by the Pope, cannot erre, astheyaffirme,bcludge, Thusitdecrecth,andbindeth the decree 5? o ^A Retracfme from Motive. Ill I. Co tcil. Trident, decree with a curfe : Siquis dixerity&c. (chat is) If any man $eQ.6.c.6.can.4* (ball fay ytbat mans free-wil being mooned andfiirred by Cjod,doth nothing cooperate by ajfenting to God, mooning and calling it, whereby it may dijpofe and prepare itfelfe to the obtaining of the grace of iuflif cation, and that it cannot dtjfcnt if it will : but like a thing without life, is not at all atlme, but meerely pajfme^ Ana* themafit, Let himbeaccuricd. This Riddle of the Councill oiTrent (for fomoft of the decrees thereof arc rather to bee AndradOnbod. termcd,th.n Canons of faith) is thus expounded fcy Andra- explicau ' *^inrci'p*ctation,who was prefenc at the fame Couun]I,and knew the meaning of thole holy Fathers ; to wit, that there is in enery man by nature a power and ability, Ad inchoandai & ferfictendas fpirituales alliones, (that is) To begmne andto effect (pirituall atlions; but that power an d ability is fo fettered with the chaines of finney that vnfejfc grace come and helpe tofct it free, it can doe nothing: as a man weighed downe with yr on fhooesy though he hath power in himfelfe to go, yet cannot ,except hisyron Jhooes be put off: or as a bird caught in afnare, hath power to fie y jet cannot \ except thefnare be broken \&c&y thefe two limili- tudes, he illuilrateth the fentence and meaning or the Coun- cill : whereby it euidently appeareth, that u isis thcplaine doctrine of the Church of Rome, that of theregencra«tl free, but freed by the grace of God. And in another place, Ea* * tentu libera ,quatenm liberata y (that is) It isfo farre forth free, as it is freed, and no further. 6. But to proceed, Cofter another Iefuite, is a little more r0(l Ench.de lib plaine and groiTe, Liberumarbitrium,&c. Free -will (faith Arbitrate iq%, he) doth prepare it felfe to iufttf cation, by the ayde $f God, not yet inhabiting^ but onely mooumg and helping, net onely fuffc ring , butalfo worktnganddowo-. And againe in trie fame place, Man being fallen into the darkepit offnne, that he may be drawne out agame, doth not onely receiue andfujfer, but coworheth with the grace of God, andprepareth btmfelfe by beleeuing, trufiing, and vndertakjngthe duties of piety, vitill arifing vp to the Sonne of Righteoufnes, be be reptenifhedwitb the dtutne light of grace ; as Ieremie, being haled out of the dungeon t helped tbofe which pul- led htm out, by putting the clout es andcordes vnderhis arme- heles.Salmeron, another Icfuite,is yet more pz\pzb\e,Liberum Salmer.tom.3. arburiumnwpartem&c. Free will (faith hee) doth not worke page$S. one part 9and the grace of God another ; but to euery atlioh is ex- tended afwellfree-vrili as grace. But Eccbius furpsfleth all the Eccbiu* Encbir. left for plainenefle^for thus he wrketh? The beginning of onr faluatitn 9* k^A Retr&ciiue from Motive. 1 1 1 1. f&luation we haue from Gods mercy, but toyeeldto Gods whole- [ome inspiration is in our power, cfrc. Thus with an impudent forehead, they marry together Gods grace and mans will in the a<5t of Regeneration, betwixt which, a diuorce was made by the fall of Adam, and fo rcmai neth irreconciied, till we be engrafted into the fecond Adam by faith. 7« Hence it is , that the Councill of Trent is bold to af- firme, thai when ecjuall grace is offered vnto two, that one is con- uerted , and the other rcmaineth in his infidelity : the caufe is in their wills . in that one entertaineth, the ether reieUeth the grace that is offered: And to hold this (faith Molyna another Iefuite) is a matter of faiths And this is the doctrine of Thomas their great Clerkc./V is in the power of 'our free •wul{fz\\\\ \\t)to hinder or not to hinder the receiuingofdiuine grace . And another more fully and foully thus dareth to fpeake. If it be demandedwhy this man is Conner ted and that man is not, the helpe of God being giuen alike to both, the reafon is to be affigncdtofree-willyiamely becaufe the one would bee conuerted , and the other would not: And this alfo2?*//^rw»*himfelfe acknowledged. Gods moti- on (faith he) leaueth man altogether free to be conuerted, or not to be. Laity, they doe not onely hold, that we haue a power in ourwills^to tnoue towards our owneconucr(ion,and free- ly to will or ntil the accepting of Gods grace offered, but alfo MotynJifputJe to perfeuerc to the end after grace rcceiued. This the Iefuite UbMb'it. Molyna doth in exprefle words fet downc , when hee faub, That the perfeuerance of men in good, dependethvpon their owne free cooperation, and the dayly particular diuine helpe. And this is the common receiued doctrine of the Church of Rome, 8. Now out of all thefethcir opinions , three matcriall obferuationsdoe arife: firft, that that Helena of theirs, the merit of congruicy, though in word it be reiccled by ft me of the finer Iefuites,yet in fubftance and in truth is ftil] retayncd: for, whereas the Schoolemcn fay grofly,that a man by doing what he is able by the power of his nature, doth of congruity merit cffecluall grace, t he Councill ofTrent and the laterDi- uines choofe rather to fay , that hee doth difpofe and prepare himfclfe to grace, which indeedcisin effect all one : for, to merit Concil.TrideHt Seftt*. MolynJifput.i: /fqvin.cont. GentMb.$. Kiiard. art. 7. Pfo.io.explicat, arttLouan, Bel.de quot.et lib. ar bit. lib. 6. M o t i v e. 1 1 1 1. the Romifo Religion. 03 mere grace:and to difpofc a mans fclfc to grace,is ia diuerfity of words, bu: one and the fame fenfc : and this Bellarmine in- Bel d »r genuoufly confcfTcth, when he faith, that a man votyetrccon- XibAM^ll ctled 3 maj by the workes of 'penance obtaine and defer He >cx ccn- gruo,*/ congruity, the grace of \uHificatton, Thus they fay and ynfay what they lift, and gainefay each other, and iadcede arc infuchalabyrinth,thattheyknownotwhattofay : Second- ly, that howfoeuer they magnific the grace of God in word, and affirme nothing more frequently,then that without Gods grace, preuenting, affifting and following vs,we can doe no- thing, yet in very decde they afcribe well-nccre as much po- wer to free-will, as to the grace of God : yea more, for they uiakethecfncacieof the firft grace, to depend ypon the free confent of our will, and make it as it were the Porter to let in, or (hut out grace at it pleafure : which is one of the moft pre- fumptuous conceits, that euer was vttered by the mouth of man,andfullofblafphemy. Thirdly and laftJy, that this BrO grace w hich they fay , doth w ork with free- wilj,in the firfl a& of our new birth, and help & affift ir,is not intrinficall and in- habitant,but barely outward & prouocant.In rf fpe& where- of Cotter compareth grace to aftaffe tn a mans handy which at m hit owne will he either vfethfor hie helpe, or throweth away ; and to afriend,whe finding a man in a deepepitferfwadeth htm by di- ners reafins to be willing to be pulled out* And in exprefle words the fame Tcfuite faith , that this grace isonely the impulfion and motion of the holy Ghoft \ beingyet without , andftanding knocking at the doore of our heart, not being as yet let w. And 2?r//*raM»*suoucheth the fame, when hec faith, that it is but onely aperfwadtng, which doth not determine the will, but in- chnethit in manner of a propounding obie ft. And thus vnder colour oftbe name of grace , they infinuateinto mens foules thepoyfon of their doclrine, attributing in word all to grace, when indeedethcy meane nothinglcfte. 9. Thefc things being thus difcouered,let vs now come to ke,how by this doctrine the glory of God is defaced : which that it may more clcarcly appeare,two grounds are to be laid: ^ g rr the firft whereof is, that God is fo icalous of his glory, tha: he & 4u8, ' cannot p a u£ Retraffiue fr$m Motive. 1 1 1 1- cannot endure any copartner or fliarer with him therein. The fecond is, that in cafes where grace & nature feeme to workc i .Cor.4.7. together, the godlicft couifc is to magnifie the grace cf God, andtodebafethe nature of man, yea, toafcribealitograce, and nothing to nature, becaufc this fauours of humility, whereas the contrary hath a manifefttaftc of pride. Thefe grounds being fetled in our mindes,Iet vs come to the exami- nation of their doctrine. And I pray you, touching the firrt ground, doth not this do&rine of theirs make man to part flakes with God? In his glory, whereas our doctrine doth afcribeall the glory in folid , and whole to God onely : lee any man iudge whetherafcribemere glory vnto God, wee, tfcat affirmc that God is all in all to the effecting of our rege- neration, or they that fay, that our will doth cooperate with his grace, or elfe it can doc nothing : we that fay,that we are ftarkc dead co Godward,till God put life into vs by his fpirit; or they that fay3 wee are but ficke and halfe dead, and «re but onely helped and aflifted by his fpirit: wee that teach, that a man can no more prepare himfelfe to his ovvnc iutfification, then a dead man to life, or they that teach ; wee may by our • naturall powers either merit ofcongruity , or prepaie our fcluestoour iuftiflcation. LaHIy, wee that afenbeth: whole workeofour faluation toGod onely, ortheyihac attribute feme part thereof to their owne frcr-will. If this bee not to derogate from Gods glory,what can be? for apparently they fliare the great and glorious workeof our regeneration be- twixt God and man,gracc and nature. 10. Would it not(thinke you) be .1 great impeachment to Gods glory, Lfin the woikeofour creation any fhould teach that God alone did not create vs, but that we our felues were coadiutors with him : fo in the worke of regeneration.which is a fecond creation to attribute part to Gods fpirit , and part to free-will, is it not a great blemifli to the glory ofGod ? for, either it muft be faid, that God could not dor it of himfelfe alone, or that he would not : If the firfl,thcn they blafphcme in derogating from his power : if the fecond, then they dote in faying, God is not willing to maintainc his owne glory, or M o t i v e. 1 1 1 1. the Romifh Religion. o r or that he is willing to impart itynto others, contrary ro his owne word and will reuealed in the Scripture, which way Co euer they 'tui nc themfelues , they fall into the pic of impiety, and make themfelues guilty of high treafon againft the di- uineMaieftie. ii. Againe, when ourSauiour raifed vp Lazarns from thegraue, v\ here he lay (linking foure dayes , ifitbectrue which Tome write,thatZ^*rfr/#lifc was flil remaining in him, and that his foule and body was notparted,and fo our blefied Sau;our did but excite and (tirrcvp that life, which was as it vvre afleepe, and did not iofpire into him a new life , and couple together his ioule and body sgainc being deuided, is not the j-lory of this miracle mightily darkened and extenua- ted ? This is our very cafe, wee fay that a man is ftarke dead and buried in the g^aue of llnne,artd till a new life of grace be infpirf d into his foule, he cannot mouc theleafthaircs bredth toheauen-ward, ouraduafaricsfay, that he is not dead, but may med and wounded like the man, that betwixt Uricho and lernfalem fell among theeues ; and therefore needes not to be reuiued, but onely to be healed and helped with the oy!e and Wine of grace powred into his wounds, he himfelfc coopera- ting with his owne free will : who feeth not that by this do- ctrine ofours , God is more glorified, and by theirs more de- bafcd.? for the leffe andeafierthe workeis, thelefle is alfo the glory of the workeman , and the greater and harder the^ worke, the greater his glory : but i c is a leiTe worke to heale a man wounded , then to raifc a man dead , and therefore lefle glory afcendeth vnto God by their doctrine, then by ours. But what doe I fay lefle f when indeed togiue any part of the Creators glry to the creature, is vtterly to take all from the Creator : for nee will haue all or none, as Tertullian notably Termladwf* obferueth, when he faith, That true faith reqnireth this in de- btref. fending the true God, that whatfoeuer is his>we make it onely hist forfojhaliit bee accounted his , if it bee accounted onely his, by which rule, the faith of the Romane Church cannot bee the true faith. 12. And againe, according to the fecond ground, if to gue 2<5 K^i Retractive from Motive. IIII« giue all the glory to God, and none :© ourfclues, iauourot humility , but to deuide (takes betwixt God and our felues, hath a tafte of pride : then it muft need* follow, that God is more honoured by the one then by the other, becaufe by hu- mility God is honoured , and by pride difhonoured : and i.Pet.5.?. therefore the Apoftle faith, thuthee refiSheth the frond, andgi- ueth grace to the humble: for what caufe ? but becaufe the proud man feeketh his owne glory, whereas the huxble de- uefteth himfelfe of all , and layeth it downe at the footc of God : the proud man rcioycetb in himfelfe , but the humble i.Cor.1,31. reioyceth in the Lord alone , according as it is written , Let Icr.^.24. him that retoycethj-eioycevt^he Lord% Now the Romanics that magnifie free-will, haue iuft caufe (their do&rine being pre- fuppofed to be true) to reioyce in tbemfelues, which is an ar- Ioh 1 < .?, gument of pride : for, whereas our Sauieur faith , Without me ye can doe nothing, they may fay, Yes fomething, for wee can cither admit or rcic& thy grace by our owne power: and r.Co whereas the Apoftle faith, Who hath fefarated thee, what haft thou which thou haft not receipted ? they may Tay, I haue fepara- tedmy felfe in doing that which I was able, and fo made my felfc fit for grace , and this power I haue not rcceiued from Gods fpeciall fauour,but from my owne free will. All which kinde of fpeeches, as they are full of pride and flefhly vanity, fo they are fluffed with impiety and b'afphemie, and mani- feftly tend to the difpoyling of the diuine Maieftieof that glory, which is onely due vnto him. And therefore I con- clude with two notable fayings , one of S. Auguttwes, and another of (fafiandcr , a learned Reconciliater of late time; Tutiores viHitmu (faith the Father)/ totumDee damns ,&c. AttgufiJebeno that \%^Weliuemorefafelyifwe attribute all wholy to God, and c,'iU not commit our felues fart ly to God%andfartly to our felues. And this is the fart of a godly minded man (faith the R( conciJiater) Caffand. confulu to attribute nothing to themfehies, but all to Gods grace: whence de lib.arbitr, itflloweth, that how muchfo eueramangiucth to grace, yet in fo doing, hee defarteth not from pietie, though hce detract fome- thingfrom nature and freewill: but when any thing is taken from Gods grace , and giuen to nature, which b el on geth to grace, that cannot Motive. Ill I. the Romifb Religion. P7 cannot be without eminent danger* So that by the confcfTiofl both of this learned Romanift, and alfo of that reuerend Fa- ther, our do&rdnc in the poynt of frce-wilJ, is both more a- grccable to piety, and refpecTme to Gods glory, then theirs is ; and therefore in reafon to be preferred before it. 13. The next doctrine whereby the gloric of God is dar- 2, kened,andthedignitie ofChriftsmeritcsblemifhed, is their doctrine of luftificatio, which I ioyne next vnto Free- wil,be- caufe their fophiftry & cunning in this great & maine pillar of Religion cannot well be difcerncd(they fo palliate the matter with fairc glories cV goodly words,)except their opinion tou- ching the power of Free.will be firfl apprehended. And here, before I enter into the bowels of this poynt,it is to be obfer- ued, that moft ofthern vaunt and braggc that they cloe much more magnifie Chrifts merites by their doctrine of Iuftifica- tion,tben wedoe : which, how true it is, thedifcourfe fol- lowing (I hope) (hall fo manifeft, that eucry indifferent man fhallbeabletof3ytruelyofthem,as Saint Auguftine faid of the Donatifts, Thefe are the words of men% extolling the glory Aug.eMjUt.Ft* of man^vnder the name of Chrift} to the abafing of the (r lory of tUM.zja,9+, Chrifi himfelfe. 14. The doctrine therfore ofour Church touching the iufti- fication ofafinner,is in effect thus much. That a hnner is iufti- fied that is accepted into the fauour and loue of God, not by any thing inhimfelfe,or from himfelfe,but by the perfect and vnfpottcd righteoufnes of Chrift Iefus, imputed vnto him by the mecre mercy of God,through the couenant of grace,and apprehended on his behalfe by the hand of faith. The reafon whereof is, becaufe that which muft fatisfic Gods iuftice,and rconcileafinner vnto him, muft haue thefe two properties; fivftjjt rnuft be of infinite weight and value, to counterpoyfe with the rigour ofGods iuftice : andfecondly, it mult be of fufficient ability to peiformc full and perfect obedience to the law of God; fo that a perfect fatisfactbnbee made both in refpectofthe obedience which the lawrequireth,and alio of the punifhmentrha<: it inflictech. Now, no rigrneoufocfle of roan is thus qualified, but is both imperfect and vnfufficient; H no, pg kA Retraciiue from M o t i v e. I II I, nOjnottherighteoufnesofAng^sthcmfelues^eingjthough excel!cnt,yet infinite Creatures , fauing the righteoufnes of Chrift Iefus onely, who isbothGod and Man ; and therefore his righteoufnes onely, and none other,is that whereby a (in- ner muft be iuftified before God* i j. From this it appearcth,that when we fay that a man is luftified by faith, our meaning is not, that faith is the caufe of our iuftification,but onely the inHrument and hand to appre- hend that righteoufnes of Chrift whereby we are luftified :& wl^en we fay, faith alone wFiifieth ; we naeane that it alone is theinftrumentof our iuftification, becaufcit alone layeth hold vpon the righteoufnes of Chrift, and applyeth it to our felues : not that it is euer alone, but alwaies accompanyed with charity and patience, and zeale, and temperance, and otherfruites ofthc fpirit : for v*e hold,that the true iuflifying faith is euer meerc gravida honor ncperu^ as one of their own Koff.art.i.ad- fauourites affirrneth, that is > full of good workes, and euer utrf Luther. anon ready to bring them forth, as occafron feructh. Neither doe we deny, as fome of them falfly flander ys (though many 3tapktjh9.de 0fthcir chiefeft Writers gaine-fay their fellowes,and arToord toll lib I dt in- r$ tna*fau°urto fpcake the truth of vs) but that cuery one ttfic'cap'i* tnat *s Juftified muft alfo be truely fandtified, and that faluati- on is not obtained by iuftification alone, but by fan&ificati- onalfo : yet wee make fan&ification and good workes not to be the caufcs,but the effects j nor theroote, but the fruit ; nor the anticedentsbut the neceffary confequents and atten- M ibid, dints ©four Iuftification. And zi&tttarmwi truely diftingui- {hcth to be mczftvLtyiNeceJfitatefr-i$. ceiue the firft grace of iuftification : and for the obtaining whereof, he needs not any grace internally infufed, but one- ly offered externally* Whereupon they are bold to affirme, that the acl of Iuftification doth emane and proceed, Simul abarbitno&aDeo, Both from free-will, and from God. Now mm'Wtut* the caufes of iuftification, the Councill of Trent maketh to bethefe ; the final! caufc, Gods glory, and mansfaluation; the efficient, Gods mercy ; the meritorious caufe, Chrifts merits j the inftrumentall, the Sacrament of Baptifme ; but the formall caufe, which is the chiefeft and % AbZ «, Datejft rei, giueth being to the thing, as the Logicians fpcake, they make to be an inherent righteoufnes wrought in vs, and in- fpiredinto vs by the Spirit of God. And this in briefe is the doctrine of the Church of Rome, touching the iuflification of a (inner* 1 7. Wherein let vs obferue three maine and fundamentall dirrerences,bctwixt their docStrine and ours 5 in all which they raze the foimdation, and dedignifie the merits of Chrift, and Ha tkc ioo ^J Retracttue from Motive. 1 1 1 1. themercy ofGod,tocxtollthcdignitieof man. Thefirft in their preparations, wee hold that a man cannot any wayes difpole himfclfc vnto grace, but is wholly fitted and prepared by God;and that thofe a6ts of preparation(as they call them) are not fore-runners of iuftification, but rather fruites and effects thereofjthc y teach the contrary, as I haue fliewed.Thc fecond difference is,that the workes of a man iuftified do not merit incrcafe of grace,which they terme the fe cond iuftifica- tion: but as the beginning of grace is from gods mercy alone, fo the incrcafe and augmentation thereof and perfeuerancc therein, is onely to be afcribed to the worke of Gods fpirit, ?hil*i.£. according to that of Saint Paul, Phil. i.6\ He that hath hc- gunne this good worke wyott^willperferme it vntillthe day ofle- fusChnft: this we hold, they the contrary. The third diffe- rence is in the formall caufe of our iuftification, which they maintaine to be an inherent righteoufnes within vs, euen the righteoufnes of Sandtification. We on the other ride affirme, that the formall caufe of our iuftification, is the righteoufnes ©fChriftlefus, not dwelling in vs, nor proceeding fromvs, but imputed vnto vs by the mercy of God. 1 8* Hauing thus layd open both our doctrines, let vs ex- amine and trye which of them giueth moll glory vnto God, and moft exalts the meritcs of Chrift, for that muft needs be the truth,- and which liftethvp higheft the proud nature of man, for that muft needs be falfhood and errour : cfpecially, feeing that Gods dignity, and the dignity of man; Chrifts merits and mans, areas it were, twoskaks of aballancc, whrreofthe one riling, the other fails, the one lifted vp, the other is preffrd downe. Firft therefore,tcuching the workes ofpreparation, whether doethey more magnific Godsmer- cie.that fay a man cannot prepare and difpofe himfelfe at all *o grace, but is wholly difpofed and prepared by God ; or they that sffirme that a man can prepare himfelfe by his owne endeuour,a(TiHed outwardly with the grace of God ? the one makes Gods mercy the fole caufe of iuftification, the other buttheadiuvantand helpingcaufe. And whether doc they iduancc moft the dignity of man, that fay, that a man can do nothing M o t i v £. 1 1 1 1. the Romiflo Religion. 10 x flothing of himfclfc for his ovvnc iuftification,or they that fay that a man can doc iomcthing to the preparation of himfclfc to that great workejthc one attributcth fome dignity to man, the other, none at all ; we affiimc the one part,the Romanics the contrary : and therefore our doctrine tends more to the debating of mans worth,and confequently to the exalting of Gods glory, then theirs doth, 19. True it is, like Ferrimen,that lookc Eaft and go Weft, they with their great Grand-father Tclagiui, talkc of grace, when they meane nothing bur, nature, and fo deny indcedc that which they affirmein word, if the matter bee examined according to xxufoSox ? cLgitu confeffed a neceflity ofgrace in all fpirituall actions, and yet was condemned for an enemy JtrluftMi^ to grace, by the Church of God, becaufe heevndcrftood not cap, ;i.3$« by grace the fan&ifying workeof Gods fpirit,but an outward moouing and perfwading power, aflilhng mans free-will to the effecting ofhis owne faluation. The very fame is the do- ctrine ofthe Romanifts,as hath beenedecl3red,and therefore wee may iuftly condemne them as enemies to the grace of God, whatfocuer they bragge and vaunt to the contrary. 20* Secondly, touching the fecond iuftification, which flandeth,as they fay, in the augmentation and encreafe cf our iuflice : let the moft partial! Reader iudge, whether tcnd3 mod to the magnifying ofGods glory, their doctrine which teacheth that wee mcrite the encreafe of our iuftice by our owncworkes : or ours, which teacheth, that both the feed and the growth, both the rootc and the fruice, both the be- ginning and encreafe of all righteoufneffe, is the worke of Gods fpirit alone, preuenting, aflifting, and vpholding vs to the end ; and thn thefc feuerall workes ofgrace are beftowed vpon vs, not for any meritcs of our owne, but fimply and en- tirely for the merits ofChriftIefus.I,but they will fay,works doe not merit iuftification, becaufe they are ours, but becaufe they are works ofgrace, which grace flowcth from thefoun- taine of Chrifts mcrits,and fo they attribute afmuch3or more, to grace 2nd Chrifls merites, then wee doe. To which I anfwetc, two things : fitft, if they held that thefe workes H 3 were 102 ^A Retrtftiue from Motive.. Ill I. were merely from grace, they faid fomeching to the purpofe, but affirming as they doe, that they arc partly from grace, and partly from the power of free-will , as two ioynt caufes, this their fomething is nothing,but a vizard to couer the vg- ly face of their errour. Secondly,lct this be gramed,that their doctrine is, that they proceedeoncly from grace, neuerthe- leffe being wrought in man , and a£tcd by man , they muft needes bee called, andbeindeede in part mans workes, be- caufe man doth cooperate with grace; and therefore to make them meritorious abiblutely of grace , muft necdes tend in part to the exalting of mans dignttie , andconfequentlyin part to the impeachment of Gods. For, let an anfwere bee giuen to this qucftion, by what meancs doth a man continue in iuftice, and encreafe in holineffe: Wee anfwere with Saint v, .. , * Paul, By the grace of God onely, who as hee hath begun thtt good wcrke mvs.fi willferforme it vntiHthe day of I e fits Chrift ; but the Romanifts will anfwere , that this is done by the me- £«*». diftM. rit of our owne workes : which workes ho wfoeuer they may £*2J9£ colour the matter, by faying, they are works ofgrace,and re- ceiue power froCbrifts merit$>yet being the works of man al- fo,by the power of his free-will,wbo feeth not,but that Gods glory is greatly blcmifhed hereby, and mans worth extolled > 21. Thirdly, touching the forme of iuftification , which ofvs doth mod honour to God ? they whkh teach that it is an inherent righteoufneffe habituated invs, or wee that fay, jhautisChrifts righteoufneffe imputed vnto vs? wee attri- bute all vnro Chrift , and nothing to our feiues : they fhare the matter betwixt Chrift and cur feiues: for this inherent righteoufneffe, though it procecde from Gods fpirit, as they fay, and is a worke of grace , yet in three refpecis it may bee called our righteoufneffe by their doctrine : firft, in reipeel of the roote and fpringof it, which is, as theyaffirme , partly grace and partly nature. Secondly, in refpe& of the fubieefc, which is the fou'e ofman, which may bee alfo called the in- strument by which it is effected ; and that not a dead fubiccl or Hueleffe inftrument,as we fay mans nature is.till it beliued and qukkned by Gods fpirit^but of it felfeliuing and quicke, and Motive. IIII. the Romifa Religion, 103 and fit for Co great a workc. Thirdly,in refpeft of 'the medium or meane,by which it is attained, which they hold is the me- rit of our owneworkes, aslhaue fufficiently dfcouered ouc of their ownebookes. Now then, if this inherent righteouf- nefle bee in part our owne, andnot whoIyChrifts , butthe righteoufnefle imputed be wholy and entirely Chriffo, and not in any refped ours,faue that it is giuen vnto vs,and made ours by iroputationjwho can doubt but that this our doctrine is farre more auaileable for the aduancement of Cbrifts glorys and debating of mans excellence, then theirs is ? Adde licre- vnto, that it muft necdes be a difhonour to God, to fay, that an vnperfec5t,a polluted and a ftayned righteoufnefle, fuch as tbebeftof ours is, can farisfic the abfoluteand moftcxacSt. iufticc ofGod : but it is an extolling glory to Gods iuftice, to fay that it cannot be anfwered,but by the rrioft perfect and ab- folute righteoufnc(Te that euer was in the world ; fuch as the righteoufnefle oftheSonneofGodis, who taking our fiefh vpon him,fperformed in the fame, all righteoufnefle, that the ft ri&etl iufticc of God required, for our fake?* 22. All which things layd together and diligently weigh* ed, we may fee what caufed all the Saints otGod , when they came to pL ad their caufes,before the tribunal of Gods iudge- ^n *V ment, to difclaimc all their owne righteoufnefle, and to la/ pral.143^. faft hold vpon the righteoufnes of Chrift the Mediatour , and Rom.7.14.19. the mercies of God in him, who is the fountaine of all mercy; 10. cuenthis, becaufethey pcrceiued that by this deieeling and *«Cor.4.4.&c. defpoyling of themfclues of all worthinefle , Gods glory was greatly magnified, as alfo when they examined tiieir beft workesby the rule of the law , their owne confciencestold them,that they were net able to abide the trial,if they flu uld bee weighed in the ballance of iuftice, and not of mercy. Therefore this is the common voyce orall Gods Saints : Enter pfa].I4. ,s not into iudgement with thyferuant, O Lord, for in thy fight fball none that imeth be iuUtfied : to which, in a fweet harmony ac- cord all the Fathers. frf;o ml! glory concerninghis righteoufnefle or}gfa 'm %omv (hich Origen) feetng heheareth God faying by hk Prophet, All cap.3. ywr rtghtewfnefle is as a cloth of a menftrmns woman , oar per- il 4 feilion 104 K^i Retracfiue from Motive. Ill I. Gregor. moral, l.^capB. Jug.inPfalqz &ntar»infeft. omnium Sari* tforfer.i. Zd.de luflific. lib. 5. cap. 7. Refar.Catbelic. >.Cor.i.3©, feblionitfelfeis not voj/d of fault (faith Gregory*) vnleffethefe* uere Judge doe weigh it mercifully in thefub'Mlfcalct of his iuftice: Wljofo liueth herejoowfoeucr iuftly he line jet woe vnto &iw(faith S. Augu$~linc)iftjod enter into iudgcmcnt with him: if our iufiice beftrttlly ifidged (faith S . Bernard) it will bee fundvni^ft and fcant. And this infallible truth xmuCigo\\%o(tBelLrfr>ine him- felfc, though vnawarcs, this plaine confcflicn : Tutiffimum eft bifoU Deimifericordia conquiefcere, &c. that is , it u thefafeft courfe to repofe eur confidence (what in our owne righteou£ ncflc ?no) : in the fole mercy of God. Is it the fafeft courfc for rmnsfaluation? fois it for the advancement cf Gods glory, for the one isfubord.nafe to theothcr: who thrn that hath but common fc nfe , will not chufe rather to repofc the hope of his faluacion on Gods mercy,then on his owne righteouf- neffc? atieaft-wifeif hce regard either Gods glory, which- all fliould,and that aboueall,or his owne ioules hcalth^which fliould be next to the other in our defaes. 23. ISy this itmay appearc, what a vaine bragge that is of fome of them, who boaft that they doe much more magnifie Chriftandhis merits then we doe, becaufe wee make them (fay they) fo meane , as that they feme the turne enelj to couer And hide Jinne:\\herczs they contrariwife do fo highly efteemc them, that they held them able , bothtopurehafe at Gods hand an inherent righteoufneffe : and to giue it fuchforee and value, that it can make amaniuit before God, and worthy of the kingdomc ofheaucn. In which braue vaunt, there lye lurking no k Me then threcgrofle abfurditics. Firft, they lay a falfe imputation vpon our doctrine , that wee fliould hold Chrifts merits to be fb-meane, astoferueonely to couer and hide finne ; whereas wee exprefly teach , and that with one confent, that for the merits of Chrift, not onelyour finnes are pardoned, but alfo that grace is infpired into our foules, and fan&ification, and new obedience, and Chrift is made vnto vs oiGodiWifedcmeyrtghteoufnefffffanelificatioH, andrc- Acmftiomby which it appcareth,that we afcribe euen as much in this regard to Ghi ifts merits}as they do ; and therefore this u ft mere cauill and flander, hatchtbythem to breed difgracc to M o t r y b. 1 1 1 1. the Romifh Religion. lo 5 to our Religion. Next^thcy contradict themfelucs : for to fay, thatChriftgiucthflrengthtoour nghteoufneffe to purchafc heauen, is to affirme/hac without our helpc, Cbrifts righte- oufneflew3s not of fufficientvalewto make chat purchafc: and yet the fame men fay , that Chrifts righteoufneffe was of infinite valew.Nowif it were of infinite vale w, then it made the full and perfect purchafe it felfc: and if it made the full purchafe, then he need not giue ftrength to our righteoufnes to doe the fame. Thus either the one or the other mufl needes be falfe,except we will haue a double purchafc of one and the fame thing,and a double fatisfactien of the fame debt, which is in no cafe agreeable to the iuftice of God, Laftly , they (hew ther arrogancie/m that they fcorne to rccciue the king- dome of heauen, as an almes aad free gift from God of his mere mercy towards them : but they will haue it like fiurdy and proud companions , as a due vnto their deferts , or a re- compenceto their fctuice: nay, they will net haue it from BeUepuriat^ Chrirrs purchafe alone, but they will bee ioyned purchafcrs W«i»wj.i4? with him, or clfe they will haue none of it :then which, what can be greater arrogancie ? And thus by this vaine vaunt they fall into diucrs palpable abfurditics, and plainely difcouer, that it cannot any way be auoyded,but that by their doctrine ofiuftification, they doe exalt the dignity of man, and pull downe theglory of Chrift our Sauiour. 24. The third doctrine whereby they derogate from Gods 3 • glory, is their monfter of merir, which I put in the next place, b:caufe it ifTuethfrom the two former , as the Progcnitours thereof, the doctrine of iuftification by inherent righteouf- nefle, being as it were the mother of it , ^.nd that of free-will theGraud-mother: and fo it cannot be, the fountainc being poyfoned, but that the waters ftreaminfcthere-from, muft needes be infected : and becaufe mtltmcrtfe'it ewdv, ancuill groweth worfe by propagation, and the datghter commonly execedeth the mother in naughtinefle,therefore this doctrine is farre more blafphemous, then either ofthc former, and ex* ccedeth them, both in derogating from Gods glory, and fet~ ting vpriwas dignity againftGod. Aad the Proctors ofthc Romjflfc ioe> k^A Retraffiuc from Motive. I III- Rarnifh Court, in no fubiec-t doe more throat it out, then they doc in this, nor take more paines in any, asiftheirliue- lyhood lay vpon it. And yet, if we draw necre vnto thcm,we fhall eafily perceiue, that all is but a vaine blaft of words puf- fing vp the proud heart of man, and pulling downe the glory of Chrift, as I hope I fhallplaiucly and briefly rnanifcft by the difcourfe following. 25. Their doctrine touching themeritc of workes, is in briefe this , that Aere is fuch a dignity, excellency, and per- fection in the workcs of the Regenerate, that by the rule of iufticethey doe not oncly deferue temporalland fpirituall bleffingsherein this world, but alfoeternall life and euerla- fting blifle in the world to come. In which do&rine, thcie three poynts are to be confidercd : firft, that they make the good workes of the faithfull abfolutely and perfectly good, Bell.de iuflM^- ablctoflandout withtheiufticeofGod,andanfwere the full £4p,i . rigour of the Law : fecondJy, they make them proportiona- ble to the reward, for betwixt meritum and debitnmi properly taken, as they doe, there is alwaies a Geometrical! proporti- on ; and thirdly, they place this meritorious dignitie in the workedone, asitisaworke, and that notpaffiuely, as it is wrought in ts by grace, but a&iucly as it workethby free- will, as hath bcene (hewed. 2 6. That all thefc things are thus,as I hauc faid,let vs hearc Bett.de iuftM'4. th?mfe!ues fpeaking in their owne words , The workes of the cap.\6. iup (faith Bellarmme) are Jimp ly and abfoltttely good. And in idem lib. 1. cap. another place , They are fo good and foperfetlt that Cjod were i6.&i7* vniuftjfhe Jhovld not reward them with eterttati life : and, that not oncly in refpetlof Gods promifes , but ettenmrefpelk of the worlds themfelttes. And toprooue this, hecproducethfeuen ftrong rcafons, as he thinkcth,but indeed weake ones, if they be throughly examined. *Andradttuy theapprocued inter- A*d.Ortbodjx~ prctour an^ defender of the Councili o\Trent, goeth further, Uie, lib. 6* a"d fa:h, that the heauenly blejfedncs, which the Scripture cal- leth the reward of theiufty is not giucn them ofGodgxzus.and freely , but is due to their workes^yea God hath fet forth heauen to fate for our workes .Be/lar mine alfo callcth good workes,^**- catura M o t i ve. 1 1 1 1. the Eomijh Religion. 107 cut *r* regni cxleftis ± the purchafing of Hcauen. The Rhe- mifts are yet more infolcnt : Goodworkes (fay they) are true ly \ xlm^T* andproperly meritorious, and fully worthy ofeuerlaftwg Itfejoea- Heb.6.10. " ften is the due aidiuft ftip >end which God by his tuft ice oweth to the per fons working by his grace, and that Godfbould be vmuft^tf he rendrednot heauenfor the fame. But Ruardus Tapper is yet ^u^-^pper in more impudent, for he (zkh,God forbid that the iuftfbouldex- ex^a^Uuan. feci eternallhfe, as the poore man doth an almes t it is much more m'lm aT '9 ' gloriom that they Jbould haue it as Conquer ours and Trium- phers, as thepriz,e due vnto their labours, Gregory de Valentia Gre^ de^en* goeth yet further, and faith, T hat the workes of the faithfull, Tin/JfeZT beftde their ftrength of meriting, hauealfo a power offatisfying for thepunijhment. 27* Touching the proportion of our workes, with the re- ward, Bellarmine faith , That in a g$od works proceeding from Benjeiun /• - grace, there is a certaine proportion and equality , to^the reward cap.17. of eternal I life, and that not only in regard of the promife and acm ceftation, but euenoftheworkeit felfe. And this he proucth in the place quoted by many arguments, which are worthy to be read, that we may fee the very pith and fubftance of their opinion, touching the merite of workes. True it \s,Bellarmine doth not make this proportion an abfolute equality betwixt the worke and the re wavd}according to the rule ofcommutatiue j^emn * ca^, iuftice, but onely by the rule of diftributiue iuftice, which hath refpeel not fo much to the worke, as to the wortbineiTe of the perfon working. But herein he crofleth other his fellow Ie- fuites ; For Snares faith, That a fupernatur all works proeee- sttwz.tQm.i.in ding from grace, within itfelfe, and of it owne nature, hath a pro- Thorny .^.41 . portionand condignity with the reward, andafuffcient valew to Seft.$. be worth the fame .And C*/?^afrirmetn,that the reward which Cofi.Encb.ca+7,. God giueth to our workes, belongcth after a fort both to commutatiue and diftributiue iuftice , though the diftributiue part of iuftice, which requireth the dignity of the perfons, doth morefhine forth in it then the commnt atiue \which confidercth the equality of -workes. And the Rhemifts, That our workes of their Rhem. Anmtjin very nature deferue etern all life, the reward where of is a thing i.Cor.3.8.. equally andiuftly anfwering to the lyne and weight of the worke, rather I0g Ky£ Rett 'Aciiue from Motive. Ill I. rather then a free gift. Yea.hc croffeth himfelfe, for inthefc- uentcenth chapter, he auoucheth that the proportion betwixt the worke and the reward, is rationeopcm, in refpe6tof the worke. Now I confeflc that fome of them aflirme indeed,the rcafonof meriting of ourworkes, to arife partly from this that we arc adopted the fonnes of God, and hauc vnion with Chrift, and fo they are made meritorious by the dignity of the perfon which worketh them : and partly becaufe thcyproceede from grace ; and alfo, partly by rcafon of thepromife which God hath made vnto them, whereby hee Andr.Qrth.tx- bindcthhimfc Ife that he will reward them : butlctallthefe plicatMb.6. be granted (though all of them bee denyed by many of their Caiet.i.z.q.114. owne Writers, who attribute nieritc to the worke, without Bam de merit. rcjatjon cfthcr to the perfon, or to grace, or to thepromife) 4,1 4* yctit wiilnotfree their doctrine from palpable impiety, as thefequent difcourfefhall (Itruft) makeapparant. After that I haue in oppofition to this doctrine fet do wnc the fumme of that which we hold touching the dignity of good workes. 1 omit to name their merit of cogruity, becaufe rnoft of them- - felues arc afhamed of it. 28. This is therefore that doctrine which our Church maintaineth concerning good workes : Firft, wee belceuc afTuredly that good workes are neccflary to faluati^iijbut fo, mn.de em. & V* via regnt> n*nc*»f*> regnandt^s the way to the Kingdome, lib. Arbitr. not caufes of raigning, and as fignes of our Eletlion, andforc- runners #/ 'our future happinejfe, as Saint /fcra^tefhfleth.Tnis with one confent we all teach, and the Romanifts that (lan- der vs with the contrary aflercion, cannot produce fo much as one fentence out of any of our Writers, which being right- ly vnderftood, doth import the contrary,as fhail be hereafter fully proued. Secondly, wee hold, that as they are neceffary in refpe£tof vs, fo they are acceptable and wellpleafing to God, not for their own fakes^ut for our faith- fake in Chrift, in whome onely the Lord is well pleafed,both towards him- fclfeand ail his members. Thirdly, we bcleeue that they are not onely thus acceptable and well pleafing in Gods fight, but alfo that the Lord will reward them afTuredly both in this life Motive. Ill L the Romijh Religion. iqo life with tcmporall bleffings, and in the life to come with e- tcrnalihappincffe ; according to that of our Sauiour, #^0. Mat. 10.42. foenerfhallgiue vnto one of thofe little ones to drinfy a cup of cold water, in the name ofaDifciple, hejhallnot lofe hu reward. But laftly, we conftantly aflureour fdues, that this reward is not giuen of God for the merite or defert of the worke,but of the meere grace and mercy of God (or the merits of Chrift : ac- cording to that of Saint Bernard, The mercy of God kmy me- Ber.in C2.fer.6i rite : and of Saint ^ugusline> God bringeth vs to eternaHltft, Aug. degrat. & not for our merits , but for h is owne mercy. For a reward is not hb*arbit.cap& oncly taken for a due debt in Scripture, but alfo for a. free gifr,as may appeare by comparing Mat.<$>q6."mi\\ Ltik^6.%i, Mat.f.4^. In the one place wherofthc Holy Ghofl vfeth the word^i^, Luke 6.31. in the other Wo/^fpeakingof the one and the fame thing. So that the fumixft of our doctrine is this in few words , wee re- nounce not good workes, but the merit of workes : and wee verily beleeue thai Chrift is the ftorc-houfe of all merite, and that out of him there is no merite to be found in any t no not intheiufteflthateuer liued : and yet the merits of Chrift, ashisrighteoufnefTe, are made ours by imputation 5 and in that fenfe oncly we may bee faid to merit sad deferue eternall life. As for our beft workes, though they bee wrought in vs by grace, yet paffing through the corrupt channell of our de- filed nature, they get themfelues fuch a tinclure and ttaine, as in regard ofthe corruption which clcaueth clofe vnto them, they can deferue Nothing at Gods hand,if he fliould lay them to the rule of his iuftice, and not weigh them in the ballancc of his mercy ♦ This is our doctrine: and that it is fojappeale to BetlarminehiwMk, who confefleth, that by faith alone wee Bell.de tuft. 11,+, doe not exclude other vertnes, but the merit of them ; and that caP'lt we make good worses ncceflary to hluw.oniN'eceJptatepra- fentUy non effcientioii as he ter meth it, By neceffttie of their fre- fencejiot by nectffitie of efficiencies Let vs therefore now come to the examination of both thefc doctrines, and fearch which ©f them doth giue mod glory to God, and honour to Chrift ©ur Sauiour in this rnaine pillar of our Redemption* 2p, Andfirft, doth not that do&rine tend manifeftly to the- ! IO k^4 Rctr&tfiuc fr»m Motive. 1 1 1 1 the embafing of Gods mercy, which teacheth men not to re- lie wholly vpon chat for their faluation, but partly vpon their owne merits/ Efpccially , feeing grace and workes, merit and mercy, cannot ftand together, no more then light and Rom.n.tf. darknes,as the Apoftlc teacheth, If it be of grace, it is no mori ef workes, or elfe were grace no mere grace ; but if it be ef worses, it is no more grace, or elfe were worke no more worfy. So may we truely fay, If faluation be of mercy, then it is not of merit, or elfe were mercy no more mercy ; but if it be of merit, it is no more of mercy, or elfe were merit no more merit : and To by kindling the fire of merks,they vtterly dry vp the foun- Quefipra. taineofmercy. And for that caufe Saint Bernard miketh the mercy of God his onely merit. And Saint Augufkine difclay- ming all merits , and laying clayme onely to Gods mercy, faith a s before ; Godbringetb vs to eternal! UfejtQtfor our me- AufrinTfalM. rits tbut for his owne mercie : And in another place, Hisprt- mife is Jure, not according to our merits , but according to bis Cbryfoftjn Colof. meYcy. And Chryfoflome faith , That no man fhtwethfuch con* uerfation of life, as that he may bee worthy of the Kingiome of beauen, but it is wholly the gift of Cjod. In all thefe pla ces merit is oppofed vnto rnercy,as things of their owne condition in- compatible, and therefore oncmuft needes exclude theo- J?r^rL a^ tner. And furc in reafon it muft needs be fo/or mercy is free, cap, %£. Grace ts not grace tn any fort ytf it be not free m en cry fort (! ay th Augufiinc) 'but merit requireth the reward of debt : Mercies obic6t is rcifery and vnworthinelTe, but merit is dignity and worthinefie, and therefore cannot bee theobiectof mercy: Mercy reioyceth againft iuftice, but merit appealeth vnco iu- mce,andcha]iengethGodofvniu{tice, if it beenotrecorn- penced. Laftly, in mercy, God is the Agent, and (infull Man the Patient ; but in merit, righteous Man is the Agent, and God the Patients And therefore, betwixt thefe two things, Merit and Mercy, there is fuch a difproportion and contrari- ety, that they cannot be reconciled together* 30. I but they fay, our workes are not meritorious cf themfelues, but partly as they proceede from grace, and arc wrought in vs by Gods Spirit, andfoitisGodsrnercy , that we M o t i v e. 1 1 1 1. the Romiflo Religion. 1 1 1 we are enabled to merit 5 and partly by vertueof Gods pro - mife, whereby hee hath engaged hirofe!fe to crownc thofe merits 'with "lory, which he hath wrought in vs by grace : to which double obie6tion I returns this double anfwcre. Firfi, If all good workes ifTue from the roote of grace , as they doe indecde, then how can we merit thereby, feeing that which doth merir,muft bee our owne, and not anotbers, especially his of whom welooke to merit? (So faith Hilary) it is for him Hilar, de trhit. to merit , who bimfelfe is to himfelfe the Author of get ting bis lib.u. merit : and thcrfore if it be true which they affirme/hat Gods grace is the onely fountaineofall good workes (as without doubt it is) ic is fo farre from following thence, that therefore our workes are meritorious , that it followeth by mere ne- cerfary confequence, that therefore they are not meritorious* And this conclusion is made by diuers ofche ancient Fathers thcmfclues , We haue nothing to reioyce or glory of(fa\ ' ; Cy- CyprUn ad prian) therefore nothing to merit, becaufe we haue notht g of our Jgairjitr.} . owne: The merits of men are not fuch (faith S.Bernard) as that *•*• life et email by right is owing for them (and why?) becaufe all Bi'n*inannM* merits are the gifts of God i andfo man is rather a debter to Cod for tbem,then Godtoman, And S.Auguftine ^Eternall life fhould Aug.epift+ioi* be rendredas due vnto thee , if of thy fe If e thou hadfl the right e- cufneffe, to which it is due \ but now ofhufulneffe wee receiue not onety grace now to Hue iuftly in our labours to tht end, but alfi grace for this grace, that afterward wee may liue in reft without reft. So then^if our good works arife only fro Gods grace,this maketh plaine againft all merit, as they know well enough, and therfore(behold their fraud, and the myfterie of iniquity) though they flndow the matter with goodly words of grace and mercy,yet vpon free-will they hang the vertue and effect of this grace , and from that fouataine doe they dcriue vnto man all this merit, which they talke fo much of: and (o bow- foeuer they afcribe vnto Gods grace the caufe of merit, yet Bel.de mftific* in very dcede with them , it is free-will chat maketh a worke /tf.f,w;fio. " meritorious. 31. Secondly, I anfwcre, that when God doth promife to reward out woikei with ctcrnalUife,etcrnall life is due to vs, bus H2 *^A ' RetraSftue from Motive. IIIL but not for our workcs fake, but for his promife fake : for ma- ny things are due by promife, which haue no reference to any defers As if the King fhould promife one of his fer- uantsathoufand pound of his mere liberality, for keeping a Hawke, he is bound to pay him (o much : but is it from the feruants defcrt, or from the Kings bounty ? So God pro- rnifeth etemall life to our workes , and by reafon of his pro- mife, wee may challenge it as our due, but yet it is not for our worke , but for his word fake , as Saint Auguftine con- Aug. de verbis feffeth, when he faith : God is become a debter, not by receiving jipoflol.fer.i6. any thing from vs, but by promifmg what it p leafed him : therfore a reward giuen by promife,is fo far fro importing defert, that it rather oucrthroweth the very foundation thereof, by be- ing a worke of mercy s as the fame Augustine faith in another place : The promife is fare, not according to our merits, but ac+ cording to his mercy. The doctrine of merit then vndermincth the mejrcy of God, which way fo euer they turne themfclucs, whether to grace, as the caufe of the worke, or to Gods pro- mife,as the caufe of the reward. 32. Againe, by this doc-trine, not onely the mercy of God is darkened, but alfo the merits of Chrirl quite eu3cua- ted, and made of no force: for if Chrifts merits were fuffici- ent, what neede there then any fupplyof our ovvnc: if our owne merits be neccffarily required,tben Chrifts merits were not fufficient. JfChrifts merits were perfc6v, thenmansme- rits cannot. be added vnto them, for that is peifecl:, to. winch nothing can be added: but if mans merits muft bee added to them, then it followeth, that Chrifts were not perfect; and fo no merits stall: for this property is requires in a merit, that it bee perfect: and fo either they muft denietheneceflityof our meriting, orconfeflethevnfuflficiencie of Chnft: either they mud acknowledge Chrifts merits to be vnperfeel:, or ourstobevnneceffarie, yea none at all. I but (they will fay) Chrift did not onely merit the pardon of our fumes, butalfo that our workes fhould be meritorious of life euerlafiing: and by this (fay they) are Chrifts merits more magnified then by vs, becaufe the greater the gift is, the greater is the glory of the M o t i v £. 1 1 J I . the Rowijh Religion. 1 1 5 the giucr : fothat our meriting doth not argue any wan: in his merits, but rather proue a greater efficacie to be in them : for ro this end willhee hauc vs to merit, partly that we may (hew our felues like vnto him, and partly to trainevs vp in "oodworkesbythisfpurre. Allthefearebuc Alius, andin- deedemerecauils, forfirft, to fay, thacChrift did not alcne merit for vs ccernall life, buc alio grace, that fo we might me- rit eternal! life for our felues: what is it, buc to make vs our owneSauiours; for all our merits come from grace and free- will ioyned together, as hath beene fliewne, and grace is no- thing with them, except free-will concurrewith it: forthey teach, that we may receiue it if we will, and when we Iiaue it, we may merit, if we will, ecernall life, or elfe goe without it. What is this (I fay) buc to affirme, that a man is not faued by Chnfts merirs, but that by the helpe of grace hcedorhfauc himfelfe by his owoc merits? and lo they (houe Chriftcucof his office, and put themfeiues in his roome. 33. Secondly, I anfweie, that the efficacie of Chrifts me- rits, is greater in purchasing eternalllife for vsby himfelfe alone, then ingiuingvsableneiTe to merit it for our felues; becaufeic is a grester glory, and a token of greater power, to effect a thing immediatly without meanes , then by the me- diation or vfurpation of any meanes whatfoeuer* In the for- mer, all the honour is to the worker, in the later there muft necdes be fomc glory afcribed to the meanes, and fomc po- wer attributed vnto them: and therefore to fay, that Chrift hath onely merited by himf-lfe without vs eternall life for vs, is to giuc the entire and perfect glory vnto him,and none vn- to our felues : and to affirme, that hee merited to make our wotkes meritorious, is to derogate from his glory, and to de- tract from the efficacie of his death and palTion. 34« And here we rmy fee the vanity oiBettarmincs aifeni- on,whotoproue» that by this doctrine of thcirSjtheyafcribe itlML more efficacie co Chrifts merics then we doe,bringcth in this iimilkude,£/V#r qttod Dchs^c. thac is , As in that Godvfeth the Sunns to light tn the world3fire to heat it9ayre and rains to re- fresh it, U not an argnmevt ofweakeneftt in god, that hee cannot I dee 11^ ^ RetrActiue frcm Motive. 1 1 1 1. doe all thefe things by himfelfe without them9 but rather of his omnipotencie , in that bee was not onely able to doe thefe thinas himfelfe, but alfo togiuepowerto thofc creatures to doe them \fo it is an argument of greater power in Christ s merits , togiue firength to our worhes to merit heauen , thenifhee did it for vs without our workes, I, but by Bellarmines Jc2ue (that I may fpeake with all humble reuerence to the diuineMaieHie) the power of God had beene more manif ft, and his cmnipoten- cie more cenfpicuous (I doe not fay had beene great? r) if he fhoulddoe thefe things immediady by hlmfelFe, then it is by iheglaffeof the creatures. As when the Lord came downe in perfonvpon mount Sinai, and gauethe chi'drcnofT/r^/ the law from his owne mouth, his glory was mere famous and fearefull, then when hee fent it them after by the hand of who hathgiucn Any Aom.n.2j- thing to God, Rom. 1 1 .i<$.Heftandeth net m neede of our good ?fal.i6.i. dtedes,J>h].i6.2* Indcede,wcdoeglorifieGodby our good workes* M o t i v e. 1 1 1 1. the Romi/Jj Religion. I ( 5 workes, but that is not by encreafing, but by publifhmg and proclaiming of his glory: but the Rjmanifts fay, that the glory of Chrifts merits is augmented by our merits , which muftneedcsbearnoftblafphemousfpecch. Ina w^ rd,feeing we doe not fmde in Scripture, that Chrift died to giue merit to our workes ; but to purchafepardon to our finnes,and ob- tainc life forts \ wee muft bee content to thinkc tbar this fer- ucth moft for his glorie, and that the contrarie is derogatory thereunto, 3 5. Laftly, where did we cuer read, that wee mutt be iikc ynto Chrift in meriting ? we read, that wee mull bee holy as he is holy , and humble and mecke as bee was humble and meeke, and patient as he was patient 5 to wit, in quality, not in quantity, in imitation, not in perfection: but to merit as he did, is no where to be found : nay,it is a thing impoflible, for it is an infinite and omnipotent workc ofiighteoufnefle, that can dcfciue any thing at the infinite iuftice of the omni- potent God, ?nd it muft bee of infinite valew, that can pur- chafe that infinite reward. And therefore it wos ncceffaric, that he which ftiould be ourRcdeemer, ftiould alfo be God, becaufe neither Angel! nor Archangel^ nor any creature elfe could performe a worke of that price , which might be iuffi- cient to merit the kingdome of hcauen. It is therefore a moft grofleblafprumie, to fay, that we mutt belike vnto Chrift in the point of meriting : for it maketh cuery man a Iefus, that is, a Sauiour and Redeemer to himfclfe. Therefore to conclude, I fay with S. Bernard, Let the glory rernaine to the Lord vnt to*- BerHt \n Clinu chedy he hath triumphed otter the enemie alone , he hath freed the /er.13. caf nines done, hee hath fought and conquered alone : and with S» Atigtis~iine3To whom we are endebtedfor that we are Jo him we juwfl.in pfol, areendefoed, that wee are iuflifizd: let none attribute to Cjod 144, his being , and to htmfelfe his iushfying; for it is better which tho:tgiueft to thyfelfe, than that which thou giuefi vnto God ; thou gtuefl the lower thing vnto God , and the higher to thy felfe, giue all to him , fratfe him in all. This wee doc by our doctrine, and they the contrary : and therefore it is moft ma- nifeft, that by this doftrinc of theirs, mans glory is exalted, I 2 and H q ^A Retracliue from Motive. IIIJ and Chrifls defaced , mans merits lifted vp , and Chrifts pulled downe, which cannot ftand with the truth and finceri- ty ofChriftian Religion. 3 (5. The fourth doctrine which tendeth directly to the dis- honor of God, & the abaflng cfChrifl$ glory in the work? of our redemption, is their paradox of humane fatisfaclinns: by which they teach, that Chriit by his death hathtnade fatisfa- cYionfor the guilt of our (inncs , and theeternall punifhmenc due vnto them, but weeourfeluesmuftfatisflcthe iuftice of God, for the temporal! punifhmenc either in earth or in Pur- gatory : whereas we onthe contrary teach and beleeuejthat by ChYsfts death and paffion, a perfect and all-fufficient fatik faclion is madeto the iuftice of God, for all rhefinncs of men, and for all the punifhment thereof, both eternall and temporall. As for our doings or fufferings, we acknowledge the one to be fubordinately required as fruitesof our faith, artd the other neceflary to be fuftaincd as meanes cf ourmcr- rfication . And touching offences againfl our brethren, we hold it neceflary that we make fathfa&ion to fuch whom wc haae wronged any wayes, cither by confcffion,re{litution,or punifliment, as the cafe fhall require ; yea, wee acknow- ledge that a Canonicall or Ecclcllatlicall fatisfa£ionisto be made to the Church,or any part thereof,when as we haue gi- weniuflfcandall and offence thcrevnto. But in all thefe wee denie,ihat there is any vcrtuc or power to expiate our finnes, or to make fat is faction to God for the punifhment thereof either temporall or cternall;that to do,is only proper and pe- culiar to the Croffe of Chrift : for as the difobediencc of the firft Adam brought vponvs not onely eternall punifti- ments, butalfo temporall ; fo the obedience and merit of the fecond Adam,huh made fatisfa&ion to God for both. 37» Andhercmwe agree both with the holy Scripture in anany cxpreffe places, as i.hhm. 2. He is the propitiation for fur fanes. And Rom> 5.18. Tor the eternall punifhment of themi An dZ^ 53.4*. For the temporally for there it is faid,ihathc tack* i>pon him cur infirmities, artd bore cur Jick»eJJes. And mih the holy Father! 5 for Saint Auguftme plainly affirmeth^ M o t i v e. 1 1 1 1 . the RomifJj Religion. 117 That temporal ^il^ tons before forgiitettes, are the funt foments of fin;but after for giuencs are the fights & exerctfes of the tuft. And ::c *' Origeny That which it to the tuft , the exereife of vcrtne , is to the li!uca.tl. vmuft ,the pumfljment of fin. KwdTtrtulitan, Th, [ ^mi6m world are to one for pum 'film ent; to the other for admonition & ad- m G:'- uer ttfemext: and this is the very fubftance of our do&rinc, rtrt.Af§l, e^i. 38. Asforouraducrfaries,they blufh ncttoaffi;mc,cucn the Councill of Trent ic felfe, that when Godforgiueth * firmer, ^ncTr'id.fcf^. yet he f or gin eth not allthepumfhment, lut leancth the party by f^JulaipS. his owne worses to fatis fie till it bee wafhedaway, and that the blond ofChrift doth not feme to acquit e vsfrcm the temporal! px. BeU.de pewit en. nt foment, but that we muff ac quite our f clues, either by our owne ll'°A^p.6. works ,a$ prayer ,almes3&fafting &c^r by our fuf rings, either in this ltfe>or m Purgatory. Yea,ibme of the chiefeft of them are GrcgJeValcnt. bold to auouch, that the recopence made by fat is fa Hi on, rejpec- ^o.^.difp,7.q l4, teth not onlj the temporaUpunifhment^ butfomepart of the 0 fence alfotand the wrath of God. And others fay, Thatafinnerbythe Cakt.Soto.suar grace of God may (atisfie for his finne condignely^ and equally , tpm.ud.4U}. and by that fati s fail ion obtainepardon.And that which is more then all the reft, fome of ihem sffirme without bluftiiug, that Chrift by his faenfice on the (fro ffe fat is fed enelyfor originall finne, an a not for attaall after Baptifme. Bellarmtne indeed is Bell.de miffa.li.t afhuned of this doctrine, as he might well bee, bue»yet it is caP*z' plaiuely maintained by Grcgorie de Valentia. And this in briefe is the dungh'll of Popith fatisfaftions, from whence fteame forth like vapours, their Piirgatorie,and Pardons, and Penance, 2nd much more fuch like trumpery. 39. Rut !cc vsleaue them to their manifold crrours, and conic to the examination of this cne poynt, whether they or we bring more difhonour to theCroiTe ofChrift. And to the purpofc, fir ft, the very nature of fat is faction, which as they offirmcjis the yeeldiug of a fufficient rccompence to God for atrcfpaff;commitced,i$inoughtoproouethattheirdoclr.ne tends to the fingular impeachment of the CroiTe of Chriflrfor if Chnfthath made a full and perfect facisfacYion vpon the Croffe, as without all doubt he did, he him felfe conteihng in that his iaft fpeeeb, Itisfimjhed 5 then what ncedc any additi- I 3 on 1 1 8 k^A RctrAtiiue from Motive. 1 1 1 1. on of humane fatisfaftions? If there be fuch a neceflity of humane fatisfa&ions , as they make, thenChrifts fatif- fa&ionmuft needs be imperfect, and fo no fatisfacStion at all: „ for an imperfect fatisfa£tion is no fatisf„6tion, as the very word it felfe implyeth, importing a fufficient recompence to be made to the party offended ; And if it be perfect, itmuft befullandabfolute, that is, fuch as needeth nothing elfe to be added vntoit. But they require fomethirg to be added to ChriftsfaiisfacYion ; and therefore muit reeds hold that it is not a full, perfect, and abfolute fatisfacTion : foritimplycth a manifeft contradiction to affirmeany thing to be a full and perfect caufe of it felfe alone, and yet to adde another to it, as a ioynt caufe to produce the fame effecl. 40. But they will anfwere, that mans fatisfacVion is not to fupply the want of Chrifts, but to apply it vnto vs, and to ful- £aft.nncb.p.$9$ fill his will and ordinance : for Cbriiis fatisfa&ion (fiy they) Bijh.contra is of infinite value, and might afwell haue taker: away the ttm- Refor.Catbal. porallpunifhment ^ as the eternallybut that God will haue it other- $eU.dej)xmt. U. ^-^ jror ^ m0Ytifying of fmne in vst andmaking vs conformable 4**^ to C^rifl our head. This anfwere of theirs may feeme to carry a {hew of found rcafon,but in very deed it is but a fhift, and a golden couer to blanch the vglinefle of their doctrine, for it were odious for them to fay plainely,that Chrilts fatisfadion flood in need of a fupply, or was any wayes imperfect ; and therefore they would not haue men to thinke fo of them, though in truth they both thinke and fpeake fo of Chrift, when they a little forget what they are a doing, and by infal- lible confequence their doctrine concludeth no leffe : for Biel.a. $. cLt$9 plaine fpeech thus writcth Gabriel Biel, Though thepajfion of srt.z.concLt. Chrifi be the principal! merit y for which the grace of God> and the opening ofheauen^ and the glory thereof be giuen ; yet it U neither the file mr total! meritorious caufe, but alwaies there con- MiletJi.Difmff. currethfome worhe ofhimthat receiueth the grace. And LM'tle- tu4, Chrift indeed is the general! caufe of our faluation, but yet particular caufes are to be added to thisy andfo he is not the totall nel.de Furgat. and whole caufe. And Bellarmine himfclfc by confequence fi£.i.w/M4, confeffetha,smt»ch,whenhefaith, that a righteous manhath right Motive. I II I. the Romifb Religion. np right to the Kivgdome of he au en by a, two-fold title , one of the merits of Chrifl, another of his own e merits. Thefe bee pfaine fpeeches, and fhewwhat their meaning is: Co that hovvfb- euer they glozeouer the matter with goodly words, yet it is nothing but poyfon in a painted bcxe, wherewith the igno- rant may be infected, but the skilful] arc able to difcerne their fraud* And here obferuc the contrariety of 'Bellarmmes fpeech to another faying of S.Bernard to the fame purpofe. Chrisl ?ermrj (ii\t\\ Stint Bernard) hath a double right vnto the 'kingdome of heauen, one by inheritance^ as he is the Sonne of God , another by fur chafe , as he bought it by his death , thefirfi hekjepcth to him- felfe3 this latter he imparts to his members. This by S, Bernards Diuinitie is all the right that a faithfull man hath to the king- dome of heauen, by Chrifts purchafc : and vpon this onely doth that good man, and all other of Gods children relie: but Beffarmine giueth himanothertitle, towir, by purchafe of his owne merits, which as it is a flraine of his owne wit ; fo let himkecpe it to himfelfe, and make merry with it, for wee will haue nothing to doc with it. 41 . As for that which they fay,that our fatisfaclions ferue not to fupply the want , but to apply the efficacie of Chrifts vnto vs , is a more ridiculous and drifting deuice then the other : for firft, how can that be, when as finne is firft pardo- ned, which is by the fatisfaclion of Chrifl? and then long af- ter commeth ourfatisfa&ion, if not in this life , yet lure in Purgatoric* The applying of a thing, isaprefentacl, arifing betwixt the agent and the patient, therefore if our fatisfadxi- on doe apply Chrifts vnto ourfoules, then itfolloweth,that Chrilt hath not fatisfied for our finnes , till wee haue fatisHcd for the temporall punifliment of them, which is flat conrrarie to their owne principles. SecondJyjthat which applieth,hsth , relation to that which is applied, as to the obie6t : but our fa- tisfa&ion hath no relation to Chri ft s fat is faction, as theob- ie&, but is onely referred to the temporall punifhmenc, and totheiufticeofGod, as they affirme, therefore it cannot ap* ply it vnto vs. And lafily, how diflonant is it vnto reafon, that a fatisfa&ion ftiould apply a fatisfa&ion, as if one medi- I 4 cine 120 \_A Retractiue from Motive. 1 1 1 1, cine (hould apply another to cbe patient. It is the hand that app'ieth the mectlcine, and not another medicine:fo it is faith that applieth Chrifts fatisfa&ion vnto our finnes, and not our fatisfa&ion. Nay, except the metus of Chrift be applied to our be ft work* and fuffermgs, they cannot ftand before Gods iuftice, neither can they be meritorious, as they themfelucs confeiTe: fo thnit will follow by this docVine, that our fatii- fs&ions arc both .he hand to apply Chrifts , and i he thing to which it is applied. All which is moft repugnant, not only to Religion, but euen to reafon it felfe. neljeTurgal. 42, Laflly, when as Bellarmtne affirmeth, that admaio- lib.i,cap,io, Yem> &c, that is f fir the greater glory of G odwho is fatisftd, and the greater honour of man fat is fy in g3 itpleafedChriH *o tejne his fawfitfi'tott to curs : Be plaineiy difcoueieth the fcope of their do£Une, to bee the aduancement of the dignity of man; whereunto indeedc he ioyneth the glory of God (for elfe ail men would cry fie vpon iuch a Religion :) but yet it both detrsð greatly from the glory of God, in afcribing fome dignity vnto man, andperuerteththetrueend of theGofpel, which is not the partia),but the entire honor & glory of God: i.Cor.12.9. For,as $.Paulfa\ih0Cj 'ods pdwer is mof\ } clearly feene in ourtveak? Dan.1.7. ms3and his righteottfnes in the confeffion of oar Jhame \& his glo- ry in our hafenes and vilenesjhatnofiefh might reioyce in his pre- I.Cora.a9. fence Mt that he onely might be exalted at that day. But by this Romifh doctrine, cuery iull rr.amay reioyce in his own digni- ty,& may lift vp himfelfc in the prefence of God,as if he were the ioync csufe of his own Valuation together with Chrift,and that Chritfs fatbfa&ion had bcene nothing auaileablc to h m, except he h: d applied it to himfelfe by hisownefatisfaction. 43. Thus they deuu^e faluation, as it were party par pale bctwix: Chrift and:man, and paialellthem together. And whereas ihry fay, that wc ratift be like vnto Chri(}, as in me* rning,foinfatisfying3 what doc they but iurude msninto the fellowship o: Chrifts office? for our imitation of Chrift fiandetn in a conformity to hisconuerfation and life, and of thofe things oncly which concernc his perfon, and arc ins- table, but tut in bebg like vnto him in his office ; and there- fore Motive. IIII. the Romiflj Religion. 1 21 fere when they fay, that we muft be like vnto Chrift in fatif- fying, they mak^eiiery man that is faued , a I»fus and Saui- our to hirofelfe, becaufe iney rnske him to imitate him in thofe things, \pl£rein confifteth his being our Chrift. Then which,what can be more contrary to the honour of Chrift } 44. Thefe bee thefoure principailpoynts, whereby the glory ofGods mercy,an J Chrifts merits, and the holy Ghofts grace is greatly defaced , and in ftead thereof, mans nature and merits exalted, ikftdes thefe, there arc diuers other do- ctrines of the Church of Rome , which bring forth the fame fruir, fome cf which, I will onely name, and fo conclude this third argument. Andfirft, by thedoftrine of the Popes fu- premacie, thy detract from the power of Chrift, and conse- quently from his glory ; for both they endow the Pope with thofe titles, which properly belong to Chrift, as to be the Fa- ^UitComiU ther in Gods family jhe vniuerfallPaftorj he head of the Church i hb.zjap. 1 7, the husband and bride or oome of it: and all other names which are giuen to our Sauiour Chrift in holy Scripture (whereby it is fhewne, that he is aboue the Church :) and alfo they attri- bute the famepowcrto the Pope, which belongcth properly to Chrift,as to pardon finne,to difpenfe with the law of God, to open and (hut the gates of heauen, not miniftcrially3but abfolutely and iudicially,todepofe Kings, and to diipofe of Kingdomes, and fuch hkc. Now, whota difhonouristhis to him, in whofe thigh is written this glorious title, The King of Kings f Hee muft not be the onely head of the Church, but the Pope muft be a ioynt head whh him,nor hee the folc.Go- uernor.but the Pope muft be his Vic ar: nor the fole husband of the Church, but the Pope, in his abfciKv, muft be her huf- bandinhisroomc. Could a mortal! mm endure this iniurie ? And doe wee chinke. that the Sonne of God will beare it ? Ei- ther Chrift is not able to goucrne alone, or not wiping ; they will not fay notable, left their blafphemyfhould be too too odious: and if they fay, not willing : how can hee not be wil- ling to rnaintaine his owne glory, or not bee vnwilling to be confederated with a finfufl Pope (for fo often they are) in the difpofoion of his Kingdome? Let them make the beft that they 122 f^A Retracliue from Motive. 1 1 1 1. they can of it: yet it appeareth , that Chrifts goucrnmentis diuided betwixt the Pope and him,and fo rauft the glory alfo needs be.diuided, 45 . Secondly, by their doctrine of the Injfccation and In- terceflion of Saints, what doe they but diuide the office, and fo the glory of the Mediatour-fhip, betwixt Chrift and them? for they teach that Chrift is ourMediatourof Redemption, but the Saints Mediatours of Interceffion, whereas we with the Scripture make Chrifl Iefus to be the onely and fofe Me- diatourboth ofRedemption and Interceffion. Wee honour the Saints, but wee pray vuto God alone in the name of his Sonne ; they adore the Saints, and make their prayers vnto them as well as vnto God : yea,morc prayers do they powre out by numbers vnto them, then vnto GochWhat is to dif- bonour God and Chrift, ifthisbe not ? 46. Thirdly, by their doctrine of traditions,they derogate greatly from the glory of Gods mercy towards his Church: for they hold that the written word is not fufficient for a Chriftian man to faluation, without the helpe of Ecclcfiafti- call traditions : whereby they plainelyinfinuate, that either God had not that care of his family the Churcb,as he might hauehad, feeing hee left not for it a perfect and certaine rule for the gouernment thereof, but fent it ouerto vncertaine traditions; or that wifedome which all Law-giuers labour to attainevnto, feeing hee could not at the firft prouide for all future occafionsjor that loue that he would not:one of thefe «loth neceflarily follow from their doctrine, 47. Laftiy, by their doctrine of worshipping of Images, whereby they ghie vnto ftockes and ftones part of that religi- ous worfhip which is due vnto God. We teach that 3ll reli- gious worfhip is due vnto God alone. They on the contrary maintaine, xhztUtria, that is, diuine worfhip is Godsdwe; but*fo/>d,thatis,feruiceis tobegiuentolmages. Yea, that the Crucifixe is to be worshipped with diuine wor(hip,which is due oneiy to God. Who fceth not what manifeft iniury they offer to Gods glory, by this fuperftitious worfhip of durnbe and dead Images? 48. And 12 M o t i ve. V. the Romiffj Religion. — ■ 48. And thus, omitting many other like poynts which might be infertcd in this place, I hope that the Minor propo- rtion is fufficientlydemonfiratcd, that the Church of Rome doth by many declines derogate from the glory of God,and the merits of Chiift. And therefore the conclufion mult needs follow, being builc vpon an vnmooucable foundation , that that Religion which maintaineth fuch doclrinej, is not the truth of Chrifi, but the fedudtion of Antichrift. Motive. V. That Religion defertietb to befufpelled, which refufeth to bt tryed by the Scriptures, as tbeperfeil And alone rule of faith y and iv ill bee indeed and tryed by none but itfelfe: But fuch is the Religion of the Church */"Rome : Srgo* THe firft proposition in this Argument, though it be moft J^[AI0Kt true, and cannot without any fhew of rcafon be contra- dicted : yet that it may be without all doubt and exception, it (hall not be amifle to flrengthen the umc by found and c- uident proofes, deriued both out of Gods word, and coafent of ancient Fathers. The Proportion confifts of two parts, firft, that it cannot be the true Religion,which will not abide the alone tryall of the Scriptures. Secondly, thatit will bee iudged and tryed by none but it felfe ; let vs confider of both thefefeuerally. 2. AncttItXyt onely is the foundation of faith, S* Paul telleth vs plainely, that faith is by hearing, and hearing by the word cfGod. If any ^om of them fay (as they doe) that the word of God is not onely that which is written in Scripture, but that which is vnvvrit- ten, dcliuered by tradition : let them (hew as good reafons, to prone their traditions to be the word of God, as we doc to proue the Scripture,and we will belccue them : but fineechey cannot, let thembeare with vs, if we vndcrftand the Apoflles words, as fpoken onely touching the written word , and the rather, becaufe wehaueforthe warrantizecfour interpreta- tion, both S.Pd/*/himfelfe in the fame Chapter, verfe 8. when he faith, This is the word offaithwhich we preach. Where hee Roro.io*8v fheweth what is that word, which is the ground of our faith, namely* 12(5 k_A Retractive from Motive. V' i.Pet.i.z<. namely ,the word preached. AndS.FK{on ajferamusftateras dolofas : Let vs net bring l ,2"caP'6* deceit full ballances to weigh what we willtand how we will, faying, This is hcauie, that is light : but let vs bring that diuine ballance . out of the holy Scriptures^ as it were out of the Lords treafurie^ and by it weigh all things, or rather acknowledge them , being veighedbj the Lord: Tcruulian giueth to the Scripture the ^c^°ntra fame name : fo doth Gregory Nyffen : andourCountriman Greg.Nyff. trot. venerable Bede, to paiTeoueralhhe reft, as he is reported by deijsquiadeunt Gratian in his decrees, teliethvsinmoftplaine termes, that Hiero/bi. In facris Uteris vnica eft credendhpariter & viuendi regulapr£- Gm% Vcc re** fcripta : The onely rule both of Faith, and Life, is prefcribed vn. to vsin the holy Scriptures. Now, if this be fo,asit ismrere madnelTeto affirme the contrary, thenthat religion which doth j 2 8 <-// Retract iue from Motive. V. doth rcfufe to be tryed by this ru!e,and to be weighed in this ballancc, doth giue iuft caufe of fliipicion> that it is but light fturTe, and crooked ware, d. If a man fhouldoffcr to his creditor a piece of gold for payment, and fheuld refufe to haue it either tryed by the toucruflone, or weighed in thcballance, he might iuft!yfu£- pecl: that it was but either light, or counterfeit : fomay any of good fenfe rightly fulpeft that religion to bee both light, and counterfcr, which refufeth to be examined by the rule of Gods word, efpecially (which is the (ccond branch of the firft proportion) if it not onely refufe to he tryed by the Scripture, but alfo will admit no tryall, nor Iudge but it fclfe : for as by reafon wee conclude, that fuch a manhathaneuillcaufc in hand, who \nlVtfttnwfter Hall refufeth to haue his matter try- ed by the law, and will admit no Iudge,but his own opinion: & that m3n to be guilty, which Sanding at the bar ©f iuftice, accufed of fome great crime, denyeth to be tryed by the ver- dict of his Country,according to thelaw : fo like wife, the caufe of Religion being called in qucftion, that mu ft needs in any equall iudgementbee deemed vnfound and guilty, which will not Hand to the verdict and fentenee of the Pro- phets and Apoflles, who are the Iury to trye all cafes of con- ference : and of the Spirit ofGodipcaking in the Scripture, who is the onely Iudge to hearc and determine all questi- ons ofdoubt which may arife in matters of faith, and wUl be cenfured and iudged by none but it felfe. 7. Againrt this truth, all the Rornanifts,ant] efpecially the Iefuitesjandofthelefuites, chiefly jt £ the liter all fenfe which the author of the Scripture in^ tendcth, which is Cjod : yet it is not i*iconuement9 if in one Utter of the Scripture , according to the literall fenfe, there bee mam ny fenfe s. 10. But grant that there are diuers d.ftinft fenfes of fome few places of Scripture: to wit, one literall, and another fpi* rituall, (for in the moll there is not) yet there can be but one Acofl.lib.i.de literall ienfe, as many ofthelefuitesthemfeluesconfcffe, and €br.Reud.ca.ii. from that oncly, a forcible argument maybedrawne, zsBeU rl*'**' 'h r ^rw,^tf ackno wledgeth, and Vega another lefuitc: except eLii°M.6s7. tnc my^ica^ fenfe be explaned,and authorized by fome other Bell.ckvtrbo cxpreiTe place of Scripture, as Salmeren, Abortus , Sixtus Se~ Dei/t.$.(a.$t nenfis, and Polidore V irgil zuouch, and proue the fame by the yei.de JitJUi.? teftunome of Augu&ine and Jerome, bjowthen, whyfhould w/?.44. the multiplicity of fenfes barre the Scripture, from being the ^rI#7. Iudge of controuerlies, feeing no comroucrne can effectually A^er.mjlit.mr. be decided by any otherfenfe, but by the literall, which is lib.%.ca\),i. eueroneanchheiame.-orbythemyfticall, fofarrc forth asic sixt.Scn.Kibl js approucd and declared by another Scripture, which then W!4°; m becomes the literall fenfe of that place, wherein it is expoun- vmJ Ac.q. ^ec* > though it was fpiritually included in the barke of the former front whence it was deriued?This therefore isamofl vainc ami fi iuolous obie6tion. it. To the fecondjthat theScripture is dumb, and there- fore M o t i v e. V. the Romijh Religion. 121 fore cannot bcc the Iudge, becaufe the Iudgc of controuer- fies,muft haue a deciding and determining voyce. I anfwere, that this is bbfphemyagainftthe facred word of God: for if the Scripture bee an Epiftle of the omnipotent God to his ere a- tnre, as Gregory calleth it, whit doth it but fpcake to them to Gregor. mag. whom it is lent? He that writes a letter to his friend, doth hee E#/Mo. notfpeakevntohim? and hee that rcades his friends letter, doth hee not vnderftand his meaning and intendment, be- caufe the letter doch not vtter a voyce, and he hcareth not his friend himfelfc? Doth not euery man kndw that there is a double word, verbum diftum, a wordfpoken , and verbum fcriptum, a word written, the one being Image cer4is , the Image of the minde, the other Imago oris > the Image of the fpeech? True it is, the Scripture doth not fpeake, as man fpcaketh,butyetitfpeaketh as the Law vfethto fpeake: and God himfelfe fpeakcth in the Scripture, to them that haue eares to heare him, and therefore in the Epiftles to the Chur- ches:, which were all written, not fpokeo, it is faid, Let him Reue.a.Sc $. that hath an carejoeare what the Spirit faith vnto the Churches ; and is there any thing more common then thefe phrafes,w£** faith the Scripture ? doth not the Scripture fay f Yea,and is not the Scripture called viuusDet fermoy theltuely wordofCjod} Hcb4.1t. Heb. 4.12. how can it fpeake, if it beedumbe 5 how can ic giue life, ifit be dead I 12. This manifeft truth Stapleton ftriueth to elude by a Stapllib.i.eont% witty,ashethinkcs, but indeed a witlcffe distinction, God whittle. 7. §.9% (faith he) fpeaks*h indeed by the Scripture, but hee fpeakcth not vnto vs by them : the Scripture is indeed the word of C/od : but the Church is the voyce of God. Which fond obie&ion our fa- mous Country-man the>fcourge of Poperie,Do6^or Whitaker _Vhit*k»cmtr* thus wipeth away. If God fpeake in the Scripture, then hee &*&*• doth it either with himfelfe, or vnto fome other, but not with himfelfe , therefore to fome other , and if to fome other, to whom but vnto man ? for hee neither fpeaketh to Angels nor Deuils, nor dumb creatures, therefore onely to m2ii,as when h 1 faith, Thoufbalt mtkiUfii^ Loue your enem'u s: there is no nun fofimple, but hee perceiueth thacGod fpeakcth vnto K a man. 132 K^i Rctr iff iue from Motive. V« Rom.iy.4. man. And therefore the Apoflle faich , that whatfoener things are written aforetime, are written for our learning , that -wee through patience and comfort of the Scriptures , might haue hope: And lb it is clcare, that God by the Scripture, not onely fpea- ketb,butfpeakethvntovs, and (0 the Scripture is notoncly the word of God, but thevoyccofGod: in it felfc, as it pro- ceeded from God, the voyce of God ; tOYS,aswehaueit by writing, the word of God,and the EpiftJe of the great King, to his poore fubiccb, whereby they arc enformed of his will and pleafure, and directed in the wayes of faluation. 13. J, but when the queftion is about the fenfe of a Text, Math.16.19. as oi \\\%t yMat h.\ 6, J 9 »To thee wiHlgiue the ^?«,e^. Which words they interpret, as fpoken to/Vs wore plaine, to wit, foh.20.23. where is a gift and an en- dowment of that power ofthe keyes, which before was prop mifed: fortobinde,andtoloofe, and to remit, andrctayne finncs, is all one in effect, zsBelUrmwe himfclfc confeffeth, and Motive. V. the Rom ijh Religion. 133 and containe the whole venue of the keyes '< nowhere they uU%dtKtm. arc all inuefted with equall iurifdiction, the Holy Ghcft is e- V***Ji.i.u.iu qually breathed vpon them all, and equall authority bequea- thed vnto them all by chefe words of the CoHiroifll en, At my Pathcrfentmcjolfendjon: which exposition is confirmed Aug. de verbs by the authority ofmoftofthe Fathers, as Auguftwe, Cyprian^ Deifer.13. Hiereme, TheophiUtt, Anfelme, &c. and thus the Scripture by tyr-devnit. a moftliuelyvoyccdetermineth this doubt : and as of this, ful(f- (o of all other queltions and interpretations, the Scripture iouin.lu. onely rnuft bee the Iudgc, which by fearching the origi- Tbespb.inAUt. nals, examination of circumfiances, conference of other pla- i*. ces, and confute ing with the learned Fathers and Expoficors, A*fitinM*t.i& together with fluent prayer to God for inward illuminati- on, will glue a moft exacl:, and precife fatisfaction to all con - trouerfies, touching matters of faith, neceilarie tobeebc- lecucd. 15. To the third reafon, that the Scripture is the law, and therefore caunot be thcludge: I anfwere, that though the Law and the Iudge bediuers diilinc^t things, yet they are fub- ordinate one vnto the other, and fo may both ioync in the concurrence ofone caufe : as when our Sauiour faith, Call no Mat.a$.p. man Father vpon earthy for there is but one,your Father which isinheaucn: his meaning is not to exclude earth'y Fathers from their title , but to fhew that God is the primer and principall Father, both in refpecr. of time, order, and caufe, and that the other are but fubordinate vnto him : fo in a Common-wealth the Iudge is fubordinate vnto the law, and the law is the Judges Iudge: and for that caufe, as the Law isfaid to be a dumbe Magtftrate , fothc Magiftrate is faid to be zfpeaking Law : and fo in truth the Law is the Iudge pri- marily, and principally, and the Magiflrate is but the Mini- flerofthe law, and the Iudge fubordinate. Now if this be fo in a Common-wealth goucrned by humane Lawes, which are failing 3ndJmperfe6r. in many things,bcingthe ordinances of erring men, how much more may we deeme it to be fo in the Church of God, whofe Law-giuer is God himfelfe, and the Jaw the word of God ? and therefore, though the Paflors K 3 and j 2 4 ^ Retractiue from Motive. V. and Minifters of the Church may interpret the Scripturcs,yet they muft be tyed to this rule, to doe it by the Scriptures,and to expound the law by the law : for (hall not a temporal} Iudgegiue fentenceout of his ownc braine, but fecttndum leges &ftatuta, according to the lawci and ftatutes of the Realme ? And (hall any Paftour of the Church>bc it the Pope himfclfe, giue iudgement in any queftion ot,t of his ownc brcft,without the dire£tionof Gods wordrThisis toprefcrrc humane lawes before Gods law : and to make the ftate of the Church farrc inferiour to the ftatc politike : andtohauc amorcccrtaine rule for the deciding of ciuill controuerfics, then for the determining of auctions of faith : fo that in a word, the Scripture is both the la w and the interpreter of the Law, the Iudgc, and the Iudgement. tell, deverbt ^G. Secondly, Be/iarmifte zfiijweth and labourcth to prouc Ee1lL4.cA.1z. tnatt(,e proper and chiefe end of the Sciipture was not to be the rule of faith, but that it might be commomtortum cjucddam vtilei A cerUirte y r of\t ableccmmomt or j whereby thedotlr'tne de- livered by word of month , might be concerned and noun feed. And to this end andpurpofe, he vfcthdiuers rcsfons, asfirfl, be- caufe it containes in it many things which are not ncceflary to faith,as all the Hillories of the Olde TeHamcnt, and rriany of the New,and the falutations in the Epiftles e fthc Apoftles; all which were not therefore committed to writing, becaufc they wcreneccflary to be bclccucd,but arc therefore necefla- rily belceucd, becaufe they are written. Secondly, becaufc all things nccclTary tobe belcencd arc not contained in the Scripture, as by what mcancs women vndcr the law were elenfed from originall finne, wanting circumcifion, and chil- dren that dyed before the eight day, and many Gentiles that wercfaued.-ag^inc, which arc the books of Canonicall Scrip- rare, and that thefc are Canonicall,and thofc arc net : that the Virgin Aiarte was a perpctuall virgin, that the PaiYeoueris to be kept vj on the Sunday being the Lords day, and that chil- dren of belccuing Pcrents arc to bee baptized, and fuch like. Thirdly, becaufc the Scripture is not one continued body, as arulcfoouldbce, but containcth diucrs workes, H.ftories, Sermons, M o t r v e. V. the Romifh Religion. 1 2 j Sermons, Prrphccie3,Vcries, and Epiftlcs. Thcfc be his three reafons,by which the Icfuite would euince^that the Scripture is notgiuen to this end, to be the rule of faith. 1 7. To all which I will anfwere bricfly^nd di(tinclly,and firltin generall, fccondly in particular : In gcnvr.U, if the Scripture be not giuen to be the rule of fai;h, why is ic cail 1 d CanonicallPIt is therefore called Canonical!, becaufe it con- taines thcCanon, that i^theruleoffaith and life : this very inferiptionapproued by all,doth refute BelUrmtnes fond ca- uillation. Againe, if the Scripture was not giuen to bee the rule, but onely a monitorie, why were there Co many Bookes written, feeing fewer would haucferued for monition ? The multiplicity of Bookes prpueth, that th'y feme not oncly to puevs in mindofour duty,buta!io as an exact ruleto fquarc our faith, and frame our life by. And laftly, if the Scriptue wasnetgiuentobe a rule, why doth he himfclfcconfefle af- terward that it is indeed a rule, but not a total and entire rule, but a partial! and imperfect one ? If it bee any waics a rule, thc.-i it was giuen by God, and written by the men of God, to that end to be the rule. And fo Bellarmines goodly rcafons hang together like aficke mans drcame, the one part wiierof oucrthroweth the other. 1 8. But to anfwere in particular to them feuerally : To the firft.Ifay, that it is not farrc from blafphemy toaffirme, that there is any thing in holy Scripture that is vnnccciTaryj for th ugh all things are not of equall necefTity and profit, yet there is nothing in the whole Booke ofGod,from the begin- ning of Gen.to the end ofihe RetteLbut may haue nioft pro- fitable and necelTary vfe in the Church of God,ifnotforthc effcntiall forme of faith, yet for the adorning and beautifying of it : and this may truely bee verified, cucn of thofe things which he excepteth againft, to wit, the Hifrories of the Olde andNew Teftament, and the falutations in the Epifllcs of the Apoftles : out of all which, how many excellent doctrines maybe deriued both for the confirmation of faith, and edi- fication of manners! And therefore as in mansbody,Godby nauire hath not difpofed all parts to be alike neceffary, bu: K 4 fornc 1 3 6 ^A RetracJiuefrcm Motive. V.. fame hauenoothervfe but ornament and comelincfic : fo hath Almighty God mingled the parts of holy Scripture in that manner,that fome are as it were bones and finews to our faith, fomeflefh and bloud, and feme againe but extcriour beautie and fafhiomyet as in nature nothing is made in vaine, to much klTc in Scripture is there any thing to be accounted fuperfluous and redundant: nay, in this diuine body, there are no excrements that may be caft out and ft parated, as it fa- reth in our earthly carkafes , but all is entire, found andper- f . feci, as the Prophet T>amd teachcth, JP/*/. ip, 7. when hce faith, that the Law of God u perfeB tconuer ting thefonle: and Math,s.i8. ourSauiour,^/^.5.i8.whenhe auoucheih, thztttllheauen and earth yerifh, one iote or title of the Lave /hall not ^c. \q. To his fecond reafon I anfwere three things: firft, that it is entirely falfc, that the Scripture doch not contayne all things neceffarily required to the ElTence of faith;for if the Ffal.iQ.-". Scripture be perfect, zndgiueth wifedometo thefimfle 5 ifno- DeuE.4.2. thing may bee added to it y n$r taken fremiti if to teach any Gal.i.S. th'mg,befides the Script me .defer 'Hex m the fearefull Anathema; if a Tim.?. 1 6.17* ll ke a^c r° ma^e the man of (fed per feci to euery geodworke J loh.^39. ifin themonely wee may finde etern all life ; if the Church of Ephef.i.i^.zo. God be built vpon the foundation of the Prophets, and Apo Hie 5 : Rora.15.4. andlaftly, if 'our faith and hope doe ar 'ij re from the Scriptures, then there is nothing necefFary to faluation , but is fully and p!enarily contained in them : but the firft is true, as appeareth by all thofe reftimonies before alledgcd,and therefore the lat- ter muft by nccefiary confequence be true alfo. 20. Secondly, I anfwere, that Bellarmine by that aflertion crofleth the whole ftreame of the Fathers, formoft of them Tertul.depr*- affirme theflat conrrary. Tertullianfa\th3that when we once be* fenft. foeue the Gofyell : Hoc print credimtu non ejfe quod vltra credere debemus : This we beleeue firft }that there is nothing be fides which Iran *4wf. we ofight to beleeue, lr&ncus faith, that the Apostles committed barefM-i^ 1 . to writing the GosfeU which thcypreached.Fundamentum & co- hmnamfidei ncftrafnturtm, To be the foundation, and pillar $*fil.TAb\c ofour faith. Bafil faith , Quicquid extra dtumam fcripturam Keg. 8.0 . *ft) ctim ex fide non fit ,peccatum eftjPhatfoett-cr is befide the holy Scrip- Motive. V. the Romijb Religion. iij Scripture* becaufe it is not of 'faith , isfmnt; Cyrillhhh, that all Cyril, in Ub. thoje things were written in holy Scripture , which the Writers ilb.iz.cap.t3. thought fuffcicnt , Tarn ad mores quam ad dogmata , As well touching conucrfatio>i , as doBrine. Augustine faith, that thofe Augiifl.inio- things werechofen out to he written^ f$u&faluti credent ium fuf- ^n.tracl.^. ficcre videb&ntur 3 Which feemed fufficient for the faluation of themthat belecue. And againe,he faith in another place, Whe- ther concerning Chrift , or concerning the Church of (fhrift, or 4ug.contr.lit. concerning anj thing that pert aineth to our faith or life : we will e l ' **f not fay if we ^ butifanAngetlfrcm heauenjhall preach vntoyou% but what ye haue receiuedinthe Scriptures of the Lawy and the Gojpelly let htm be accurfed, fhryfoftemt faith, Siquis eornm : , r If any oft hem who arefaid to haue the holy Cjhoft% doejpeake any rjQ ' e, thingofhimfelfejindfiot out of the Gofpelljbeleeueit not. lerome fp'ir, * fpeakingofan opinion touching the d eat h of Zachario6l the HierjnMat.i$. father ollohn Baptiftfi'wh^Hoc quia ex Scripturis nonhabetau- thoritatem, Thisi becaufe it hath not authority , out of the Scrips tures is a* eafdy contemned as apfroued. I fupcrfede forbreuity fake, the refidueofthe Fathers, who with fuJlconfentcon- fpire in the fame opinion : yea, not onely the Fathers, but ma- ny alfo of their ownc mo(t learned Authors: as Thomas Aqui- Aqum.lec.iJit nas ^Antoninus ,D urandus tP 'erefus %Clingtns ,and diuers others: i.Tim.6, by all which we may fee how little reckoning Bellarmine ma- Anton. fum part, kethoftheancientFathers: where they make for him, hee 3*w.i8.^3«§-$ magnifieth and cxalteth them to the skies, but when they are ^Sent ' aU oppofitctohim, herekð themasdrofle, andthelike ac- Perefjcrat. count he maketh of his owne Doctors. conMb.z,c.i9. 21. La(tly,lanfwere, that of thofe things which he affir- cling.locMb.-$* mcth, not to be contayned in holy Scripture, and yet to be of CAP^9-hl9^ nccefTity of beliefe, fomeof them are farrefrom either ne- ceflfity or profit, as that of the meanes whereby women vn- derthe Law were purged from originallfinne: and how the Gentiles were partakers of the couenanc, hauingnotthe Sa- crament; andthatEafteristo be celebrated vpon the Lords day : Tf thefc things be of that nccefllty of beliefe, which hee maketh them, how many thoufand then haue finned greatly, in being ignoranuhereof? for at this day not the hundretb part i38 o^ Rctract'tue from Motive V, SufebJib.1. So'inm.lib.j. eyyf&QQV* rbeoph'Uiny cap.&dVbilip. Vxcmuu part of Chnftians eucr heard thefc things once named, and yet by this ignorance they neither offended God, nor hinde- red their owne faluation. And what fhall we thinke of Ir and other godly Bifhops in the Eaft, that held that Ea- fferwas not to bee celebrated euer vpon the Lords day? Againe, the other things nominated by him,as that the books of the facred Bible, are the Canonicall Scripture, and the wordoftheliuingGcd: that the children ofbcleeuing pa- rents are to be baptized : that Chrift defcended into hell,may eafily be proued out cf Scripture , either by expreffe ceftimo- nie, or by necerfsric confequence and deduction, which is all one ; for, Perwde funt ea qua ex Serif turn colltguntur^at^ ea qu&fcribuntur^&c. faith Naz,ianz,ene. 22. Thirdly, being driuenbythe power of truth, toac. knowledge the Scripture to be a rule , he commeth in with a leaden diftincYion: to wit, that is notatotall, but a partiall rule, and that rhe word of God written, and not written (by this laft meaning traditions) is the totall and perfect rule. To this I anfwereina word, that by thisdiftinclion, heplainely ouerturncth that which before hee had confeffed : for if ir. bee the rule of faith, then it muft needes be totall and perfect, lfit be not totall and perfect, then is it not the rule: for a rule mult be proportioned to the thing, whereunto it is applied. If then our faith be cither longer and larger then the Scripture, then cannot the Scripture bee any wayes called the rule thereof. Beiides^as TheofhiUU faitbyReguIa et amujfis neq; appofitiowm habet^neq\ablationentt A rule doth neither admit addition nor diminution : and that is thedefinition of a ruleaccording to Varinns. Re aula eft menfura qua nonfalltt, quac^ nullam vel additioncmveldetraUionemadmitttt. *A rule is (faith hee)* me afar c "which deceiuetk not , and whtch admit teth no addition nor detraction. Therefore if it be the rulcof faith, either itis perfect, and abfolutc, or none at all: if it ftandethinnccde of traditions to fupply it want , then why doth hee call it the rule, and why doe all the Fathers giue it the fame name? and why hath it that inscription in the forehead, the Canonicall Scripture? Laftly, if God would giue vs a rule for our faith and M o t i v b. V. the Romtfh Religion. I ^ and life in the Scripture, then by the fame reafon hce would make that a perfect rule: for, fhallany imperfect thing pro- ceedc from the authour of all perfection? When an imperfect creature is borne,wanting either limmes or forme,we afenbe it to a defect and crrour in the particular naturc,from whence the creature isderiued, or to theindifpofition of the inftru- mentall caufes, not to the generall nature which tendeth a!- waiesvnto perfection. How much more then ought thisle- fuite be afraid to afcribe an imperfect creature, to the all-per- fect Creatour? efpccially feeing it is the worke of his owne hands, without the intermingling of all fecond caufes, and procccdeth immediately from his owne fpirit, the Prophets and Apoftles, being but as Baruch to lcremie> writers and en- groflers of that which the fpirit did dictate vmo them? And therefore I may boldly and firmely conclude, that as the vn- creatcd word of God , begotten of the Father before all time, is perfect God, and can neither receiue augmentation nor di- minution : io the word of God, pronounced firft by the mouth of the Prophets and Apoflles, and after by them com- mitted to writing, which is called the Scripture, is abfolute and perfect, and can neither be encreafed nor diminifhed, to makeitmore or leffe perfect, and fo is the onely true found and facrcd Rule, whereby both our Faith and life is to be di- rected towards the Kingdome of Heauen. 2 5 . And thus I hope, the firft proportion remaineth found M I N oiu and firme, notwithstanding all that can be fayd to the contra- ry. Now I come to the confirmation of the alfumption or fe- cond propofition, which is, that the Religion of the Church o(Rome refufeth to be tryed and judged by the Scriptures a- lone,and will be tried and iudged by none but it felfe:which ifitbeeuicted, then the conciufion muftneceflarily follow, that therefore it is not onely to be fufpected, but vtterly reie- cted and abhorred. 24* That this is fo,though it bath already in the precedent difcourfebecnefufficiently demonftrated, yet that thematter may appearc more plai'ne, and chcir impudency may be more notorious, let vs fearch deeper into this wounded difcouec ibe 140 k_A Retr&ctiuc from Motive. V- the filchincfTc thereof from the very bottome : andfirftthat they renounce the Scripture from being their Iudge, and then in the fecondplacc^that they admit of no other Iudge but themfelucs. 2?. Concerning the fit ft3 letvs heare Bellarmine the A- chilles of Rome , fpcake foremoft, hee affirmeth in exprefle words, that the Scripture is not the rule of ' faith ^ or if it be, that it is a partial/ and imp erf eel rule, and vtterly inefficient ofitfelfey without the helpe §f 8cclefiafticall traditions. This aflertion is EeUdeverbo weil-neerc the whole matter fubie6t of bis third and fourth 0<» #.3.01.3. BookcsT) ever bo Dei, which helabourethtoftrengthen by allmeanespoflible : Yea, in the third Chapter of his third Booke, he faith peremptorily, that the Pope with a Council I is the Iudge of the true fenfe tf the Scripture, & allcontrouerfies* Now, in fctting vp the Pope or a Councill into the fupreme throne of Iudgemcnt, he muft necdes pull downe the Scrip- ture, & the Spirit of God fpeaking therein from that throne, and defpoyle it ofthat authority. But what need I draw this confequenccfrom his words, feeing throughout that whole Chapter he doth almotf nothing clfe but (triue to proue that the Scripture is not the Iudge, & doth reprouc the Proteflats for faying that all the judgements of the Fathers, and ail the decrees of Councils ought to be examined,^ amuffim Scrip* turarum, according to the rule of the Scriptures? Next vnto Bellarmine, commeih'm Gregory de Valentia, and hee moft GregderalM.1 boldly auoucheth, that the Scripture is not a fuffcient Iudge 1 * or rule of all con trouerfies of faith : and that the Scripture alone defnethnothingat all, nonotobfcurelyofthe chit fe que ft ions of faith 1 and where it doth fpeakj, it fpeakethfoobfeurely , that it v° nt'prol'ff' * dot h not refolue^but rather her eafe the doubt. Cardinall Hofita is no whit lefle audacious, when he affirmeth, that the Scrip- ture in itfelfe is not the true andcxpreffe word ef God, which we „ . ,-a ouqht to obey \vnle(fe it bee expounded according to the fen ft and P uLlnGcn. cenfentof the Cathohke (th3t is in his opinion the homanc; Tur.contrS.idc. Church. The lefwitcb Salmcron,Turriany and Cofter, doe not coft. EnthM oncly barely affir v,c as much, but alfo confirmc it by rcafon. fnm. Vonnf. j^Q Scripture is dttmbc (faith Sdmsron) but the deciding voyce of M o t i ve. V. the Romijh Religion. 14 r of a Judge mufi be quicks . The Scripture is a dead letter (faith Turrian) And a thing without life ( faith Cofier) but a Judge mufi he lining, who may correftfuch as erre : thcrfore that Scrip- ture cannot be the Iudge. It is as it were ^iVa/* a/7 mi* (faith Mekhtor Canus) flexible into eueryfenfe, and as it were, a canhdlxx.i^ Delphian Sword, fit for all purpofes (faith lurrian) therefore Turri.vtfupra, cannot be thelndge. And therefore two other Iefuites, to wit, Tamer and Gret^er impudently conclude, that no here- c,## j^inb. Jiecan be fufjiciently refuted by Scripture alone, and that by no meanes it may be graunted, that cither the holy Scripture, or the Holy Ghoft fpeaking by the Scripture, fliould be the fu- premeand gcncrall Iudge of Controuerfics : andhceaddes his reafon,becaufe the Scripture cannot dicere fententiam^giue fentence on one fide , as a ludge jbould doe . N ay,o n e Vitus MU tetHs(*sPelargusreponcth) isnotafhamedtofay, that wee « , ^r- read, that an djfefpoke in the Scripture, but that the Scripture * * it fclfc cuer fpokc, we ncuer read. And thus this fellow makes the Scripture it felfe to be more mute then Balaams AfTc,and the holy Spirit lefle able to make that fpeake, then an Angell wastomakeanAffe to fpeake. Then which, what could be brayed out more like the beaft he fpeaketh of? 26. But fome may fay, All thefe are but priuate mens opi- nions : we heare not all this while the determination of the Church. Let ts barken therefore to the voyee cf the Church touching this poynt, that is, as they hold of the Councill, or rather Conucntide of Romifli Bifhops, affcmbled together at Trent , which they call the Church reprefematiue. The fe- cond Canon of the fecond decree in thy fourth St ffion of that CenCt rridfef Councill doih thus determine, Let no man trufling to his dscreu 2. ean.z] owne wifcdomey dare to interpret the Scripture after his ownc priuate fenfe, or contrary to thatfenfe which our holy Mother the Church holdeth, or contrary to the vnammom confent of the Fa- thers. The former part ot chis Canon is good and found ; for Saint Peter faith, that no Scripture is of priuate interpretation: a.Pet.r.io* and therefore they which wr ft the Scriptures to their owne fenfes, contrary to the intent and fcope of them, are guihy of a gricuousfinne before Cod, and doe it to their owne deftru- Aon* ! a 2 kJL Rctractiue from Motive. V' ftion: for OptimnsfcripturA letter cfty qui diHorum intelleftum Hikrdetri.Li. no*attulerit3fedretuleritexfcriptura, (frith Hil.) thatis,#V is the befi reader of the Scripture Theft things workethone and the fame S ptr it ,dtflr tinting te euery man fetter 'ally, ashervilL And in another place , that the x.Cor. a.i j. fpirttttaH man difcerneth all things , and therefore the Scrip- tures. Now,bythefpirituallman, the Apoftle meaneth the man regenerate and fan&ified by the Spirit,as it appeareth by that he oppofeth him to the natural! man , in the verfc going before; andfo the gift of difcerning and interpreting is not proper to the Chaire ofBiiliops. 27. Secondly, this Canon doth not oncly giue vnto the Church3thus concerned of them, theonely gift of interpreta- tion, but alfo a Praetorian and vnexaminablc authority in in- terpreting^ fo that all which they deliucr out of their Chaircs, muft bee receiucd peremptorily without examining the grounds and reafons,for which they are mooued to be of that iudgement ; which Tyrannicall vfurpation,is both contrary to the exprelTe precepts and principles of holy Scripture, and alfo to the doctrine and practice of all the ancient Fathers:for i.Thef.s.zr. t^c fcrjpture bids totry all things ,& to hold that which is good. AndPrf»/refufcdnot to haue his doctrine examined of the SI7' lr* men ofBeraafay the Scripture:& the fame Apolt.direcleth vs 1 Cor 14 i k°w to bchaue our felues at the time of prophecying,namely, that ftp* or three Prophets fpeake, & the other mdge \ Ail which places M o t i v e . V. the Romtjh Religion. 143 places are flacoppofite to that peremptory obtruding ofinter- pretations vpon the Church,which the Canon fpeakcth of : & Aug. dt doftrin, fo are all the Fathers in generall ; for in prefetching certainc cbriflian. rules to all men, both of vnderftandingand interpreting the origJhom.n.'m Scriptures, they plainely fhew that there is not this abfolute ^°iJetri„ # authority, nor infallibility in any, to obtrude what interpre- Bafildefpir.Sa'. cation foeuer, without contradiction or examination, cap.i. 28. Laftly, the Canon in giuing this indefinite power of cyr.'m Job.kbX interpretation, and determination of doubts to the Church, without any relation had to the Scripture, doth vtterly iuftle out the Scripture from being the Iudge. And fo sAndradins the interprctour of this Councill doth expound the intend- Andrtd. ment thereof, when he faith, that the tudgement of the Church uy Principium vlcra quod non fit fas in inquifitione progredi, A principle, beyond the which it is not lawfulltoproceede in inqtit- Jition. By which he giueth to vnderftand, that our faith muft rely e wholly and folciy vpon the iudgement of the Church, that is, the Pope and his Prelates, without enquirie at all into the word ofGod,whethcr that which they propound be con- fonant to the truth or no. As Erafmm in a certaine difputati- Erafex Mew* onagainftthe Papifts, confeflcth,that their opinion hath not €Xam'Pa^6 [tire & certain teftimonies of : Scripture Jbut that the centrary opi- nion may be better &more clerely & ftronglyproued out of Gods word; notwithftanding(fm\\ht)if 'the Church bid, Iwillbeleeue itt for I wiH captiuate my vnderftanding to the obedience of the Church. And this indeed is the ifo^/w^wferuitudeofthe church of Ttyme , wherby they fetter the fouls of their follow- ers to perpetual flauery,and lead the blindfold vnder the veile of an implicite faith vnto perdition :for this is the firft ground they lay in the hearts of all their generation, that they mull not examine the doctrine of the Church, but take it at their hands as good coync, though it be neuerfo counterfeit, do- tlrina in Concilijs defnita cuftodieda eft, non examma#da,(fa\th Be^ de vtrbo rBellarmine) that doeVine which is defined in a Councils to mhll-l^^o* be kept,not examined : and or dinar ins p aft or EcclefiA audien- dm eft ,noniudicandtu (faith Stapleton) an ordinary Paftor of Stapjedoftrint the Church is to be heard, not nidged : thus we fee, that the /r/X/M.c*.*. Scripture 144 ^s* Retracliue from Motive. V« Scripture is thruft cleanc our of dores, from hauing any rigkc or title in thedeciiion ofqueftions of faith: noconely by pri- uatc men, but euen by their Church it fclfe. 29. Now here two things are to be obferued of vs, for the plainer enucleation and clearing ( f this poynt : firit, that in making the Scriptureludgc,wc doe not excludethc Church, nor any member of the Chinch from the office ofiudging and decerning, cnely we place them in their due order and ranke : for this is it we intend, that the Scripture is the high- eft and mod abfolu te Iudge, from the fentencc whereof there is no appcale to bemade to any higher Court : and that the iudgement & determination of the Churcb,or ofany member therof.is fubordinate vnto that,and to be ruled and guided by that, and where it is agreeable vnto that.there to be recciued, where it fwarueth from that, to be reiedtcd. For as in the ci- uill eftate, the Iudges deputed to that office,hauc no abfolute authority in thcmfclues, but are fubicct vnto the lawe, and the Minifters thereof, and therefore muft not fpeake what they lift,but what the law dire£teih: fo in the Mate Ecclefiafti- call, they that are inferiour Judges, arc but the Minifters of thelawofGod, and muft not vary from the rule thcrecfin Deut.17.10,11 any rcfpecl. And for this caufe, as the Iewes were comman- ded to obey the fentence and determination of the Prieft in all controu erfics/o the Prieft was commanded to giue iudge- ment according to the law, and no otherwife : and albeit the Hebrew gloffevpon that Text teacheeh, that if the Prieft fay that the right hand is the left, or the left is the right, his fentence is to be batten , (which is the plaine doclrinc of the Church of *jwonDeuj7 Rome, Iudaizing in this as in many other things) yer Lyra writing vpon that Text faithythat the gloffe is manifeftly falfc, becaufc the fentencc of no man, of what authority foeucr,isto be ho!den,ifit be contrary to the law of God : fo we admit the Church to be Iudge, and cuerypriuate Chriftian alfo in his place, butweafcribe the chiefe power and authority of Iudging to-the Scripture alone. The next place we allow vn. to the Church, and the loweft vnto the particular members thereof : Thefe laft to be directed by the Church, but yet fo farrc M o t i v £. V. the Rowifh Religion. j 4 r farrcasitbringeth it authority out of the Scriptures,:ind it to be limited by the bounds of the Scripture aifo : and if it iud: c ag linft the euidencc thereof, not to bee heard nor beleeued. This is our opinion, thac wee may not bemiftaken: but our fiduciaries aduance their Church vnto the higher] place, and make the Scripture an inferiuurvarTall, and ieruant vnto it, as I hauc declared. 30. Secondly ,notc the reafon that mou?th them, thus to difclaimefrcrrnheiudgemcnt of the Scripture: it is becauie they know full well, that the mayneft and chiefefl poyntsof their Religion, wherein they difTetitfrom vss haue no ground nor foundation in ^he Scripture, but would vanith like a mor- ning mift, ifthe light of Gods word (hould but fliine vpon them: as for inftance, their dodrines of wor (hipping Ima- ges, of Waiting d. yes, of prayer tor the dead,of Purg-atorie,of fhrift, oi pardons, oftfce communion in one kinde, offingle life, and or the priuateM tTe>andfuch like: all which poynts and many other, their owne Writers confefTejCannot be fuffi- cientlyproucd our o; the Scripture. And therefore Andra- Andrad.Ortbod. dins do h tully and ingenuoufly acknowledge , that many explk.lib.i. foynts of the:r Religion would reele and ft agger , if they were not fupportedby tradition: and Beliarmine h\mie\tc faith, that it BcUe Euchar. may be doubted whether the great poynt of tranfubsl an nation lib.$ cap.z$. may bejuffcuntlj enforced out of the words of the Text , Hoc eft How contrary corpus menm: So thac wee fee now the reafon why they will 2^J? 'SL 1 • .,, i„. 1.4 r r » fl • Ql o* AUgHltine y not be tried by the Scriptures, euen this, becauie if the Scrip- our fajch fa^ turebce Iudge, Popery mult needes goe towracke. This is reele and toc- ther fore a cunning and witty policie, or rather a groflc and £er, if the au- palpablefubtiltyofcheirs, whereby though they dazlethe lh(^ity ofIhc , fight of the firaplc and f no other Iudges but themfefues : for the proofc whereof, there need's no long difcourfe, feeing iL is fufficiently apparent, by that which Uak h already bcenc ddiuered, tnat. chcy appealc from the fen- L tencc 148 K^i Retrtctiuefrcm Mot ive. V lrlftamot.zi.in marg. Rbem, Annot.m Rom* Aqmn.zi.ci.il* art. Greg.de Valtnt. AHalfd.p.i$6. CmciUConJlant. Xtplftfr. Bell.de tomlUu Sift*, fan, xjcrb. BetiJeChiftoli ixap.1%. tcnce of the Scripture vnto the Judgement ofthe Church, and tye vnto the girdle thereof, the onely key of interpretation. Now by the Church, they intend firft the Romiili S)na- gogue, that is, all that whole body which dependeth vpon the Popefor their head, and rectiue as it were life, and nou- rifliment by his influence: for (as BriFlo fa ith) the Remane Church is the Cathohhe Church, and as the Rhemifts ,the Ca~ tholikeandthe Roman faith is all ene.Scccndly ^by the Church, they mcane more particularly a congregation of Romifh Bi- shops and Prelates atTembled together in a Councill , which they call the Church rcprefentatiue. And thirdly and princi- pally, they intend by the Church, the Pope, who is the head ofthe Church, andcontayneth in him virtually all the fewer And authority ofthe Church. The Church in thefirft fenfe, is not to be this Iudge (fay they) nor yet in the fecond : which notwithstanding, is but an vpilart opinion,and but ofthe firft head s for in the Councils of Constance and Bajil, it was de- creed, that the Pope fliould obey the Councill, and be orde- red by it in all things pertayning to faith, and the reforma- tion ofthe Church : and many learned Romanics hauc been ofthe fame opinion, 2$BeHarmine confeflcth : but now nei- ther may the Councill be Iudge: therefore take the Church in the third fenfe forthe Pope, and then you haue the man that is the Church virtual!, and mutt be all in all,euen the on- ly Iudge and Vmpier in ail controuerfies.The center in which ail the lines, that is, opinions of Fathers, Councils , and Di- uines mufl concurre and meete. The Epitome and abridge- ment of the whole Church , in whom alone remayneththe rvholepevter ofthe fatholiks Church. And thus from the Scrip- ture,they call vs to the Church,from the Church to the Coun- cils, and from them to the Pope , and there they pitch their lkic,as in the higheft poynt of rcfolution. 3 2* That they thus vnderftand by the Church, the Pope, and that all judgement is deuolued vnto him alone, beare them fpeakeifi their owneperfons. Bellarminefahh, thatthe Tope without a Councill way define matters of faith t becaufe hem ing the vniuerfall PaBor, and Teacher oftht Church, he cannot errcx Motive. V. the Romifb Religion. ™p erre Reaching out ofthechaire : and that he is absolutely aboue *j . the Councill, and that he may,as he is the chicfe Prince orthe fa™ clp.°T' Church,retracttheiudgcmentoftheCouncill3 andnotfol- Jiemem.iit low the greater parr. And therefore, when hce offirrneth in Hoother place, that the Pope with a Council], is the ludge of 1dm de Verb* the true fenfe of the Scripture; he foyftcth in the word Cou:i - Dci> & $•**> h cillforaflourilri, bucindeede, hcemeancth the Pope alone: for if the Pope be aboue all Councils, and may eftablifhor difanull their decrees at his pleafure, then is notheevvitha Councill, but without a Councill the chiefe lodge. 33. Gregory of Valence ismoreplaine Bjtbe Church (Taith Grcg.de Vakm% he)*r meane her head : that it to fay, the Romane Bijhofjn whom ^TbcoUom.i refideth the full authority of the Church: theIefuiteC*Jkr,af- dJn]jVd'p'u& ter he hath difcarded the Scripture from being Iudge,becaufc *'*1* * it is, 7^/ fweamma & fen fa , in v arias pugnantefq^fententi as ce(i. imbWJe diftratta: A thing without life and fenfe, diftrafted intodi. fam.Pontif. uers and contrary opinions,faith>thatP^w£cr/^'^4^//tri' efl indicium ver it at u , The iudgement of the truth is belong- ing to the Catholike Church, butbecaufe the whole Church cannot mcete together in one place, without great inconue- niences. Therefore God hath appoynted and nominated one many to wit,the Pope^towhcm he hathfo tyed bis pre fence andfpi- rituallgracey that in questions of faith he doth neuer erre. Gret- ColioqM.Stf.i z*er faith, that the generally lawfull, and ordmarie fudge of con* trouerfes , u the Bifhopof Rome , whether bee define any thing alone ; or with a GenerallCouncill, this ludge is always infallible. Stapletou faith, that the foundation of our Religion is placed of Stsplet. prtfat. neceffttievfon the authority of this mans teaching, in whom wee princip.fidJoSt. heare Cjodhimfelfefpcaking. And another of them iaith,5/fo. lob deTurr.U.^ ttts mundus fententiaret contra Papam} If the whole world fbould cap>*^ determine again fi the Pope, yet we muflfiand to his fentence . To conclude , the Canon Law faith, that it were herefietothinkc, ln Sext. extra*, that our LcrdGodthe Popemight not decree as hee doth , yea, ^j21'^'14' thAt his refer ipts and deer Hall Epiftles are not Canonical! Scrip- nfiJ$ iL'ILr C*" 34. Thus we fee,the Pope is that which they meane by the Church : znd he is the onely compendious ludge : and thcre- L 2 fore 148 s^i Retracliue from Motive. V, txtrau.inlob. 21. lob.Capift.de Fap.etEcclef. Authority tore when theytalke of the Church, it is but a vsync vaunt; for when all comes to alljthey en tend nothing by the Church, but their Lord God the Pope, as fheCanonifls call him* who \b ens fectinda intentionis ccmpofitt.m ex Deo & homine, A being of the fecond intention, compounded of God and many and qnafiDeus in terris,&c. as it were a God vpon earth, grater then wan, and leffc then Godt having ihefmnejfe ofj, owe r. Now by thi? that hath brene (aid , the truth of my fecond propor- tion doth euidently appcare ; to wit, that the Romanifts will allow no other Iudges in matter ofcontmuerfic, bucthem- felues alone, ancifogiue iuftcaufetoailthat are not blinded witherrour, atleali to fufpedl their Religion, ifnotvtterly to abandon it, which is the conclufion neceffarily following vpon chefe premifes. 35, Which, thatit isofmcflneceffaiieconfcquencejap-. pearethbythis.bfcaufeitisagainftail reafon , that the fame fhould be both the party andtheludge: yea, in equity is it "fit, that we fhou'd iiand to his iudgement, whomweaccufe to be afalfifier of the Scripture^ and euen Antichrift himfelfe.? or that that Church fliould bee our Church t which wee af- firme and proue to be an Apoftate3 and an harlot ? feeing thac a Iudgc fhould be indifferent 3nd vnpartiaU, and not a party : as the Church and Pope of Ifymc is in all cafes of controuerfie depending betwixt thena and vs ; as for example in the con- trouerfie ofthe Church, the queftion being which is the true Church. The ludge to determne thereof, we fay,is the Scrip- ture : they cry, The Church,meaning their owneChurcb,as I haue fhewed. Doe they not by their doctrine aduancc them- feluesinto the tribunal feare f and make their Church the Judge , whether it bee the Church or no ? fo in the qu« (Hon touching tru Popes Supremacy, who fhall be Iudge whether this iupreme power be in the Pope or no ? Mary the Pope himfe!fe,fr r chey ad*rit no other ludge. Sure he muft needes gaine the caufe, when hec is 1 1 us his owne Iudgc. If thi> bee notaplainctergiuerfation, I know not what is: ifihisdoth not bewray the weakenefle of their caufc, Jet any indifferent raan confider and glue lenience* 3^ For Motive. VI. tfo Rowifb Religion. t^ 36* For as on our fide in chc quefiion of the Kings Suprc- macie, whether euery King in his owne dominion bee the fu- prcme Goucrnour ofthe Church vender Chrill or no: if wee fhould in this cafe admit no ludge, but the King himfclfe : Or in the queftion of our Church , whether wee be the true Church ofChrift or no: if wee fhould refufeall other trial], faue that which arifeth from the Judgement of our owne Church, and the Bifhops and Prelates thereof^ would not all men laugh at our folly, andthinkeourcaufeweake and def- perate? So may all men thinke ofthe Romifh Religion, that itbewrayeth manifeft folly in the maintayners, and apparent weakenefle in the grounds thereof, in that it wilf not bee jud- ged but by ic frlfe,cfpecially feeing it is the property offelfe- loue, whereof no man liuing is freed , to make men blinde in their owne caules, and partial on their owne fides. To con- clude therefore, as the Lion in Efope, that challenged to him- felfc the whole prey that was caught, and would not [land totheequall partition of his fellow-hunters, proued him- (Afc thereby to be a tyrant, and his title naught : fothe Pope otRomc, andhisPro£tours,in refuting to beiudgedbyany faue themfelues, and by that right claymiag a title to the truthjdilcouereih both his tyrannie ouer the Church of God, and the holy Scriptures, and the badnefle of his weake C3ufe; feeing truth like a chafte matrone, though it be flandered, yet is fo bold and powerfull , that it feareth not to bee tried by thofe that are the greater! enemies thereof. Speftatuns admiffir'tfum teneAtis amid ? Motive. VI. That Religion doth ittftly deferne to bee fa/petted, which doth pnrpofely difgrace the facred Scriptures : Bat fuch U the Religion ofthe Church of Rome : Ergo> &c. OVr Aduerfaries. may fitly be likened to churlifh and an- grie Ma(tifes,whofe property it is to rend with their teeth thofe that are vnarmed, and not able to refill .• bu: if they meet with an armed man, that can keepe them off and L 3 entcrtaine 150 s^i Rett acl'tue from Motive. VJ entcrtainc them with (harpc bbwes,then they wreak all thtir tecnevponthecudgell or weapon wherewith they are an- noyed-.fothey feeing themfclues well banged and beaten by our men at Armes, I meanest Champion* that defend the quarrellofour Church, with the flaffe of the Scripture, and their hairy fcalpes wounded with the Hones fetcht cut of D*:. Hids fcrip, fall a inarling and biting the ftaffe, and the (tones which hauebeenc the inflrumcnts of their forrov.; whereas if they finde any without aforTe in Irs hand, or a (tone in his fling, that is vnfurn fhed with Scripture to fight with them, oucr him they domineere, & take hm captiue^nd ieade him to their denne for a prey. This their malice againft the fa- cred Scripture, which is the only engine oftheir dcftruclion, I hope by Gods f^uourable affiRance fotodifcouer in this Chapter, thn they themfelues (hall euer bee reputed as blaf- phemers of the truth, and their religion as odious and abo- minable to all potterity* M A I o R. 2. The Maior or hrft proportion in this demonftration, though it bee of an vndoubted truth, yet for the greater illu- (tration therei f,twopoyntsaretobeconfidered : firfr,what this Scripture is, which is oppofedagainft : and fecondly, what they are tobc efleemed which oppofe themfelues vnto the Scripture. The Scripture contained in theOIdeandncw Teftamentjsjn a word, the holy and facred word of the eter- nallGod ; which to hauc faid of it, is an afcription of the greateftdigniticvntoit,ascanbeedeuifed ; for if it bee the holy and (acred word of the eternall God, then muft it needs be perfect, excellent, pure, vprighc, cleane, pc. manent,wife, fweet, andwhatclfemay be fpoken forihe fetting forth of tie excellency ofa thing : all which attributes arc giuenvn- Pfa!. 19. to it by the Prophet Dauid, in the i9.Pfaime,and doe necef- farily appertaine vnto it, being immediately deriued from that cleare and fole fountaine of all goodneflc and perfecti- on : For howfocuer the holy Prophets were the penne-men thereof; yet thole were allaudineueryparcell and panicle infpited by the Holy Ghoft, as Saint Peter informeth vs, i.Pct. Moll, whenhec laid, That t?o Prophetic in the Scripture is of any pri- vate motion, but that bolj melt ofGodfpaks at thej were mowed b Motive. VI. the Romifl) Religion, j-r by the holy G heft. For as the heathen Oracles were conceiued and vttered by the immediate irrigation of the Deuill, who guides both the hearts and tongues of his Pricfts, to bee the inftruments of his malice: So theOracIes of Chriftians, to wit, the holy Scri?tures,proceeded from the facred infpiratU on of Gods Spirit, mouing the hearts, and directing the pens oftheProphets&Apoftleshis SecrctaricJ,to commit to wri- ting that only which they receiued from God,both in re Ipecl of matter and manner. To this purpofe is that notable faying oiHago, In the bolj Scripture, whatfotuer is taught ^ is truth: Huipdemma. what 'foeuer is commanded js goodnefft : whatfoeuer is promifed^ ishappinefe : Andhcaddes thereafon; Becaufe G $d is truth 9 without deceit ; gosdnejfe^witheut malice ; andkappweffe, with- out mtfery, 5. I need not (land to prooue ihispo(ition,That the Scrip- ture is the infallible wr rd of the eternal! God : it is a groun- ded truth, and a receiued principle of all that profefie them- felues to be Chriftians. And as Saint #*/// faith, Like as of e- BdJ1linTfg.11* uery Science there are &?££**** twV £}x**>vnlHefii0*aMe Prin- ciples, which arc bcleeued without further demon ftration: fo in the Science of Sciences,72w/*£#>* This is one ofthofe vn- queftionable principles, that the Scripture is the word of God, and therefore of diuine botbpurityand authority.Adde hereunto, that if any friould doubt the; eof, the purity and perfr&'on ofthe matter, themaieftieand the fratelineffc of the (I'le, the power and efficacy ouer the confeience, theccr- tainrie of Prophc(i:s fulfilled in the duenelTc of time, the ftrangeneiTeofthemirac^es^hc antiquity of the writings be- fore all other,the admirable prou.dence of God in preferuing them from the teeth of time, and rage of Tyrants, the fweec harmony cVconfcntofetiery part with each other, the Judge- ments ofGodagainft the contemners therof, andlaftly, the bloudoffomany thoufand Martyrs which hath beene fhed in the defence thereof, doc fufficiently conuincc and proue, thatthisBookeischeBookeof GOD, and cuery line and title therein, the Word ofGod. 4. This being fo, then fccondly it mud needs foJlow,that L 4 either j 5 2 ^ Retractive fr$m Motive. V I • either to denie the Scripture to bee the Word of God , or to abufe it whhvnrcuerent terroes and ieproches, or any wayes. todiminifh the credit and authority thereof , isnoconcly plaineblafphcmy, but a!fo open and notorious Aiheifme ; and fo in both high treafon againft the Maieflie cfGod : for> if it be treafon to vfe contumelious fpeeches againft the Kings petfon, or either by wordtoreuile, or by deede to rcfift his decrees and proclamations : how much more doth thatde- ferue the name of the higheft treafon , when the facrcd word of God,which is a diuine Law,iflbing from his owne mouth, is blafphcmed,and the maieflie ofGod moft clearely (hining, therein abufe d? Itisanoideand a true faying in ciuility,J2»» contemmt legem , conttmnit Regcm : He that dejpifeth the Laws desfifcth the Lv.giuer . So much more then in D;'uinitie, hce that rcprocheth the word of God, reprocheth God hirn- ., ; felfe. How can they then bee leffethan Atheifts, Bhfphe- mours, and Traytours to God, that are guilty of all this iniu- lie to the holy Scripture ? p Celjtts, againft whom Origen wrete,and Luc'/an^nd For- yherfyZft&sAplles, were Whelpes of this Litter; and there- fore rVmaine to this day branded with the note of infamy : to ihefe fuccecdcd many others in after-ages (for the world hath neuer beene without fuch monfters, Godpermitting them for the further demonftration of his truth, and declaration of his iutt iudgement in their defetued and tf range deftru£tion:} yca,that which is- mo ft ftrange,many of thofe that haue vaun- ted themfelues for Chrifts Vicars hereon earth, hiue beene tayntcd with this infection, asPopeLf0 the tenth, who (as ifefaff* Wrkers report/ mocked at the promifes and threats ofthe Scripture, and told QzxdsmWBembtu , that that fable of Chrifi had broughtvnto him and his , great froft. Such another waf . m , /c&>nhetwe>iVn,whovfedtoblafphemeGod, andcallvpon mfcujildemior* l^€ dcuill 2t nis ^'ce : anc* luliu* the third, who asked why he Stella S fhouid not bee as angry for the eating of a colde Peacock, as tfaip* God was for the eating of an. Apple ? And Benedttt the eight, *//4tf theninih, whofe cuftome was in Woods and Moun- lajn^tofacriflcetothedeuill ; and diuers others, which for brevity M o t i v e . V I. the Romijh Religion. 153 brevity fake I forbears to name. Is itpofliblethat fuch A- thiefts, ani! blafphemous wretches, and worfhippcrsof de- uiJs, fhould be chofen of Chrift to be his Vicars here on earth* to whom hee might commit the gouernment of his Church ? Will a mortall man commit the gouernment of his family, especially if helouethhis wife and children,toaknowne Ruf- fin and a notorious villaine? Now Chrift fo Ioueth his family, his Church, that to purchafe and rcdeeme it, hee gauehis owne pretious bloud, for a ranfome for it : and will hee now ordaine in his roome fuch notorious Wolues, tobecthemi- niftcriall heads and guides thereof? As for the reft ofthePo- pifh crue, both learned and vnlearned, though they bee, as I muft n cedes con fcfl'e, forthemoft pare, more infected with fuperftition,then with Atheiftne3(albeit neuer did any Coun- try more fwarmc with that generation, then doth Italy at this day)yet in blafpheming and debating the holy Scripture, they cannot be farre from , not onely giuing way , and ope- ning a wide dore to that horrible hnne,but alfo from making an open profeffion thereof. 6. Thus we fee both what the Scripture is, and alfo whac they are that oppofe againft the Scripture : which two confi- derations feme much for the clearing ofthe firft proportion. Now I come totheconrlrmationofthc ademption or fecond Mi NOk: proportion , which euery Romanilt will denie in this argu- ment, and therefore ftands in neede of ftronger fortification % the propoMtion is this , that the Religion of the Church of Rome doth purpofelydifgrace the holy Scriptures, and is at enmity with it: that is, that both by doctrine, practice, and bitter and blafphemous (peeches, the holy Scripture is dif- graced,dcfaced,and vilely flandered by the chiefe profeflburs and maintayncrs of that Religion, yea, and by the grounds of the Religion it felfe. I will begin with their doctrine, and fecondly come to their practice , and in the laft place their flanderous and bitter fpeeches (hall bedifcouered.. 7. Amongft many of their doctrines , whereby they offer open iniurie and wrong to the facred Scriptures , thefe foure axe the moft principall 1 Firft, that which hath beene at large difcour~ ! 5 a ^J Rctraffiue from Motive. VI. difcourfed in the former Chapter, touching the chiefe Iudge of controucrfies ; for, when as they difable the Scripture from that office, and exalt the Churcb,that is, the Pope,as I hauc (hewed, into the higheft throrc of iudg? me-nt,what doe they c!fcbutdebafe the Scripturejn fubiedlingit to thePopcs wil, and making it avsiTall to way tvpon hispleafure, andgiuing a greater certainty and infallibi'icy to the determinations of his mouth, fpeakiogoutofhiscruyre, thenvnto the infalli- ble and certainc light of tru;h, fhining in the Scriptures ? This is open wrong to the Scriptures, and not oncly to it, but alfo to the Spirit of God, the Author and Enditer thereof; for, they which fct vp the Pope as an all-fufficicnt and moft com- petent ludge, and pull downethe Sctiprurc as non-fuffici- cnt and incompetents the Roman tts doe, doc they not ad. uancetheone, anddifgraccthe other? as on the contrary, we which afcribe all corrpctencieof right, and fufficiencie of power to the Scripture, and denie the fame to the Pope, doe wenotdifgracehim, and aduance it? This is the difference in this poynt betwixt them and vs, and thcirReligion and ours: and that men may fee how little eftimation thcylnue of the Scripture compared with their Pope, though the Pope be a man vtteriy vnlettered, & ignorant cucn of the grounds Baron, of Grammar,much more of the grounds of Diuinitie, as fome Glaber. Re- of them were : though he be a childe of tenne yeeres of age, as dulpb. Bennet the ninth, or a mad Lad not pafteightcene yeeres old, SpoHddH.AnnaL as7 or a Coniurcr> *i&Bm** third : Laftly, though hce were a man defiayned with all manner of filthy and lewd IfqttatettHs bo- conuerfation , as a number ofthero were : yet his iudgemenc /w,he goe to muft bee heard and preferred , becaufe (forfooth) quatenus hell,what will papay as he is Pope, he cannot erre, though quatenus homo^t Pdpadoz hTm ^e ls a man> hec ^e an Hcrcti^c-» or an Atbeift, or a wicked good? wretch : or becaufe P*pa eft dottor vtriufy legis anthoritate, Baldta, y nortfeientia. The? ope is Dolour oj :both lanes in Authority , and not in knowledge: And thus by their Relgion^heholy and fa- crcd Scripture muft giue place , and bow the knee to an yn- hojy, facrilegious and ignorant Pope oftentimes, and ac- knowledge M o t i v b . V I. the Romifh Religion. 1 5 j knowledge him as Iudge, and fubmititfelfctohis lenience and cenfure. 8. ThefeconJ doctrine of theirs, whereby they difgrace and wrong theScripture, is chat touching the inefficiency and imperfe6tion thereof : for they are not afhamed to fay that the Scripture is imperfect and vnfufficient ofit felfc, and that-in it are not contained all things needfull to faluation, but that a great part, yea, the grcateft part of true Rel gion, i$ grounded vpon tradition, without the which the Church of GOD cou'd not bee Efficiently inftru<5tcd, either in faith or manners : this is their goodly doctrine : whereas we on thco- therfide hold and maintaine, that theCanonicall Scripture containcth in it fufficiently, plainely, and abundantly all do- ctrines nccclTary to be knownc, for the attainment of faluati- on, whether they be pofuions of faitb,or directions for god- n'^jSf**-* lineffe: and that there is no neede of any vnwrutcn traditi- i&*mj*iam. ons, for the fuppliance of any want or defect which is found ca,}.bem.i$.m therein. And herein we haue not oncly all the ancient Fathers Mat. of the priraitiue and purer times of the Church our Abbet- *tb**'Con.Ge». ters, as Ir*neussOrigc*, AthaHaftus.Bafil.Chryfoftome.Cjril, f$£j$£ TertHllian^CyfrUn^ugHfiine.Hterome, as ycu may fee in fid!&Bp.Zoad the places quoted in the Margent : but aifo the teftimouy of Euftatb. the Holy Ghofl in the Scriptures, plainely and dire&Iy affir- chr)fi.bom.ijn ming the fame. Mat.bom4.in1 p. That this imputation ofimpcrfecTion and infufficiency Ep-a«Thef&C' islayd by them vpon the Scripture, let vshearethcmfelucs /Jp.gl*'*7* *" ' acting thdrowne parts ; and faR Bettarmine the Ringleader. TtrUon.Hemo* H? in his fourth Booke Deverbo Depend fourth Chapter^fets Cypr.EpLy^. ad do wne this pofition, that the Scriptures without traditions are ***?• Mtjmfljnecejfarjnorfufficieni : and throughout that whole cbfflf^&li Chapter doth nothing elfe but labour to prooue the fame 1XomMJ&til* by many arguments andreafons, as if hce were not content cap. 6. barely to afficme fo hioh a blafphemy, but euen (as the Poet Mer.com jn Epm fay th) Cum ratione infartire, To be madds with reafon : and fo *d tlt: ca* *• & are all hisreafons there vfed,in very deed madreafons,which '^uYwerbo^ my purpofe is not to fpend time in confu:ing,(that being fuf- veij,>.^ca.^ ficicntly performed by out great and learned Champions of Term, Sumtck the 1 5 6 k^A Reir • define from Motive. VI. wbitaket. the truth, which as yet remainc vnanfwcrcd : onely it is i- tbmriit. nough for my intent to difcouer to all men his notable blaf. Mertcn. phemy againft the ho!y Scriptures, which not onely in that place, but in many other, euidently and impudently foeweth lcfelfc. GregJeVaknt. 10. Nextvnto him comes in another great Icfuite^r^- AnaLfid.l£.c,6 riede Valentia, and he playcthhis part, and faytb, That the moftfitteft way of delivering the d&clrine of faith to the Church, was this , n.ot that all Jhould bee committed to writing, but that fome things Jhould be deliuered viua voce > that is, by tradition, Hefius confetf. But Cardinall Hofius more plainly and boldly a ffirmcth, T^t* Petr1e.ea.9z. the great eft fart of the Gofpeli is come to vs by tradition , and that very title of it vs committed to writing : Yea, it is reported of him> that he iliould ^, Melius atlumfuijfe cum £cclefta,fi nullum extaretferiptum Euangelium9 That it had becne better for the Church , if there were no written Gofpeli extant, O blaf- phemy! and yet wifely fpoken, iffo be by the Church, bee meaneth the Church of Rome, as without doubt hee doth. %c\$m Zncb'ir. But let vs heare another of the fame ftampe Sckjus, I meane eaP* 4* that peremptory Br3gadochio; he ftcps forth, and (hoots his bolt in a moment, The Lutherans are dolts (fayth hee) which willhaue nothing beleeued but that which is expreffe Scripture ,or can beprooued out of Scripture : for all things are not deliuered manifestly in the Scriptures , but very many are left to the deter* a ; minationofthe Churchy Cosier another Stage.player of theirs • * comes in, and diuides the word into three parts, to wit, That which Cjod himfelfe writ3 as the tables of the Law ; that whit h he commanded others to write^as the Olde and the New Testament* and that which he neither writ himfelfe, nor rehear fed to others % but left it to themfelues as traditions \ the decrees of V opes 3 and Councils, Andihen heconcludethblafphemoufly, that many things of faith are wanting in the two former , neither would (fhntthaue his Church depend vpon them, but this latter is the left Jcripturei the Judge of controuerfies^ the Expofttor of the Bi- ble, and that whereupon wen) uft wholly depend. His words are t hefe, Omnia fidei myHeriaf&teraq\ credit a & fcitu necejfaria, in corde Ecclcfafunt c lanffimeexaratajn membranis tamen tarn M o t i v e. V I. the Romijh Religion. 157 noaiquAmveteris Teslamentt multa defiderantur : tbatis3 All the mysteries of faith, And other things necejfitry to bee belceued 4nd known, are most dearth engraven in the heart of the Church % but. in the leaues of the Olde And New TcHament, many things are wanting. What can be more plaine? Yet Lindantu is more plaine , for he cailcth Tradtttonem nonfertptam, &c. The vn- Un&mpanopl. written tradition, that Homeric all moly which preferueth the M^.cap.5. Chriftian faith against the inchantments of Herettkes } and the true touch-flone of true &falfedoQrine,*ndthe Aiactan buckler to be of fo fed to all Heretikes^and inconclufionjthe very foundatu on of fatth. T o this fellow zdioyne Afelchior £ anus asacopa- nion in bhfpb?my,who (:r-e vsnotby the authority of the Scripture y but by the authority of Luther, conclufi the Church, and Pope of Rome9which is greater. And againe, depotejl.Ptp*. That the Scripture draweth it ftrength and authority from the Church and Biflop of Rome. Ecknu faith, that the Scripture EckwEncb.de was not authentic aljbut by the authority of the Church ;and put- author, Ecclef teth thisprcpofition among hcreticall aflertions , Theautbo- refp.$.adabieft. rity of the Scripture k greater then the Church JTighiut alfo af- %??.*' . . firmcth the fame, \\\2iattthe authoritie of Scriptures doth necef- efci^ f^**' fari/y depend vpon the authority of the Church ; andcalleth all that hold the contrary in fcorne, Scriptuarij ,that isScripturc- men, or fuch asmaiotaiaethe Scripture. Cardinall H^fius go- Heftib.i.deau- eth further, and commendeth a blafphcmousfpeech of one thr.Seriptur. Hermannus^s a godly faying, That the Scriptures are of no more fore e then & float* ly maintaine a do $?r in e contrary to the word of God, and yet bee no Heretil^e, vnleffe the oppofite to that opinion 9 be defined bj the (fhurch in his time ? 16. The fourth and lafl doctrine whereby they offer iniu- rie to the Scripture, is this, That the Pope may difpenfe with the Law of God. This the Popes vaiTals do not onely affirmc, ' buteuencenfirmeandauouch* For thus they teach, Poteftas in diuinas leges or dinar ti in Romano Pontifice refidetfPowcr oner the lawes of Godremaineth ordinarily in the Pope of Rome : and » that the Pope may difpenfe againfl the Apoflles, yea^againfl the new Teflament vpon great caufe, andalfo againfl all the precepts oftheolde Teftament.lht reafon whereby they confirme this braue dc <5trine,i$ this;that where the reafon of the law faileth, * there Motive. V J. the Rem ifi Religion. 1$l there the Pope may difpcnfe:but the reafon of the law always faileth,whcrc he iudgeth it to fai!e,(for fpeaking dcfiniriueJy, he cannot erre) therefore the Pope may difpenfe with the pre- cepts of the Oldc & New Teftamcnr.wherejand when he lift. Now,what can be more injurious to the Scripture then this? for n*rrt,they fet the Pope aboue the fcriptures,becaufe he that takethvpon him to difpenfewith the law of another, chal- lengeth to himfelfe a greater authority then the other, accor- ding as their owne rule is, lnfrdcepo fuperioris npn debet dif- Antm fenfire inferior, The inferiour may not difpenfe with tkecommAn- tit,zz'tca.6* " dement of the faferiour. Secondly, they equall him to God himfelfe, for whereas there is no exception nor exemption from the hw of God : but this Nifidem aiiter volaerit^ Ex- tent God otherwife ttppoynt^ they inllead thereof put in this ex- ception i Nift P apa altter volnerit . And laltly, they make the law of God a maimed & an imperfect law,in that (as their di- uinityis) it cannot giuc fufficient direction to mans life, for practice of duties and auoyding of finaesjnall cafes,withcut the Popes difpenfation, and the interposition of his fuperwiie authority. 17. From their iniurious doclrines, let vs come to their malicious practice againft the Scripture, that both by their precepts and practice, their enmity to the Scriptures may ful- ly appeare* Firft therefore,whereas the language wherein the Scriptures were originally written, is indeed the true Scrip- turcs,becaufe that is the immediate dialect ofthe holy Ghoft, and the tranflations of it into other tongues, are no farther to bee regarded then as they agree with the original! ; yet the Crmrch of Rome, in the Councill of Trent, hath canonized Cenc.Tridm* the vulgar Latinesboue the Hebrew and Greeke, and hath Sefi** enioyned it one!y to be vfed in all readings, deputations, fer- mons, and expofition ?, and not to be reiedled wider any pre- tence whatfoeucr,vponpaineof^4^«?/«, "Xzi>BelUrminey Belldeverbs with the reft of that crue, accufe the Greeke and Hebrew, of D*Wfci« many corruptions, and iuftifle the vulgar Latine aboue them, as moii free from corruptions : whereas notwithstanding, for one corruption which they would faine fallen vpon them, M there 1 62 ^yi Retractiue from Monvh, VI. Llnd.de opt. gen. there are to be found twenty in this, and that by the confefii- intcrp.lib.^. on 0fmany learned of their owne fide. M&njniXU. l8* Befidcs,thofe corruptions which are fuppofed to be in fan 199. ' * the original, are either none at all, as may eafily be prooued, Voy.nibl.felett. and is already flrficiemly by our learned Diuaics : or elfe lib.i.ca.6. fuch as are not ofthat weight to derogate fiom the perfecti- on of the Scripture in things pertaining to faith and good Toff.ibid. manners ; as Pojfeuine and iiixttts Senenfis confefl'e, o r at leaft fnanTp E%' are but err°UrS °f tHe Wlitcrs> vvhlch no Booke 3S free from, jw . . .p.$ growing either from humane infirmity,or from the miftaking of the letters in the Greeke.and prickes in the Hebrew;which laft isbutalateinuentionofthcMaflbrites, andnoefieniiall part of the Text : whereas on the contrary, the errours which are extant in the vulgar Latine, are many or them contrary to the grounds of faith : as'thatoneforall, in the third of Gene- y^where the Latine readeth,//?/* conteret caput tmm.Qnt {ha\l bruife thy head : which they apply vnto the Virgin CMarie^ being in the originall ipfe /?#,and in the Sepruagint «Vr(f^-,that is, Hee, vnderftanding Chrift our Sauicur. Here wee fee a fundamental! poynt of faith overchrowne, notonely in ac- commodating a Prophecy of Chrilt vnto the Virgin bis mo- ther, but alfo in afcribing vnto her the workc of our Redempti- on, (ignified by the bruifingof the Serpents head. And as in this, fo in many other places, which I wi.hngly for breuitie fake cuerpafle. And yet for all this, by their doefhine and practice, their LatineTranilationis one]y authenticall. Yea, 3b impudent is aBifhopof thrirs, that fetting forth the Bible in diuers Languages, he placeth the vulgar Latinebetwixt the r.siwn.Bib!. Hebrew and the Greeke, as Ckrift betwixt two theenes^s blaf- tplatjn proto, pheme>ufly he fpeaketh. This is therefore a notable iniuricus pradVce of theirs againft thcScripcure. 10. To vvhchadv-feafecondjno whitinferiourto the for- mer, which fo their forbidding the Scripture to beetranfhted into the mother tongue of euery Nation,to the end that it msy be to the common people as 2 Booke fealcd vp, and chat they might not reede, nor be exercifed therein. This prohibition ts both contrary to the practice of all the Saints of God, both vndet com M o t i v e. V I. the Romifo Religion. 163 vnder the La w and the Gofpell^or it was their daily exercife to meditate vpon the Law of God continually, and to fearch the Scriptures, whether thofe things which they heard were foorno, and to the plaine precept of Chrift, and the Apoftle Pfal.i.r. bidding vs to fearch the Scriptures, andtohauethe word of Deut. 6,7.8^, Godtodwellplentiouflyin vs : and to the doctrine of all the f^i7*18*157* ancient Fathers, who with one confent exhort and perfwade T0hS17,11" to the diligent reading of them, as may appeare by the places CoU.kj. * quoted in the margent: Andbefide, ismoftiniurious to the Origen'mMat.^ Scriptures thcmfelucs : for to rcftrainc a common good ro a m*k/«i. hm.^ particular vfe,isan open wrong to the good it fife, which the dom^mh^* more common it is, the better it is, and the lefle common, ijl'iMtra the lelTe good ;for bonum esl fui diffufiuum, good inclineth uier. ixpp:l$6 natjirally to fpreade it fe!fe, and therfore the reitri6tion there- cbryfo.bom.^.in of is violence and force oftered to the nature of ic, and truth La^.&y.MEpU cannot abide tobeeimprifoned, butloueth liberty. This is aflCl\*^1'!* true in all naturall, good, and true things, bat much morein lQ^ tMsfupernaturall good, and truth, which as Qrigene yvcH no- Laflan.lnft.l.g. teth, was not written for a few , as P latoes Bookes weret hut for cap.zi. the people andmultituds.yea, for the verieji ldeots} and women, ffi^di.iJe andchildren, asthe F^hersaffirme. pftr d 20. And yet thefeprefumptuous Romanics forbid the rea- confetti ding of the Scripture among the people; one of them affir- Anfelm. com. in ming , That if wm the dew Is indention to permit the people to Ephcf. 6. reade the Btble : Another, That he knew ctrta'memen to befof* ^ugujl.de doft. feffedofthe detti/I, becanfe being but Husband-men, they were a- ol\Ln Mfrtra b/et'dtfeottrfe of the Scriptures : All teaching, that it is the Peref.detradit. ground of Herefie , and that Lay men are no better then M^44« Hogs and Dogs : and therefore thefe precious pearlesnotto Tbyrra.de d*mm be committed vnto them, and that the Scripture to a Lay ff y^TheCi^r man is as a fword in a mad mans, or a knife in a Childes hand, ^blvu. Thus they pra&ife to imprifon the Scriptures within the Priefls cells, or Monkes cloyft rs,which were giuen by God, to be the light of the world : and yet (which is to be noted) in Queene Martesb\oi\6y and blinde daics, fuch as could dif- pend a certaiue fumme of mony by rhe y eare,might rcade the Ribk, without any fpcciall difpenfation ; as if herefie buikled M 2 bee j^a ^ Retraciiue from Moti ve. V I, her ncft rather in the breft of the poore man,then of the rich, or, as if the rich werelefTe carnall then the poore : and thus thefefaucyfcllowes handle the facredSaipture at their p!ea- fure,bcing rightly to be branded with the: name of Heretikes, whom E pip hamus generally calleth Lucifugay becaufe they cannot abide the light of the Scriptures, but fly from tbem as Owles and Bats from the light. 21. Another practice of theirs isagainft the fenfe of the Scripture, a$ the two former were agaiirfl the letter, that nei- ther the body nor the foule thereof might be left vnuiolated: and this is in refpecl ofthe learned, to bar them vpfrcm c©n- trouling their errours> as the other were in refpecl of the rum- ple, to kecpe them from once looking into them. Their poli- cy in this,is to interdict all fenfes and cxpofitions ofthe Scrip- ture, faue fuch as agree with the Church of Rome, and are al- lowed by the Pope of Rome: this is the interdiction ofthe toniXndSefa Councill of! rem, and is grounded vpon a falfe interpretati- on of that article of our faith, Ibeleeue the Catholike Church: Ste.flJef.Ecck, for, as Stapleton faith, The literati fen fe of that article is, that ptefl.aduerf. t^ou fojeeueft what foe tier the Catholike Church holdeth and tea- nJsiMjkex- chetb. And Cardinal Hoftus, If any man have the interpretati- mffo vcrbo del. on of the Church of Rome, though he know not whether and how it agreeth with the words of 'the fcripture,notwithflanding he hath Ipfffimum vtrbum Dei, Now, by the Catholike Church they mcane the Romane Church, or rather the RomaneBifbop, as Sum. Sylmft. j Jmie foe wed : for as Stiueftcr fayth , The power ofthe C*m vjrbfidesju.i, ^liiy church rcmaincth cnelyinhim. And as Stapleton, Thg Stapict. prafal. ri.rrt,--r/rrt i /• Bekr. prwc.fid. foundation of our Religion ts of necejjityplacedvpcn the authority of this mans teachingiznd therforeonefaith^thatthe Pope may Xcnri.mag.fdcr. change the Gofpcl), and giue to it according to place and time , pM.adUiau mother fenfe : Yea, a blafpiicmous Cardinall is bold to fay, ZardiaS Anuli That if a man did ml beleeue that Chrtft is very God and Many edlegs't. Bobem. *ndthc Pepe thought the fame, he fhouldnol be condemned* This is a trickep. (Ting all othcr,whereby they notonely moke fare worke with the Scripture, that it ncuer doe them hurt, but alfofa£hion the lacrcd t-nddiuinc fenfe thereof, vnto their foad. and fcolifh fancies, and make it fpeake, not what the Hoi? M o t r v e. V J. the RomifJ) Religion. I ^> Holy Ghoft intendeth, but what they imagine. Nay,thcy arc CufaM.ep.2.$.ft fo impudent as to fay, That the Serif tare is fitted to the time, and variably vnderftood, the fen fe thereof being one while this, and another while that, according as it pleafeth the Church to change herindgement. Can there be a greater difgracc to the Scripture then this is ? 22. Adde to thefe yet another deuiee which is far worfe then a. all the reft,& that is a groffe aad palpable wringing and wrc- fting out of the holy Scripture, a fenfe contrary to the tqje in- tendment of the place, & fitting it ftrangely to their own pur- pole. This is a piafticc of theirs fo comon,as that their Books fwarme wich nothing fo much as fuch fond and foolifli inter- pretations,and fo ridiculous withall, that it would make euen H^^////^himfe!fetolaugh,ifhcvCerealiue.I wil here report fome few of thefe (xrange wrefted Expositions, that the Rea- der may haue a tafte of them,and (o iudge of the whole caske. 23. And to beginne at the beginning of the Bible, Genef I* 16. It is written ,Godcreated two great Lights }the greater to rule the day, andthelc^fer to rule the night : that is (faith In- Innocent.}, ai nocentitu the third, one of their ownc Popes : And alfo Mo- C6nft-lm$trsap. Una the Iefuke, God ordained in the Firmament of the Catho- ^tlmtTm^d like Church two dignities , to wit, thecPontifici*lldignitie, and iHft&iur?.' the Regali: Bu: that to gbuerne the day, that is, the Spiritual- ty, and is the greater : and this to rule the night, that is the Carnalty, and is the lefler ; fo that how great difference is betwixt the Sunne, and the Moone, fo great is there bawixc the Bifhop of Rome, and a King, that is, according to the Gl (Te vpon the fame ^ct^feuen andfiftie times. So in the 3 . Qi0ffjn ca r^t of Cjenejis, whereas the words of the Text are plaine, Heejha/i de mam. ' breaks thy head, or treadvpon thy head, which is the firft and principallpromifeofthc Mefiiah, they contrary bothtothe Hebrew, and Septuagint, trznfate and expound it, //>/<* , She Jhall: applyingvnto the Virgin LMary, that which properly belongcthvntoChrift, euen the worke of our Redemption. And thi» interpretation and tranflatiqn of that place is appro- ued by the Councill oiTrent, in approuing the vulgar Latine Cenc.Tridtnu Bible for auchenucall : and by Bellarmme alfo, who calleth it Bellarm, M 3 a great 1 66 K^d Retraffiue frtm Motive. VI. a great myfterie, that in the Hebrew,a verbe of the Mafculme gender j* ioynedmth a Nowne of the feminine \ tojignifiejhat a woman Jbould breake the ferments head, but not by herfelfe, but hyherfonne: and is aifo f© tranflatcd by our Doway Tranfla- tours in Englifti. 24. So againe, that place in the Pf3lme,P/d/.pi.i $4Thou /halt vfdke vpon the Afpc and the Cockatrice , andjhalt tread Vfonthe Lion and t he 1)r agon: Pope Alexander the third in- tfauelerjGen. terpr^ted it oCbimfelfc, and the Emperour , applying the pro- *©. mife made to Chrift principally , and in him to all the Ele6t, vntohimfelfeasPope, andvnderftanding by the Afpeand Cockatrice,Lyon and Dragon, theEmperour Frederic^ vp- on whofe neckehee fct his foote, vfing ihofe words , and all other Kings and Emperours : and to prouc that he Co vnder- ftood the place, when as the Emperor difdayning this pride, made anfwcre, Not to thee , but to Peter: the holy Father treading on his necke, replied ; 8tmihi&Petroy Bothtomee andtoPeter* Which ftorie, though it bee branded by Bar 0- nitu with the marke of a fable , yet it is auouched by a full Gam*d.in cenf. lurieofwitneffes, andefpccialiy two, Gennadiusihz Patri- ment.annot.w afj(c Qf Conftantinople , and a Venetian Hifiorian that liued SGiroUm Bardi. about tnat time : which laft oncly dirTereth in the Popes a!- vittor. iuuaU X^^ging of the Text, for he makes the Pope, to fay,not in the impefanno fecond perfon, thou : butambuUbo, I will walke vpon the 3584* lion and the Adder. Againe, they interpret that place of Efay 49. 23. They flail w or (hip towards the face of the earth tand licke theduft ofthyfeete, as a Prophecie of the Popes fublimi- tm\im.tonu tje. por, faith Turrian the Iefuite, Where is this verified, but ItdeeLpag.n. \Qt\iC kilting of the fecte ofthe Bifhop oCRomet and yet who knoweth not, that this is nothing clfe, but a manifeft predi- ction ofthe glory ofthe Church, and the conuerfion and fubie&ion of Kings and Princes to the Religion of Chrift? What a wrcfting of Scripture call you this? Arc not thclc ftrangc interpretations ? 25. But yet hcare tbem which are more ftrange and ridi- £kyj£.i^ culous:Inthe28.of£/*r,i6\vcrfe wee read, Behold.lwtH UyinStonaftone, a tried $ one, 4 precious corner ft one, a fare- found*- Motive. VI. the RomiJJi Religion. i6j foundation. This all know,being taught by the interpretation c(S. Peter, i.Pet.i.6. istobevndcrftoodofChriftonlyand i.Pcta.*. none other; yet BeSarmine vnderftands by this tried precious Bel.prmfat.dt corner ftone, not Chrifl, but Peter, that is, as he faith, Sedes Ro^^ontif. Roman*, The Roman «SV*,Againc,we read,/^. 26. 1 ^.Behold, Icr.26.14. / am in your hands , doe with mee as you thivke good and right. This Text Bonauenture alledgech, tQproue, that Chrift is in ummmLht$± the Priefts hands at the MaiTe, as a Prifoner, not to bee let pojtt.mijfm cap.*, goc, till he haue payd his ranfome, that is, till he haue giuen rcmiflion of finhes , contrary to the raanifeft fenfe of the place, Hofea 1 . 1 1 . We read, that the children ofludah and ff- Hofea 1.1 x. raelpoall be gathered together, and appoint themfeluesone head, anfwerablc to that, / 3 ltrange Country, leaueihhishoufe , and giueth authority dePurgx.p.iy to his feruants, and commandeth the Porter to W3tch. This m.ingoingmto aftrange Country, figntfieth thefoitle (fay they) which by death departeth out of this world : his leaning authority with his feruattts, figntfieth, that he commandeth his executory to procure with his goods the prayers &fuffrages of the Church, whereby he way be freed from Purgatory: hee commandeth the Porter to watch ^that is Joe gmeth part of his goods to his Paftor, that he may diligently facrificefor him by faying CMaffe. Who can doubt of Purgatory , th3tis thus authentically proued? The fecond place is in the Z.Pfalmej. Thou haft put all things Pfa1.8.7» vnder hpsfeetey forvles of the ayre, that is (fay they) the Angels in heauen, beaftt of the field, that is ,the godly in thii life yandfifh oftheSeaythatis3thefoulesin Purgatory. Here isaproofcof Purgatory worthy the noting* 28* And thus much for a tafle of their falfe and foolifh ex- pofitions ;thel'e being not thehundreth parr of them, which are found in their writings. Let all meniudgenow,whcthcr thefe men deaie well with the Scriptures or no, and whether they be friends or enemies to the facred word ofGod, & the Spirit ofGod that anini3teth it, that dare thus wretchedly abufc it at their pleafures , and wringjt like a nofe of waxe, into any fhape to make it ferue their purpofe. Erafmuspte* sraf.encm. ceth that Frier in the Ship of foolcs, that being asked what Mor'ue. Text he had in the Scripture, for the putting of Herctikcs to death, produced that ofS*PaultTtt, 3 . 10. Harettcum hominem Tit,3 »I"°- poft vnam aut alteram admomtionem deuitajhat is in true con- ftruing, Shunne an Heretike after thefirfl or fecond admonition; butheconftrued it thus, Devitafuppletolle, that is, K'llan Heretike after, &c. This fellow by Erafmus opinion, was worthy of a Garland, or rather of a Cockfcomb for his witty expolition : and fo was h? alfo, that being asked wbere hee fcrund the Virgin cfliW; in the olde Teftament , anfwered, In the firft ofCjevefis, in this Text : l>eHs vocamt congregation ncm 170 o^ Retraffiue from Motive, VT Rcucl.ii.i8. - FcLde maior.& ohed.e.fin. tmXrii.Sef.4. Belljc verbo Tertullian. Toilet cdm.'ui BeUrfc verb* DeiyU.iiCapAO. C>20. Canmhd.ix.io lob. Bale In vita eim. DifiA9.eap.in Canon'uis Rubric, nem aquarum Maria, But I mufl not be fo fawcy with Popes and Cardinalls. Iiudge them not therefore, but lcauc them to the iudgement of God. 29. Their laft practice againft the Scriptures, is their adding to and detracting from it at their plcafure, whatfoeuer either diftaflcth their Pallate, or may feeme to make for their profit: which notwithstanding hath a wo denounced againft it. And this practice is grounded vpon.a rule, Papapoteft tolkre itu diuinumexf^rte^nonintotum^ The Pope may take away (fay they) the lawe tfCjodin part, but not in whole ; and if hce may take away, then may headdealfo : for the fame reafonis of both, and one is as lawfull as the other ; for adding, markc their pra£tice,the Councillef2rr^,togcthcr with moftofthc PopifhDoclours,addevntothe Canon of the Scripture, the Apocrypha Bookes of Judith^ Wife dome, Tobias, Ecclefiafiicus , tJMachabeet, remainders of Efter, and Davie/ : and curfe all them that are not of the fame mindc : and yet the lewes before Chri ft, who were the onely Church of God at that time, and Scriniarij Chriftianommx as Tertullian calls them, or depoftarij & cuftodes eloquiorum Dei, as Toilet the Iefuite names them, th3t is, The keepers and treafurers of the holy Scriptures, and to whome were committed the Oracles ofGod, Rom. 3. 2. Thcfe Iewess\ fay,neueradmitted ofthefe Books as Canonical,and the Fathers for the moil part,though they held them Bookes profitable for inftru&ion of manners, yet difpunged them out of the Canon, as not cf fufficient au- thority to proue any poynts of faith, asisconfefledby£(f//rfr- niine himfclfejn fome fort, naming Epiphanitu, Hilartu4tRuf fintu, and Hierom, and by Melchior Camut nominating be- sides the former , Melito, Origen , Damafcene, AthanafnSy accompanied with many other Diuines, as he faith : and be- fides, the Bockes thcmfelues, by many pregnant proofes de- riued out of their owne fides, doe bewray that they are not of the fame fpirit the Canonical! Scripture is of. 30. Againe, they addc to the Scriptures their Decretals and Traditions. Imocentius the third, cemmanded the Canon of the ^Majfe to be held equail to the words of the Gofpeli,and it M o t i ve. V I. the Rotnijb Religion. iyi itisinoneoftheirBookes, Inter Canonicas Scripture decre- talcs EpiftoU connumerantHr^ihzt \s)The DecrctallEpiftles are r.umbred among thefe fanonicall S criptttres . As for Tradir icns, ] haue fhewed before, that it is a decree of the Councill of Trent, that they are to bcreceiued with as great sffc&ion of piety and reuerence, as the written Word of God. Againe, they adde vnto the Scripture, when they take vponthemto make new articles of faith, which haue no ground nor foo- ting in the Scriptures:for vnto the twelue articles of the Apo- ftles Creed, the Councill of Trent addeth twelue more, as may appcare in the Bull of Pirn the fourth, in that publike - « .- * profeflion of the Orthodoxall faith, vniformcly to be ©bfer- fomjuram.** ucd and profefled of all : And when they adde vnto the two pro/ef.fid. Sacraments ordained by Chrifl,fiue other dcuifed in the forge oftheirownebraines : andthofetwoalfo, they fo fophifti- cate with their idle and brainc-ficke Ceremonies, as the Eu- charift with eleuation, adoration,circumgoftation, and fuch like trumperie, and Baptifme with oyle, and fpittle, and fait, and coniuring,and croffiog, &c, that they make themrather Pageants to mooue gazing, then Sacraments for edifying: and thus moft wrongfully they adde vnto the Scripture, cuen wh3t they themfclucs lift. 2i« As for their detracting and taking away, they fliew thcmfelues no leffc impudent, for they haue taken away the fecond Commandement, as appeareth in diucrs of their Ca- techifmes and MafTe-bookes, becaufc it cutteth the throat of - their Idolatry wholly out of the Decalogue : and to make vp the number of tenne, they diuide the laft Comraandement in- to two, contrary to all reafon and authority: Yea, foimpu- Vafq.li.t.difp^ dent are they, that two famous Idmtcs, Values and Az>ori- c*»4>m*83.& U4 doc boldyaffirmc, that this fecond precept which forbid- c^'J\nUa11^* deth worftupping of Images, was not of the law of nature, p^t'ui^ca^ but oncly a pofitiue Ceremoniall and TcmporallIniur:6tion, catbar. opufc.de which was to ceafe in the time of the Gofpell: and m the Eu- imagm. charift, whereas Chrift ordained the Sacrament of his bodie CM.Tridsef.t~ andbloudin twokindes, thcynotwithfiandingdepriue the ^^^q^ people of the cup, and will haue it adrainiitred Co them but in tctlpM.i^&inte^ one I72 i^A Retr&ciiue from Motive. VI. Catba. adu. No- ua, DogjmaXa- tet.pa+i.&ixde. Pigb.hlearch.li cap.i*cont.$. SaU&mJneplfl> Turr.con,Sadeol Co% Encblr.de Sum. Pont if. P eref.de tradit. frafat. CenfcoLpa.ui. &Pigb.cont. 3, Hefius de AUtho. Ecclcf. lib. 1. Bell.de veroo V eiylib.^ca. 4. 'B.c^m Enckir. one kind : Yea, Cardinall Caietane^% (^uthar'mus teflifleth of him, cut off from the Scripture/the laft Chapter of S. Markj GofpelJjfome parcels of Saint Luke, the Epiflle to the He- brervst theEpiftlcof lames, theiecond Epiftleof Peter, the fecond and ihird oi'Iobn, and the Epiftle of Iuie : and yet this mans writings were not difallowed in the church, as con* raining any thing contrary towholefome doctrine, and hee himfclfe acknowledged to bee an incomparable Diuine, andthelearnedft of all his age : and thus wee fee both the do&rines and practices of the Church o£%>ine, againft the Scripture. 32. To the which if we adde their open blafphemies and horrible reproches wherewith in plaine downe-right blowes they rent and tearein pieces, or at leaft-wifc beimeare and defile thefe holy writings, then their malice againft them will bee knowne to all men, and there will bee no vizard left to maske it withall. To conclude therefore, fome of them call thcScripture^ dumbe Iudge, i'omeadead Lett er,znd without a Sonic , others, dead 1x1$, others, a Nofe ofWaxe,\o be wrea- thed this way, or that way : others fay,that it is no better then ' t^fops Fables, without the authority of the Church tall of themioyneinthis,thatitisnotfimplynccelTary, that it was written not to rule cur faith, but to be ruled by it, and that Chrift neuer commanded his Apoftles to write any Scripture, and that it is fubieft and inferiour to the Church : all thefe, and many other bitter andblafphemousfpeeches they belch out againft the Scripture : whereby they plainely bewray their cankred hatred againft the Scripture; and all becaufe they findc it contrary to their humour,and an enemie to their Religion. 33. Thus the Minor propofition in this demonftration is, I hope, fufficiently prooued, to wit, that the Religion of the Church o{Rome doth profeiTedly difgrace the holy Scrip- ture; as both by their doctrine, the*r practice, and their blaf- phemousfpecches againft it, doth manifeftly appearetand fo the conclusion is of neceftary and vndeniable confequence, that therefore it deferueth to be fufpeftcd and rcic&ed of all thofe M o t i v e . V 1 1. the Rornifh Religion. 1 7 j thofetbatprofeflctheiTifelues to be friends to the Scripture, and hope from it cither confolation in this life, or faluatioo in the life to come. Motive. VII. That Religion is to be abhorred ywhich maintaineth, cornman- deth9andpraclifethgroJfe and palpable Idolatry 5 but fa doth the Religion of the Church 0/Rome : Ergo> &c% WHcn I confidcr the fearcfull Idolatry of the Church o£Rome9 which for that caufe is called The Whore of Babj/on9 and The Mother of for nkatiens , T^eueL 17. i» 2. I Rcuel 17.1,2* cannot choofe but wonder, that any (hould be fo bewitched with the forcericsof this Iez,abel} or made drunke with the wine of h:r fornication, that they {hould take her marke vp- on their forheads , and right hands, and ioyne with her in her abominations : and not rather come out of her with all fpeed, as they areadmonifhed bythe Ange'l, left they bee partakers in her finnes, andhauc afliarealfo with her in her Reuel.18.4. plagues : but then againe, remembringthat which S.Paul faith, that the comming of Anticbritt (hould bztnalldeceiuea* blenejfeofvnrightecufnejfe, and that God (hould fend vpon i.Thef.a.ia.ii themftrongdclufionte beleetie lies : I turne my wondering ac their fottifhnefle into the admiration at Gods luftice and Truth: the one in puni(hing their contempt of his Gofpeil, with fuch a giddincfle of fpirit : and the other in making good his owne word after fuch an cuident and manifeft man- ner, that thereby it moft clearely appearcth, that the Pope of Roms is that Man of finne, and Sonne of perdition there fpo- kenof, euenthat Antichrift which exalteth himfelfe aboue all that is called God, and fntcth in the Temple of God, as if hf were God. As this appeareth in many grofle errors which they hold,fo in none more, then in the horrible idolatry pra* cWed and preached;& defended in this Antichriftian Church; of which I maytrueiy fay, as Plutarch faidofthe heathen, VUtanhmviU that the) mingle hew en wit h earth, beeattfc they wade Gods of Romuh man. 174 <^yf Retratfiue from Motive. VII. men}&menofGods:So thefe,whilftthey giuediuine worfhip to earthly creatures, as the croffe & pictures of Chrilt, and to the Saints in heauen; or attribute earthly affections, tohca- uenly creatures, make a plainc mixture of hrauen and earth, fpoyling the Creatour of his honour,due vnt o his Dietie3and adorning the creature therewith; and afcribing ihatvntc men, which is onely proper vnro God. That the Church of Rente is guilty of this impiety , 1 hope by Gods grace fo to proue in this Motiue , that no Tefuite (tnowgh neuer fo fub- till) (hall bee able with any fliew of found reafon tohiffe againft. M A I o R. 2. The firft proportion in this Argument, though it be of fo euident a truth, that it needeth no further demonfiration, yet becaufeS.P^/*/ faith, that an ldottisnothingm the world, and thereupon, fome may peraduenture conclude, that Ido- latrie is a matter of nothing, andafmallandtriuiall finneil will therefore very briefly fhew the grcatnefTeandhaynfuf- neffe of this fmne , and how odious and abominable it is in the fight ofGod. As touching therefore that phrafe of Saint T ml, *An I doll is nothing, ic is not to bee vnderttood, either inrefpe&of matter, for eueryldoll hath a material! being, Exod.31.4. and fubfifting, as the matter of the Calfe, which the Lraekes g madcintheWilderne(Te,was goldjandofthebrazeaferpmt, eSa * which was abufed alfo as an Idoll, was braffe , and oi thofe Efay 44.10. Wols > which tne Prophet Efaj declamcth fo againft , were Bel.de imag. lib. wood: noryet in refpecloffotme, as BelUrmine and Caie- z.c.1. ta»*wouldhaue it. As though vhe Apoftlc fh:uld me-.ne Caietinloc. thlls^ tnat an idoll, though it hath matter 3 yet it hath no forme, that is to fay, istru reprefenta^ion ot fuchathing as hath no being in nature : for many of the Idos of the Gen* tiles were effuch things as truly weie: but the ApoBles mea- TertuLdecore, ningis,as7*rf#///Vz#obferues, and many crher, b th ofan- imlit.capi- cient and late Writers , that an Idoll is nothing in refteft |f that which it is intended to bee , that is, that it is no God, nor hathanypartoftheDiuinitieinit, which deferucth to bee worfliipped : or that it is nothing in regard of t fficacie and power, that is, as the Pfalmilt fpeaketh,is not able to doe ei- ther Motive. VII. the Romifh Reltgion. 17 r thcrgood or bad, to hurt, or to hclpc ; tofaue,ortokilJ: and this interpretation is authorized by S. dugi/ftine and S.Chry- Ckryf$fl.bo/n,zo. foslome, the one faying thus, There are Idols wdeede, but they in£pifi.itad can doe nothing y neither Are they Gods : the o;her thus, Sunt CJnn' p a Idolafcd ad fil Htem nth it font, There arc Idols,bur they auaile Mankb.Lzo.c]' nothing to the attsynement of frluation: and it is alfo appro- ued by mar y other Expciitcrs , both ancient andmoderne Protcftants and Papifts , and is molt agreeable to the w hole current of the Text. This then thatS,P*#/ faith, That an Idoll is nothing, isbothfofarre from extenuating the finne ofldolatrie, that it aggrauateth the fame, andalfofo farrc from clearing che Church of Rome from the guilt of that crime , that it rather Wyeth a greater iiayne thereof vp- on ic, 3. As forthegreatnelTeof the finne, it may appeareby three confederations; firft, of the precept: for there is no one command ment of the Law fo frequent in the whole Scripture,andfoftr;&ly vrged, and mounded and fenced a- bouc with «fo many reafons, as that is again!} Idolatries as we may fee in the Decalogue, Secor,dly,in rcfpe&of the pu- Exod.i©f 2.2,4. nifhment denounced againft,and inflicSled vpon the commit- ters thereof, to wit, not onely eternall death from the iuftice of God, which is the wages 01 all finne vnrepentcd of: but pfa] 97.7. alfo temporal! death from the iuftice of man, asbeingvn- j.Cor.^V. worthy to breathe this common ayre, or to tread vpon the Apoc.21,8. earth, that thus hnneagainfl tneMaieftieofGod : and that Exod.a2.20. not onely theworiliippers of Idols themfelues, but they that Vcut.i7.i.6> fliouid entice or perfwade any to Idolatry: The execution Tjcut<1, j. of which Lawcs , wee fee put in practice vpon the Israelites, Gods owne people , in the 3 2. 01 Exod. and 2 3. of Numbers, Thirdly a, id 1 ftly, in refpe6tofthe nature of the finne:w'hich is firft a fenileffe finne, full of folly, contrary to the very light pfajj^ . je^ ofreafon and nature, as both the Prophet Dautdznd Sfay at Efay 44,9.19. * large pro jc And fecondly^a finne, fu:l of rmpiety,becaufe they that wo> iliip an Idoll, worfhip the Deuill, as S.T^/af- fiimeth, i.£V.io.2o.Andla(iIy,a finne mcftoppofite to the ItCor,io,2o», glory of God , and consequently fooner procuring the ven- geance j y£ t^A Retractiue from Motive. V U geanceofGod, then any other* for it is called in the Scrip- Ifay 57.7.8. tmcJpiritHfiUfdrmcatisn andadxlterie , becaufe the Idolater Ier.3.6.7. forfakethGod, and proftituteth himfelfe toan IdolJ, and Ezech.itf.U'. that in Gods prefence* And therefore as corporall fornica- tion is the onely caufe of diuorce betwixt man and wife : fo this finnc onely caufeth God to diuorce himfelfe from his Church, and to take from her all her ornaments and Jewels, that is, his Word and Sacraments, and to giue her oucr into the hands of her enemies. Thus the greatnefle of this finne of Idolatry, is manifeft , and from thence I may conclude my firft propofition , that thatRehgion which maintaynethana commandeth this finne, fo full of folly, impiety, and contra- riety to God, is worthy not oneiy to be fufpected, but cuen abhorred, and dctefled of all men. Minor. 4. But let vs come to the examination of the fecond pro- pofition, to wir, whether the Church of Rome bee guilty of this great hnne or no.TheRomanifts mainly denieit,as they haue great reafon : for if their Religion beeproued toma'-n- taine Idolatrie, they know that it muft needesfall to the ground : and therefore they deuife all manuer offliifts,to de- huer tbemfelues from this imputation. But we on the other fide confidently affirme it , and that the world msy fee, wee doc it not without great reafon, wee confirme our affirmati- on with this ftrong argument : Whofoeuer afcribethdiuine honour to any creature, is an Idolater: but the Romanics afcribc diuine honour to many creatures , therefore they are Idolaters: andleflany fhould thinkethis to beethecrrour of priuate perfons , and not the herefie of their Religion, I addevntothe-^/wfr, that all the Romanics doc this from the very groundsof their faith, and that in fo doing, they ar« warranted from their Religion it felfe. 5. They deny both the M*iorzx\& Minor prop c fir ion in this argument, and in denying them, efyccially the Mttior, they giue iuft caufe of vehement fufpition, if not of plainc de- monftration, that they are guilty of the crime whereof wee accufcthem : forif a thicfe Handing at thebarre, beingac- cofed of a robbery by the high way fide>fhould anfwerc that to M o t i v b. V 1 1. the Romfb Relighn. I -j~ to take money from a man by the high way fideatNoone- day, was not thefc, all men would thinke that hee was guiJty ofthe robbery, and fo the Iurie would flndehirn : thencer- tainely the Romanics, by denying this to be the true definiti- on ot Idolatry, which is propounded in the firft proportion, bewray their owne guiltineue, and giuc vs more caufe to fuf- pecl: them, then wc had before, 6\ But let vsheare their Shifts: they principally are two, one ofBelUrmine, the other of Valentiay two mainepofts in the houfe ofPopcry. Bellarmine would faine vndermine this proportion (togine to creatures diuine honour, is Idolatry y^y a Bell, dt ILteltf. di(tin6tion betwixt an Idol and an Image,aftlrming that an I- triHmph.Li.c.$. mage is the (imilitudc of a thing that hath a true being , but anldolofa fained thing, that indeedisnot: and thercvpon he fecmes to conclude, that to afcribe diuine honour to fomc I- mages, is not Idolatry, becaufe euery Image is not an Idoll, In the proofcof this diftin&ion he labours much, and profits little : for like the heedlefle fifh , hee leapes out ofthe Fry- ing-pan into the fire, and tyes the knot falter which he would feeme to vntie; for firtf,all the Idolatry ofthe Church oiRome confifteth not in worshipping of Images, butinraanyo:her things, as (hall appeare in the Difcourfe following. Second- ly, if to worihip the Image of a true thing, be not Idolatry, then the Gentiles were not Idolaters in worshipping the I- mige of Inciter, and Mars, and Diana, and Tumulus, and ty£fculapiu^ $ and theSunne, becaufe (a? Bellarmine himfeife confeffeth) allthcldolt ofthe Gentiles were the ftatues of JbM-c*p£. men. And Saint AuguflinezKo affirrrKth, That the Gentiles ^l*******?* didworjbip thofe things which were in being, bat were not to bee ' °" *'*' worfbipped : and then the Ifraelites did not commit Idolatry in thcWilderneffe, when they adored the golden Calfe, nor was that Calfe an Idoll,contrary to the cxpreflcText of Scrip- ture, Atts 7.41. becaufe it was a reprcfentation of a true Ads 7,41. thing, namely, ofthe true lehouah, as it is euident, Exodus Exod^xTy, 32.$. Thirdly, letit be graunted, that an Idoll is onely the Similitude of an imaginary and faincd thing ; yet will not this acquice them of Idolatry, feeing they vvorihip in the Ro- N miSh 178 ^J Retrattiue from Motive. VII- mifh Church, the Images of things which either neuei v\ ere, orwacnotfuchasthey are taken to bee, as the Image of S* Katharine 1 and Saint Chrtftofhcr, and Saint George, j;nd futh others : thetruth whereof they are not able to prouc by any approoued Fiftorie : Nay itisconfeiTed,thatmany arc wor- shipped in the Church as Saints, which are tormented in hell fire for their finnes. This fhifc therefore of BdUrmme^io wipe offthebiotof Idolatry, is but a filly one, and biurres them. more then they were before. 6reg.de Wit* 7- Gregerj de Valentia labours to crecpe out at another dtid0l.Uti.eaj7. hole, to wit. not by adiftincYton, but by addition : for hce would addevnto the definition of Idolatry tbefe words, ficut Xte*7 astoGod : snd fo Idolatry (hould bee not a giuing of diuine honour to a creature, but when it is fo giuen to the BeU. de Eccl'f. creature, asvntoGod. Wherein, as he vnmannerly crofl'eth »iMmpbJi.i.c.i. his fellow lciuicc5 in calling theImagesx,fChri{T,IdoJSj and ikying, that they arc to bee wcrfliipped^/^fr/^ with diuine Gre^.deVaUnt. honour, the one whereof TelUrmine (imply and abfolutely qiiofitpra, &li. dcnycth,and the other he allovveth, but *&-m 77, refpccliucly ; *.**M» folikewifehecroflethreafon, Scripture, Fathers, andconfe- quently all fojnd diuinty. 8. For Reafon : If an adultcrclTe woman being taken in b'd with another man, (houldexcufe her felfe thus, lam not guilty of adultery, becauie> though I lent the vfc of my body to a Granger, yet I did it not to him as vnto my husband: would thisexcufe her? no, it would rather adde vnto her crime. So the Romiili harlot, committing fpirituall fornica- tion with her Idol*, when fhee goeth about to colour her crime with tr is ves -million, I giuc diuine honour indeed to I- mages, but yet not asvntoGod. What dothfheeclie but addc carnal! impudency vmo fpirituall vnchaftitic? A filthy ttopplcfora mote filthy botrlc. Bcfides, which is more vn- reasonable, he maketh things to be of a. contradictory oppo- Scion, which ure ane and the lime in nature : for togiue di- uine honour to the cream; c, is not Idolatry (faith hce) but to worship a creature as God ,, is Idolatry : whereas in veric truth,; M o t i y e. V 1 1 . the Romi(b Religion. 1 79 truth, to giuc diuinc honour to a creature, i> to worship that creature as God; and to worfhip a creature as God, is no more nor leffe, then to giuediuine honour vntoir, as any man of vulgar fenfe may eafily difceme. 9. Scripture : for if none were Idolaters, but they which accounted the Idols which they wor{hjpped,to be very Gods: then were not the Israelites Idolaters, when they adored the golden Calf* in the Wildemcfle: nor the cenne Tribes, when £x , they offered facri6ceto^r*£#*»*rCalues at2)^«, 2nd Bethel: 1 .RCg.,4. nor the lews, when they bowed the knee, and burnt Incenfe i .Keg.j8.19. to the Image of 'Baal ; forthcy did not cfteeme thefe Ima- ges as very Gods, but in them the two former worfhipped the true God, and the latter the God of the SUoniansy which was the fame : end yet all thefe arc condemned as Idolaters i.Cor.107. in the Booke of God : nay, many of the Heathen them- * R*g. 49. felucs were to be freed from Idolatry; as the Athtnians, who Ier'7-?« on chat Altar which was dedicated to an vnknowneGod, worfliipp'd ignorantly the true God,which made the world, A£« 17. 2$, and all things that are therein, as Saint P/i«/ declareth, Afts Acts 19.17. 17.22. and the .E^/74^, who worfhipping the great God- lUe' \PYOi€*** deiie Vtana^ did not aicnbe aiuine power to the Image, rvhcr r- which was like vntoa great pillar full of dugs, but vnro na- M>mt. raSx'ut tore reprefen'ed by that Image, or rather God the nouiifher Pcta*h. and conferucr of nature, & of all thin gs in nature : and the reft Fe> m * A&* ofthewiferranckcoftheGW//^, who as fomeof the Ro- J??*1?' miili Writers ihemfeluesconfcffe, worfhipped vnwittingiy rhol' z all which are giuenby them vnto creatures, are all- parts of diuine honour, and wovfhip : For truft and conn*- Ier..i 7.5,7. dence, the Prophet leremie fo appropriateth it to the Lords that he denk tint to all other, for +17. 5,7. Curfedhe bee that truUeth in WJtn9 andmakjthflefh bis or me, andwithdraweth bis heart fromthe Lord* And thai he addeth : but, bkjfedbiethe man that trutteth in tbe Lord, and who ft hope the Lord is : A nd 2i.Pet,?.7f S.Peter more plainely, I.fVf.5. 7. doth bid vs , tocafl all our carevpon Cjod. Now if ali confidence, and our truft, or care, is toberepofedin the Lord, then there is no part nor piece thereof to bee be ftowed vpon any creature, and that as all,fo onely it belongeth to the Lord. Chrift himfelfc tcachctb, Math,4.io. ^^r/7.4.10. interpreting that place of Dem.6. 15 .and 10.20. DtutXij*. for,v.h?rcas LMofcsh\i\\ , Tbon/balt fearethe Lord thy (jed and feme him. Chrift the beft Expofitor of the Law that euer was, himfelfe being the end, ami perfection ofthe Law,doth thus alledge it, adding this word (onely) vnto the Text,Thou fhalc worflhip the Lord thy God , and him onely (halt thou fcrue: Whereby he euidentlydeclarcth, that all the parts of Gods worfhip a> e to bee rcftrained by this word onely, that is, that they fobdong vnto the Lord , that it is facrilcd<2e,if aot Idolatry, to communicate them to any other } and fo of inuoca- Sk i-o.io. Mo t i ve. V I ■ J. the Rewijb Religion. 1 8 1 inuocation, vowes, faciifice, and adoration: the Scripture Pfal.50.17. doth afcribc them to God, as parts of his worfhip; and Joeli^a. therefore by the fame rule, onely to God, and none elfc; the Eft™',10,14' rcafon hereof, is giucn by the Lord himfclfc^^a.y. lam Exo^xz^o the L W (faith he) this u my name, and my glory will I not giue Exod.'zo.V to any ether; but his worfhip is his glory: therefore no part A<5t.i0.i5, ofthis may be giucn to any other. Apoc.19.10, 12. Tothisalfo, confent all the Fathers: IeTome^^Jf^i]Y^\, we muflput qhy confidence in any, let vs hone our affiance in God CJ4' *-tc ' *4* alone. And Bajil, As it is meete to worfhip nothing be fide God, BafiUnPf*l,7. fo wee muft fixe our hope in one God. Augustine thus. Saints Aug.de vera are to be honoured for imitation, and not to be adored for Reltgi- RellJ^5i* en. Epiphanins thus. LetMuj bee honoured, but not adored : *&?»**"€• let the Father , Sonne, and holy Ghofl bee adored. Laftly, Am. Ambrsf. Rm.t. Predetermines the poynt molt effectually, thus. Is any fo mad (faich hec) that will giue to theEarlc the honour of the King ? Tet thefe men (matkc this , you idolatrous brood of Babylon) doe not thinke thomfelues guilty , who giue the honour ofCjods name to a creature ; andleauingthe Lord, adore their fellow feruants , as t hough there were any thing more referuedfor God. This is iufl your cafe, and therefore by the iudgement ofthis good Father, you ftand as guilty before Gods iudge- ment feat of Idolatry. 1.3. But all thefe are but gcnerall confederations: lctrs therefore fee in particular, how thefe parts ofGods worfhip, are by the Religion of the Church or Rome , afligned vnto creatures, and to what creatures they areafligned, that the Strumpet of Babylon may haue no mantle tocouer hcrvn- clcanncflc. Insight here begin with the Pope himfelfe, and (hewhowheeis made an Idoll in the Church of Rome, and worfhippcdasGod:yea,takes to himfelfe the titles of God, and fuffers himfelfe to be called God , and rcceiueth adora- tions, probations, and killing of the fecte from all his folio- AuV Steutb. wers: as is tcftified by their owne corrected Canon Law, t0^-ltl*dt^ and diuers of their learned Do&ours : wheieby hee doth Mofcmaem- plainely fhew himfelfe to be Antichnft, according to S.Pauls ieftjnilit.Ecclef. description. I might fhew alio how good workes , to wit, M.i.Mf.4. N 3 almcs- 182 k^A Retrtffiue from Motive, V I IJ J&l. de Sacrum, 2el.de Sacrum, Euchar.l.^ca{), 19. Coder EndAr. deEuckar. Rubric, in ftlif- fid.Rom. almse-deedes, r/ilgrimages,wcrkesoffupererogation,vowcd chattuy ;v.)luntary poucrty, Monkifh obedience,™! ich they efkeme the chicfefl good vvorkes, are nndc Idols , in that they repofe the confidence of their heartland the hope of fal- uation in thcrn, through the power of mcii'ing , which th:y afcribe vnro them : as alfo how they turne their Sacraments into Idols, by teaching, that they conferre grace, Exopere optrato,by the very worke done: and that cffe&iucly, a&iue- jy, and immeciatly , they produce in the heart , the grace of regeneration, and Justification , which is the proper and im- mediate worke of the Godbead:but I paflfe ouer thefe,& ma. ny other things, becaufethey admit in fhew fome probable exception,though no found confutation 5 and I infill in thofe things oneiy, in which eueryldeot, and almofl Infant, may difcerne nioft grolTe and palpable Idoiacry. And thofe arc thefefiuc in number, the bread in. the Sacramenr, Images, Reliques, Angels2Xi& Saints departed. And lalliy, the Croffe and Crucifix: of which in order. 14. ThebleiTed Sacrament of the body and bloud of our Lord IefusChrift, ordayned for aperpetuall remembrance of his death and paflion ; and for the (trengthning , and nou- rifhing of the foules of the faithfull, to eternall life,is tranfha- ped by them intoamoft horrible Idoll. For this they teach and praftifc , that that very thing, which to all the fenfes, is but bread, being but lately moulded and knead by the Ba- ker , is to be worshipped , and adored with diuine worfliip, becaufe (forfooth) after confecration, it is the true and natu- rall body of (Thrift. And therefore at the Prieftseleuation of the hoaf},they all fall do wne vpon their knecs,and worfhip it with great deuotion, and expe6^ from it forgiueneffe of their finnes, and all manner of earthly and temporall blcfiings, and whofoeuer refufeth to doe this, is an Hcretike. 1 5: . Their Apologie is , that there is a reall and naturall prefence of Chriftsbody and bloud in the Sacrament, and therefore not the bread, but the body of Cbrift, into which the bread is tranfubftantiate, is worshipped ofthem, and Co they thinhe, to free thwfelnes. To which I anfwerc, that if that Motive. VII. the Romtjl) Religion \ 183 thatwere certaine, then their defence was iuft, and their practice god.'y,and we in calling them Idolaters,for this caufe fhould bee (tenderers ©f the truth ; buc feeing the contrary is rather certaine, to wit, that Chrift is nor corporally in the Sacrament, but in hcauen : and thai- the bread rcmayneth (till true bread, both for matter and forme after confecration : they cannot be excufed from notorious Idolatry, in worship- ping a piece ofBakers bread , in (tead of Grift, the eternal! Sonne of God; for to the outward fenfes, it bearethihe {hape, tafle,figure,and colour of bread* This is certaine, and to the vnderftandng, in reafon it is bread, becaufe accidents cannot be without a fobfiance: this is ascerraine,and to faith it is bread , becaufe the Word , which is the foundation of i.Cor.io.&u faith, fo calleth it, after the words of confe, ration, neither is there any Scripture to auouch the contrary, fauc that which may well receiue our interpretation as well , ye?, better then theirs , as the heft learned amongfi them conf (fe : for, Bel- ScldeEuchar. tannine confefTeth , thatitmay iultly beedcubted, whether &k$jf«a$. theText (this is my body) be cleare inough to enforce tranfub- ftantiation. And'Scotusand Camrracenfts thinkc our opinion Sat.^J.iuq^ more agreeable to the wordofinslitution: and thus they haue iiuf. againft them fenfe,and reafon, and faith, and for them one'y C^mtr^ua^in adoubcfnll Exposition of two or three places of Scripture; *-Wuf6*m-~ and therefore three to one buc they arc guilty of Idolatry. 1 6. Befides, g'aunt that thereis a reall tranfubfiantbtion of the bread and wine, into the body and blood ofChn(t:yct the accidents of bread and wine remain* vnchanged, and the forme andfliape. Now, howfoeucr the learned may here diftinguifh their worfhip, from the outward aceidents,to rhc inward fubtfance ; yet the common people are not able fo to doe, but wcririip confufedly the outward accidents toge- ther with Chrilt contayned vndcr them ; and {"o in that re- ipc&,are Idolaters alfo : for accidents be creatures as well as fubltances: Yea, and BtKarmne alfo doth allow them fo to d e: for thus he writech ; Dimne worfbtp doth appertains to BelJeEucbar* the Symboles andflgnes of bread and wine , fo farre forth as they M.4. c .a?, are apprehended^ as bsmgvnitedto Chrtfi whom they container N 4 Euen 184 ^ Retractiue from Motive. VM, Euen as they that worfhipped Chrift vpon earth bring do* thed, did not worfhip him alonc,but after a fort bis garments alfo. Hereisabraue ftraine ofDiuinity , they worshipped Chrift in his dothes,therfore they worfhippeoChrifts clothes: So Chrift is worshipped vnder the formes of bread and wine: therefore the formes of bread and wine muft be worfhipped. This is like the Afle,which bore vpon his backe t/ne Image of JJis : and when men fell downe before the Image, he thought they worfhipped him : but he c was corrected with a cudgell for his fawcineffe ; and fo are they worthy for their fo ily , 1 hat cannot diftinguifh betwixt a man and his garments, Chrift and the figncsof Chrift , but promifcucufly confound the worfhip ofthc one with the other. Rather therefore may wc thus conclude: they which wot (hipped Chrift on earth , did not worfhip his garments that he wore: therefore they w hich will wor(hip Chrift in the Sacrament, muft not worfhip the outward Elements; and {0 it will follow, that as it had bcene Idolatry in any to worfhip the garments of Chrift : fo it is in the Romanifts, to worfhip the accidents of bread and wine. 1 7* Laflly, let it be fuppofed,that there is fuch a reall pre- fence of Chrift in the Sacrament; yet according to thedo- clrinc ofthc Church of Rem*, no man can be ccrtaincwhcn sm.KofeLverb. it is, becaufe it depends vpon the intention ofthc Prieft : for £«dw.;.»M7 thus they teach , if the Prieft fhould fay the words of confe- Fr. Ouand^. cration, without intention to confecrate the bread and wine, *' r'* * he fhould effc6t nothing: or if hec intend to confecratebut one hoaft,stnd there chance to be two,or more, then nothing iseonfccratedatali: and fo the intention ofthc Pricft,being vncertaine to the people, there muft needes be an vnccrtainc adoration: and the Prieft oftentimes intending nothing leflc, then the matter it fclfe which hee bath in hand , there muft needes be certaine and vndoubted Idolatry: for if the bread and wine be not effectually confecrated,as they are not with- out the Pricfts intention,then Chrift is not really prefcnt;an^ fo nothing is worfhipped, but the bare bread: for remedy hereof, they haue deuifed two poore fhifts : one, that the people muft adore vpon a condition, to wit, if the due forme hi M o t i v e. V 1 1. the Romtfh Religion. 185 in confecrating bee obferued : the other, that an a&uall in- tention is not neccflarily required, butonely arertuall, that is, when an adhnll intention to confecrate, is not prefent at therery tim^ofconfecration, byrcafon offomevagation of the minde, yet it was prefent a little before , the operation is in vertue thereof. 18. This is BcflArmincs. But to the fir ft, I anfwere, That though the people ought to doe fo, that is, adore vpon con- dition ; which notwithftanding. is a thing neuer heard of be- fore in any diuine worfhip,and implieth ncceflity of danger ; yetbccaufenctoneamongftathoufanddocfo, bauing ne- uer heard that diftin<5tion once named in their Iiues, norvn- dcrftandingwbatitmeaneth , therefore they are for this ne- uer a whit freed from Idolatry. To the fecond,I anfwere,that oftentimes the Prieft hath neither acluallnor vertuall inten- tion: for what intent had the Monke 'Z^rwW^tr, that poy- #£«*/> foned the hoaft, to the intent that he might poyfontheEm- perour Henry oiLucenbrngk^ as he alfo did at the inftigation of Robert King of Sicily! What intent had that Prieft , that Spondan A***!* either did, or would haue poyfoned Pope Viilor the fecond, tockfaH. 105 *% as witnefleth Baromutlor thofe Priefls that poyfoned MUiam ^^* Archbifhop otYorke? for bee was poyfoned at the Maffe, by jcAP^k the treafon of his o wne CbapHns; both with that, which was in the Chalice. IfthePrieft bee anAthicft, as many of the Popes themfelu*s were, what intention haue they of confed- erating Chrifts body, when they belccue not that Chrift hath a body , or that there is a Chrift now liuing in the heaueas, and fitting at the right ha nd of his Father,to be prefent in the Sacrament ? or what intention can they haue to doe that which the Church doth, when as they belceue not,that there is a Church : but that all Religion is a fable , and a matter of policy ? Here muft needes be grofle and nocabIeIdolatry,by their owne confeflton : for I argue, Excwcejfts, that is, out of their owne grounds. So that we muft iuftly condude,not- withftanding all their diftin&ions and fliifts, that the Church o(Rome, in worfhipping the confecrated hoaft,and that with fuch worfhip, as is due vntoGod, is guilty of Amlatry, tbac i85 Kyi Retract hie from Motive. VII. Concil.Trid. decret.de Imag. Vid> Vafq.le- fuit.de adorat. Bel. d Wag. cap. 10. DurandMb.].] fent.d.$.c[.i. Alphonf.de C&» ■fro. verb. Imag. Bel.de Imag. cap. zo. lb 'id. cap. zi .23 24. is, of worflhippitig f piece of bread, in fteadofGod, then which,whatcanbemoreHeathenifliand palpable Idolatry? 19. Secondly, wee indite them of Idolatry , for that they teach, that images aretobcewcr&ipped with diuine wor* fhip: and in their practice, they giuc vnto ftockes and ftones the honour which belongeth vnto God. For this is their do- ctrine, that the Images ofthe bleflcd Trinity, andofChrift, and of the Virgin diary the mother ofChrift , a id of other Saints, arc to be had and retained , efpecialiy in Churches : ijfque debitum honorem & veneraHonem impertiandam ,and that due honour and worjhip is to legmen vnto them: they be the words of the Council! of Trent, Now,what that due honour aid worflvpis, that is a great queftion among them: fome thinkeitis the fame which appertained to the perfons whom they reprefent; as ifitbethelmageofGod orChrift : then it is to be worfhipped, latria , that is, with the higheft degree of woiftiip : if ofthe Virgin t^fary 3 then with a little lower degree called t^p/w^/a,ifofthe Saints, then with the lo weft, which they cal 1 J<*Kta> 9 and this is the tenet of many of their Rabbles (as rcportcth Vafques the Iefuite) to wit , Aquinas , Caietaxe, Bonauenture , Alexander , Cosier , anddiucrs o» thers. Others thinkc, that the Image is not to be worfhipped at alltbut oncly the Samplar before the Image.Of this opini- on were T)urandus t Alphonfus de CaFfro , and fome others, but it is confuted by Catharine ,znd vtterly rcie&ed by Bcllar- mine. A third fort were of opinion, that Images ought to bee worshipped in themfelues , and properly with a 'efle honour then theSamplar:and therefore that noImagcv\ as to be wor- fhipped witbZ*mW. Of this opinion were Perejius, Cathari- nm.Saniers^abriely&c. But theCouncillof Trent , which is their Church, in the wordes ofthe decree , and Beliarmtne wfrch is their chiefc champion, doe rnamfeftly incline to the fit ft opinion: forthis is the fumme of his proportions : Firft, that the Images ofChrift,& the Saintsare to be worfhipped, not onely by accident, and improperly , but cuenbythem- fducs, and properly: fo that they doe limit tie worftvp , as they are Images; and not onely as they ftand in ftead of their pat- Motive. VI I. the Romijh Religion. 187 . . , — . pattemes. Secondly, thatin truth and decdjmages maybe worfliipped with the fame kind or woifhip which belongeth vnto their parternes,improperly,and by accident,and fo with Latria in thst condition Thirdly, and laft'y,ihat though this betruc,yctefpecially in the pulpits4and before the peopIe3it is r , . not to be faid that Images are to bee worfliipped with this f^wwarf kind of wcrlliip, but rather the contrary. Heere is excellent populum. diuin'uy: the people muft not bee taught the truth , nay the contrary rather, which is a Iie5and that in the pulpit: beholde here a doctor of lies , and that by his owne confeflion, whilft he goeth about to maintaine Images , which Habacuk^ cal- Habac.^iS. kth,do$ors of lies. Hab.z.\%t 20. This is the fumme of their doctrine. Out of all which thefe three conclusions doe arife. Firft , that the blefled Tri* nity , that facred and incomprehenfible deitie, by their do- ctrine may be pictured on a wall, and wotfhipped in or at an Image ; yea,that fuch an Image ought at lcaft improperly bee worfhipped with the fame worfhip that is due vntoGod him- felf:aswhe they picture God theFatherinthefimilitudeofan old man,& God the Son in the likenes of 2 yong chi!d,& God the holy Ghoft in the likeneiTe of a Doue,which the Scripture in the fecond Commandement condemneth as Idolatrie: and that the intendment of that Commandemcnt is not againft the Images of falfc gods oncly, as the Romanifts would haue it, but alfo of the true Ichouah : Mofesxhz beft expounder of himfelfe, teacheth moft plainely/Z)^r. 4.16. when bee faith, Deut ^ Takf heed that you make not toyourfelues anygrauen Image, or representation of any figure: for you jaw no Image in the day that the Lord fpake vnto you in Horeb,oxt ofthemidfiofthefirei and the Prophet Efity confirming the fame expo(ition,faith, To whom will you hken God ? or what fimilttude Will yeefet vp vnto £#w?£y^4©,i8*asifhe{riouldfay, itisimpofTibJeto repre- fent God by any likenefle or (Imilitude.If they reply that they y 4°*l8d worfiiip not the Image ,but God in the Image,! anfwer,Firft, that the very Image of God is an Idol] by this Comman- dement : and therefore, the erecling of it to a religious vfe, is Idolatry. Second!y,that it is falfe which they fay, that they worfhip 388 \yi Retrattiut from Motive. V IT worfhip not the Image , but God in the Image : for their do - cVine is contrary, as hath bccnc (he wed,and their practice is contrary ,as (hall be declared hereafter. Thirdly,tbough it be true which they allcdgc , yet the worfhipping of God before an Image, is Idolatry :for when the children ofT/nif / woi (hip- ped the two golden calues at Danand Bethel , they were not fuch calues , to worfhip the outward calues,but God in them: . % and therefore the worfhip of them is called, thefeareof leho* eg .* * **&;and yet they are branded for Idolaters in that refpe&.The like 1 might fay of the golden Calfe in the wildernt fie, and of lude.iT. tnat ^aiaSc wh'ch Mtcha crecled.Fourthly,and laflly,that the true God wor (hipped in or before an Image, is made an Idol, becaufe (as Saint Auguftine faith) they that worfbip God in any Au%* de confenf, other fort then he hath af point e d,worflip not himi but that which EuMiclMb. i . they hadfayned, that it% an J doll of their owne fancy : and there- ;*p.x8, forc t^c Scrjpturc faith, when the Iewes worlhippcd God in the golden Calfc,thcy turned God into the likeneflfc of a beaft Pfcl.irf.ao. wh£hcatcthgra(rc/ 21. Thefccondconclufiontcoeeobferued , is, that by their doctrine the Images oi drift are to be adored with fuch Wor(hip,as is belonging vnto Chrift himfclfc, though impro- perly :and that this worfhip is to be bounded within the com- pafleofthc Iroage,without relation to the Samplar.By which is euident: Firft,that by their owne confeflion they arc Idola- ters improperly: and fecondly, that truft and confidence is to be put in fuch an Image, & vowes, and prayers, and facrificcs to be made vnto it : for all thefc are parts of diuinc worfhip, which muft be confined to the Image,and fo they are not ifh- propcrly,but properly Idolaters: and then by this we may fee that the caueat infei ted in the decree of the Councill of Trent t is but a meerc fophiftication : for whereas the decree faith, that Images muft be fo wor(hippcd,that truft and confidence be not placed in them: in affirming that fome ought to bee worfhipped with Latria , they enioync plaincly , that men fliouldtepofe their truft and confidence in them : and thus they bewray the fraud of the decree, and their owne fecret impiety. 22. The M o t i v e. V I I . thi Romiflo Religion. I Sp 22. The third concision is that fame Hyperdfttia^r extra- ordinary reucrence, which they fay is due to the Image of the bleffed Virgin *, and that rDuUai or common feruice , which they afligne to the Images of other Saints , is no I< iTe then I- dolatry, let them extenuate the matter neuer fo much by titles and dittmetions ; for it is religious worfliip : all which is due TntoGodonely,2fc**/.ip.io.and22.9. The Angel would RcueLl>,I#' not fufferM* to perfcrme any outward worftipvnto him, an * nor fo much as proftrate himfelfe before him; but comman- ded him to worfhip God ; and yet Iohn knew him to be but an An^el, and therefore meant not to giue him any thing but outward reucrencejet he refufed it vpon this ground,tbat all religious wor(hip,both outward and inward,belongcthone- \y vnto God. So Mardochee the lew refufed to bow the knee to H^man the Agagite,becaufc the honour which was giuen vnto him, was more then ciiiil];for he was made a petty God : and therefore in the fragments ofHetter, this reafon is gluen bvhimfelfe, 1 did it , becaufe I yoQuldnot preferre the honour of Hefler 13.14, a man, before the glory of 'God , and would not worfbip any but thce>r*y Lord-. thercfore> the bowing of the knee, or promo- ting olthe body after a religious manner, isdueonely vnto God, and is part of diuine worfhip: to bow the knee , and proftrate the body after a ciuill manner , is lavvfull to Kings and Princes,and others that are either exalted in gouernmenr, or endued with excellent gifts and graces of God ; but to doe the lame in a religious refpedt, is proper oneJy to God , be- caufe ic prefuppofeth the knowing of the heart, an omni-pre- fcnce.and an infinite power to helpe. And thus this fame f/7- p^*//'<*;and £>#/^,wherewith they worfhip the Image of the Vir°in,and other Saints, is open and plaine Idolatry : and the tather,becaufcit isfeldome or neuer feuered ixomLatria% that is, the inward worship of the fouIe,which, as they fay, is onely due vnto God: as by their practice more plainely {hallappeare. 22 . Thus we fee the marrow and myftery of their doctrine difcouered; now let vstake a view of their practice. And firfr, what worship canbee more petfornxd vnto God, then th*y giue ! Oo K^i Retracttue from Motive. VII. gtue vnto their Images f they kneelcto them , they pray to them, they vow vowes to them, they orler offerings to them, they fweare by them,they oroftrate their hodie* before them: let Polydcre Vtrgill, one of their owne fworne fauoritcs, who would not,we may prefumc/peakc anything too lauiflily of bisowne, but rather bee fpaiing in their difgracc, ddcribe ?olyd,yirqilJe their manners*. UMcn (faith hce) aregrowneto that madneffe, lnuentA.6.c.i$ . tfoat this part of piety u little differing [rem flat tmpietj-.for there are very many 0} the rude and ignorant , which worjhip the very Images of wood or ft one, 0 f marble 9 orbraffe^ or figures fainted vpon the walls, not a* figures, but euen a* if they had verily fenfe, and doe put more tr u ft m them, then they doe tn Chnft, or other Saints, to whom they are dedicated. Thus doth this man dc- fevibcthe practice of chfir Idolatry; and much more might be found in him to that purpofe , but that the Spanifli Cen- fourshaue taken order by their Index Expurgatorins 9 that he fhail not doe them much hurt* But if this mans teftimooy will not feruetne turne, let rs heare another of the fame Cornel AgapP* ranke, a man of great learning and judgement, (fomcliiu devariitxap.'tf. Agripya , who thus complaineth: The corrupt manner, and falje Religion of the Gentiles 3hath infected our Religion, and hath brought into the Church Images andptBures , with many vaine ceremonies of externallpompe , none whereof was found amongst the fir ft and true Christians. Hence wee began to bring into our (^hurcbes dumb e Images , and to place them vpon Gods Altars with great reuerence , and whither we account it vnlawfuHfor a man, the true Image of God, to afcend, thither we tranflatefenfe- lejfc Images : to them we bow our heads, giuekiffes, offer lights, hang vp gifts, apply myracles,& buy pardons of them. Toconclude% to them wegoe a pilgrimage, to them we make v owes tt hem we in- wardly worjhip, and not only outwardly adore, neither can it be vU tere dhow great fuperftition; that I may not fay Idolatry ,is nouri- shed amongst the rude and ignorant people, in Images \the Pr iefts wining thereat, and reaping thereby nofmallgainc to their pur- fes. Adde vnto thefe Caffanders teftimony , another learned cajfajid.confuho man of an indifferent fpirit. It is more manifift ((sjth \\t)then dt Imag. that it needeth any long explication , that the worjhip of Images hath M o t i v e. V i I. the Eomijb Religion. 191 hath too much preuailed, and that the affeftiG*, or rather fu/>er- (lit ion of the people, hath bee fie too muchfanoured in thus regard: fothat (fhriflians feeme to be nothing infer tour to Pegans , in the adoration , which they vfed to exhibits to their Idols, and in the vanity ,which they fhervedw making and adorning their Images. And a little after, hebringrthin a faying of GabnelBieH, co Gab.BielinCan. thisefFr6t. The blockfi errour of certame men is fo great, and bft'W. they are fo effected to Images , that they thmke that fome diutne grace yorfanilitj refideth in them, by which they are able to works mjracles, andgtne health : and for that caufe they worflnp them, to the end, they might obtain e fome fuch benefit at their hands: and their fimplicity is fo great, that they worfkip with greater de- motion fair e Images thenfoule, new then eld, tjoofc that are ador- ned with gold and purple , then thofe that are naked and bare: yea, they make vowes, and bin de themfelues to goe a pilgrimage , now to this , new to that Church, in regard of certame Ima- ges , fuppofing that greater vertues doefhine forth in one then another, 24.* Thus doth this learned man , together with the two former, defcribe the mifcrable Idolatry of the Church of Rome, which is committed by the worfhipping of Images. They wereal! three Romanifis, and no doubt, but would fpeakc of their owne fauourites as fauourabiy as they could ; and therefore we may well imagine, that their impiety was farre mere groffe,when it wrefted out oftheir owne raouthes this plaine confeflioo. But ifa Proteftant fhould fpeake, hee would tell another tale, and make them march iu equipage with the Pagans inldolatry , ^Caffander after a fort coa- fefieth; and that not without great reafon: For firft, the Lafov.de faL Paynims, when they bowed to fiockes & (rones, pretended, R^-M .i.e. zo. that they worfhipped not the Images, but them, after whofe ul'in>pJa^ m likeneiTechcy werefigurd, 2$ tdVifaz LatJantius, Angufttne, ?/%«£* * €h?yfos~lome,zr\6 Semca. Now the Romanifis doc vfc the ve- cbryfojl.bom.i^^ ryfamcexcufetocloke their Idolatry, that they worfhip not in Epiji.ad E- the Images properly, but God, Chrift, *y4 nge Is , Saints \n PM*- then^andatthem, Second W, the Paynims Idols are defer,-- w*f££?Z* bed iirthc 1 i^Pfalme, To haue eyes and not to fee , eares and pfoj UV. not 102 k^A Rett act hie from Motive. VII- PohdVirgil bifter.lib.ir. Henr. Hunting. Baron4om.Ao, ad annum. 97], DeWHamdeAn' ticb.lhi c>7,pA. Efay44. 15.K?. not to kcare ; Mofes, and not tofmell,&c. And finally, to hauc nobreaihm their noflrils: buttheRomifh Images are in c- uery refpe&) ike vnto them: lee them fhew that their Images can heare, fee, fpeake, fmell, and goe, better then theirs, and then we will not fay their Idols to be like to theirs. 25. Peraduenturethcy wiilinftanceintheRoodeof^/z- chefttr, which in theyeareofour Lcrd 1475. at a folemne Councill there holdcn about the marriage of Priefts, fpakc in the behalfe of Dnnfiane againfl the poore Pricfts, or in the Image of our Lady, that bade Saint Bernard good morrow, when he came into the Church, as it is reported : or in that Image of Saint Nicholas at Chefter, which vfed to mooue the hand toblefTe thepeople : or in that Image of our Lady,neere to the Abby of Ramfey, which vfed to fweat when it was otfe- redvnto; and happy was he that could get any ofthatfwece fweat into his handkercbeife, foric wasoffoueraignevfefor many purpoles and cures: But that they begunnetobe halfe afbamed of fuch fables, efpecially, feeiu gTolt dor e Virgil^ a man not meanely affected towards their Religion, ceniurcd the firft to be a Legerdemaine of Dunjlam to worke his pur- pofe, and reported that diuers others vfed to doc the fame' at that day. AndS.Bernard'm a icftiuganfweredifcouered the fecond,whenheanfwcrcd,thatitwas3gainfttheCanons,for her Ladyfhip to fpeake in the Church being a woman. And the Bifhop of £7? Bring vs to that Country \ O holy Piclure, Where we may fee the face of Chrtfty which is wofipur** Be vnto vs afafg helpe3 afweet refrefhing • And comfort vs euermore with thy bl info dc vsnem.Rtm much as the better fort of men , and thofe that were moftz,ealopis% &$*&?• haue placed the fumme^ and fub fiance, as it were, of Religion, in O 2 fear- Xp£ i>* Retr&fituc from Motive. VII fearchmg outfuch Reliqties yaderning them with gold yand levels , and budding temples and memorials for them ; and the yvorfer and wickeder fort haue repojedfalfe confidence in thefoolifh and piper flnous wjy [hipping of them. Here we f e the pra&ice both of the better and the worfer fort ofpcople, tnat is, indeed, of all for the n)oftpart,in the worfhip of Reliquesj the one eftee- ming it thcchiefefl part of Religion and pety ; and the other relying wholly vponir, astheotuly meanes, for the purging away their finnes , and fo an occafion to harten them in the fame, becaufe they thinkers long a$ they performe this du- tic, they may finne freely. If any man fay,that the ignorance and miidoings of fome, is not to bee impured as an errour to the Churchrl anfwer,that it is not fomc, but all generally/or the meft part, that are thus affe&ed : and therefore Cajfander condemnes both £ood and bad, as guilty of this crime. But graunt, that many areotherwife minded ; yet for all that, it cannot be denied, but the greater part are in this ranker and that is inough to proue their Churchldolatrous, becaufe, ac- cording to the Logicall axiome,euery denomination is to be taken from the greater part; neither is it a pcrfonall errour, but a dogmatical! pofition deriucd from the grounds or their Religion, as from the Councillof Trent y which alloweih to worfhip them, OpistmpctrAnd three mjI Eftler* places, his head is refcrued in a fourth, to wit, in the Latersne toimp.bb.%. Church at l^ms, by Otuphriw teftiaiony. A^d befides this **M. whole head, another piece ofbishead,in the Church of Saint Q**fi**lM* Praxis; by the fame Author : and in a fxt place, one of his iaw-bones, with his beard, is kept for a monument : this is at Poytiers in Framce , as witnefleth Caluine : his teeth are „ , . not confined to his uwes; nor yet at one place, but to bee deReliquyi. feene in many placed ; at Rome in the Church ofS.tfncent^and Amslxfius and the holy Croffe, and S. Sauioar , and S. Law- onupbr. ibid, rence without the walls : his braine is to be feene at Geneuah, Caluinjbid. at leaftwifeifa Pumice ftone be his braine : for it is nothing elfe. Many of his bones are to befeene at Treuers, a piece of his fliouldcr at Rows in the Church of the holy Croffe , a toe in the Church of S. Praxis, and theioynt of another in Eng- Era[,pereg*re!ign land , at the Lady of JValfmgh am % as Erafmsu tefhfieth ; as it trge, were of a Giants toe : thcfe{ with many moe3be the Reliques of S.Peter: all which are held in great honour and worfliip of them. Now either S. Peter muft bee a Monitor, or many of thefe counterfoil Reliques. 33. But S< Peter is not alone in this, for Chrift himfelfe is abufed : three praepuces, or foreskin nes of his arefhowne, Caluin.de nee ef and worfliipped in three diuers places : fo foureteeuenailes, ft-r£/°rmMtl' when as he felt but three 5 three coats, whereas hee had but ' C "' one, and that without fearric, for the which the fouldiers catt lofts: two titles that were fet vpon the Croffe, foure poynts of the (peare wherewith his fide was pierced, fiueLinnen c'othes, wherwith he was wrapped,and many fuch like trum* peries* Nay,thereisfcarcea Saint that is any thing famous, O 4 to *loo ^yi Rttrattiuc from Motive. VII. LHtbcr.p-flil.in to whom they do not faine two or three bodies. Saiflf Bar* Suangel.fc[l.ex- £4r;f>.rh.ead is to befeenein fo many places, that fin e,fhe muft aU.cuim* needs haue bcenc a monfler, if all thofe were true member?. Abhas Amdm. Sa!t\c Apoll&ma had fo many teeth, being a]i foueraigne me- Cbmnit exam, dicines for the tooch-ache, that when King Edward labou- caicd. rndent. ring of that difeafe, fen t through England., tor all her teeth to de&tiqup. be brought vnto him,twoor three hogflicads could not hold them that were found out. It is repoitedand recorded of a cercaine Rdicke-monger rhat boa(led,that hee carried about in a bos fome feathers of the holie Ghoft. iSlow, another mer- ry companion (tealin^ away thefefeathers,foiltedjn,in their roome, certaitie coales: The other not perceiuing the cooze- cage, the next day began to vaunt of his holy relickes, and tolhewthemto the people, which flood ready by to adore them with gseat reuereiaqs: but when he opened his caske,he found nothing but coales: whereat, being nothing amazed, like a skilful! Artifan, he turned Cat in the pan, and told the people,that thofe coales were taken from vnder the Grediron otSzini Laurence, when he wasbroyled to deaih : thus any thing will ferue their turnes for relickes, when need requireth: and lo more then Egyptian is the blindneffc of the Popifh crue, that they beleeueall to bee true, and take all this trafh for good ware. * v 33* There is almoft nothing that our Sauk ur touched, o* that touched hjm , or that hee had any thing to doc withall, bu: is turned into a Rclicke : as the Manger wherein hee was laid at his birth,is to be fee ne in Rome at Saint Mary Ma- tor i the Litineti cloth vihrrejn he was fwadled,at Saint Paul: ami another piece ac Saint S amour mSpame: his Cradle and the Shirt which his mother made for him, at the fame place: the Pillar which he leaned vnto, w hen hee difputed with the D -Clours, and the. water-pot in which he turned water into wine, which are 10 be feene at d>ueri fundry places, to w?t, at Rauenna, at Pifz, at Andegauum, and in Spline it Saint Sauu cars9ib.z Table which he eate hislafl Supper on, at Saint John Latsranc, a piece of the bread a Sai of S amours in Spand fo became verier wmt in Rehques. ^'e rea^ a^J °^a ccrtaine Monkc, who gaue out, CMjog htrct. tnac ne na :- brought from the Eaft fome of the found of the M»i$f9'fil*i7' Bels, which hung in Salomons Templcjnd that he could ftiew among other Reliques, fome of the haires which fell from theScraphicail Angel! , when hfe came to imprint the fiue wounds of Chtlft m§. Frauncis body. Yea, fome of them are not afhamed to fhew to the PUgrimes cliac goe to lerx- falemt a thrce cornerd lione, which they beare them in hand, Belton.ebfirmt. isthat very ftone , whereof ©Wipake, faying, The ftone tib>zx$<). which the builders refufed, is the head of the coiner. Laftly, at Com cheuerin neere vnto Blois, is kept for a monument the breath ofS. lofipb, which he breathed, when he claue wood being a Carpenter : at Burgos in Spaine , is fhewne a Cruci- fix, whofe nailes and beard are cut eucry moneth, they grow fofaft, and in thefc excrements, they fay, is great Yertue. Ac Romeis tobeefecnetheforc-skinne of our Sauiour, which was cue offat his circumci fionjand in Galicia(*s Pilgrimes re- port) are preferucd fome ofahe feathers of certaine chickens, which are of the race of that Cocke , whtcV- crowed when Peter denied hi^Mafter* And at S.tD <:»/*, is to bee feenethe Lanthorne which Ittdas c&ricd in his hand, when he came to betray his Mafter^with a number other fueh like. Thefe bee their goodly Reliques which they would haue men to wor- ship with fuch great dcuotion; of all which,or at lcaft,of mod of them, we may truly auouch that which Auguslwctiwkxot AugtftJe vni- miracles , that they are velfigmenta mendacium hommurn, vcl tat.Eeclef. . portentafallaciumfpiritHtim , That they are nothing but mere impoflures,and coozening dcuiccs,eitherofdiue]s orofaua- riciousPriefts , Friers, and Monkes, tonouzle the people in Motive. VII. the Romifh Religion. 205 in fuperlhtion,and to line their owne purfes with crownes. 39. The bare narration of them is fuflficicntto bewray their falfhood, but much more the Logicall contrariety and narurall repugnancie that is among them, which all the wit of man is not able to reconcile. And laft of all,their nouehy fo* moftof thcfeReliques, was ncuer heard ofin thiswcrld for three hundred yeeres aft rChrift; fo that it may iufllybe wondrcd where they hy hid all that while , and by what meancsthcy were found out at laft,or how they could conti- nue fo long. If they fav,they were difcoucredbydiuincreuc- lation,as the bodies o$Geruafiit4ix\& Protafius, to S.Ambrofe, Ambrrf,spH. of Stephen and Ntchodemtu, to one Lu fian us , and the head Ani.c8nfeg.lib. of John Bapttft to two Monke's, and the bones of AbacukjknA 9- caP-7- Michdds, toacertaineB>fhop: and the body o(S.B*rnabe, gfjf/f'^' with theGofpellofS. tJMathewvpon his breft. I anfwerc : ,^ e^xtes,to this obie<5l'on ofours , giue two an- fweres ; one is BeHarmines , who flatly denieth the Reliques ^tll.deEccltf. in Churches to be counterfeit, becaufe none are received but by ir^wpb.li.% c.4 the authority of the Bifhop of Rome. And as for the multiplici- ty of bodies, bee faith, that the parts of them are often found in diuers places, and by * figure offpeech, are called by the name cftbewbole. But the Iefuicesanfwere, by his leaue.is idle and friuolous; forfirft, all thefe fote-namrd falle Reliques are not caried about by priuate men,but found in their Churches; and therefore if author zed by the ^opes holintfTe, the more {ha Tie for him, and the more certainty for vs, that he can erre like a tinfoil man, cuen fitting in his chaircof doctrine. And fccondly, 2o6 ^ Retrafiiuc from Motive. VII. fecondly,though it were true which he faith, concerning the bodies of Saints, yetit cannot hold in other things,as in lohn BapiFls finger and his fhooe, and the nailes of Chrifls croffe, Vafqmdetdi* and the Virgin Maries w\\kct and fuch like. Therefore Fafi. Yai.Lb.i.capx. qnes the Iefuite hath deuifed another anfwere, and that is, *#»3« Though the Reliques be vncertaine and falfe, yet if they bee worfhipped, it is no finne, but a good workeyBecatife-, as it U not the finne of Idolatry (faith hee)** worfhtp a beameoflight^ vr.der which the dwell Ittrketh, when a man taketh it for Chrifi: fotf a man worfhip a falfe Reliquc , fopfefing it to bee feme true fart of a, Saint \ UWeritofnA denotionps non caret , He wanteth not the merit of his deuotioru But this anfwere is not oncly friuolous, but impious: for ^>y the fame reafon the Iewes ihould be cleared from finne, when they crucified Chrift, be- caufeS./V**/ faith, they did it through zealc, though not ac- Rom.i^.s. cording to knowledge, Rom. 39.2. and the GenuJes,,whent they put Chriflians to death, becaufe our Sauiour faith, that Ioh 16.1. info dang, they thought they did Gcd good k\u\cz,lohn 16. 2. but they both finned notwithstanding tnoft grie- uoufly. And their ownc rule is, that ignorantia non excufatd toto,fedatanto, that is, ignorance doth not excufc the whole fault committed, but onely leiTens the guilt of it. I conclude therefore, that notwithflanding all that can be faid,yet in the worihippingof Reliques, is committed manifeftand dete- fiable Idolatry. 41. Neuertheleffe, we proteft againft the flandersofour 3dufd*aries , that albeit wee abhorre all falfe and countcrfait Reliques,and refufe to worfhip with adoration thofe that are true : yet for thefc lafl fort, when they ate certainely knowne vnto vs, weegiue vnto them a due honour and reuerence: that is, wee confefle them to bee holy as the members of* Chrift, and Temples of the holy Ghoft, if they bee the parts Aug. At emu of Saints and Martyrs : wee fay with S.AugHslwt, That their lib.K.c vlt. memories are to be celebrated to the end (not that they may be vvorfhipped but) that thankes may begiuen to God for thetr vi- ctories j and we may befiirred vp to the imitation of their crownes\ by calling vpon Cjod to our hclpe. We acknowledge with Caf* fandery M o t i v e. V 1 1 . the Romifb Rehgien. 20 7 fander, that Vowes and Pilgrimages vnro places, famous for the Relickes of Martyrs, were in olde time profitable, Whtleft c^nl Q9n^lt% that the memory of the Martyrs w*4 yet fiefh and certaine, and ' reb^Si as long as God by vndoubted wyracles didmanif eft y that their foulesdtdlwe, who were thought* bee dead : andwhilefl all thefe things were referred to this end, that the Chriftian faith which they by dying profefled, mi^ht bee confirmed (as it were) by thefe fignes. Yea, weaffi'me with ^ri^*, that *y . , the abufe of Relickj is an execrable nickedneffe ; f§ the irreue- cE^fj! ^ rent contempt of true Rehckes is a dete ft able her efic : onely the matters we fpeakeagainft, are thefe corruptions : firft, afu- perftitious confidence in the wod> then we,if we giue them too little. 43. But wee deny that wee giue them too little; wee giue them their due honour and refpe £t. Forfirft, we giue God thankes for them, and for the benefits w hich God vouchafed by them to his Church ; as the Church glorified God fcr the Gal. 1.13. conuerlion of Saint i\*#/,and P^/z/gaue God thankes for the i.Thef.i.i. gMccso(thcThejfalerit4HS. Secondly, we highly extoll and commend sheSaints departed, andmagnifiethe graces and gifts of God in them; wee account them blefled, as the Vir- gin Marie prophefied of her felfe, that allNdtiotisJhouU call Luke 1.48. berblefid : And wee keepe a perpctuall and a rcuerend re- membrance of ihcm, as our Sauiour promifed to that Mcriey Markc.14.9. that powred the bexe of precious oyntment vpon his head. Prou. io.tf. And^/cw^conflrmcthalfotoalitheiuft, that their memo- rial! fliould be blefled. And thirdly, we propound them as ex- amples for imitation, that their vertues may bee as pattcrnes for vs to imitate, and their falls as maikes to make vs waric: and their corucrfation as guides and directions for vs in the way to the heauenly Canat.n. Thus much honour we willing- ly attribute vnto the Saints : but no further dare we goe, left we derogate from the honour of God ; and in fo domg,noc p!eafeorcontent,butvexeandgricuetneblerTedSaints5who Hcucl. 4.10. cf.fi dewne their frownes*, that is, ftrippe themfelues of all ho- nour, bef re the Throne of him that liueth for curr. But the Church of fame arefo lauifliahd prodigal! in their honou- ring M o t i ve. V i I. the Remiflj Religion, 209 ring ofthem, chat they dcfpoyle God of bis honour, and in- ueft them therewith, committing Idolatry vnto them. And this they doe three waies principally, firft by outward adora- tion; fecondly.byinuocntjon; and thirdly, by repofing their truR and confidence in their merites and mediation. 44. Touching outward adoration, which coofifkth in theie things principally, to wir, in bowing the knee, proftra- ting the body, dedicating Temples, consecrating Feftiuall daies, and making vowes to 'he Saints departed • all which Bell decultu outward worfliip the -Romifli Church ailoweth, and the Po- SanftJ.ib& pifherue afford vn-o the Saints departed: it cannot by any meanes bee efrecmed any whit kffe then a practice of Idola- try , feeing by their owne confeiTion. iris more then a c uiil adoration, and being mote then ciuiil,Kniu(tneede* be reli- gious : for there are but two kinds of worfliip commanded by the law of God, the one enioynf d in tht firft Table,name- ly,the diuine worfhip of God : and the other in the firft com- rnandementof the fecond Table, which is the honour wee ought to giue to our fuperiours. No w this worfliip of Saints mull of necefficy be one of thefe : but it is more thenciuirf (fay they) therefore it m>.(\ n 'edes bee a religious and diuine worfliip. For thus I reafon.This worflupping of Saints is ei- ther an iniun&ion of the firft Table, or of the fecond, or of neither : if they fay,Of the firlt, then it is diufne and religious worfliip, for the firft Table of the Lawcontainethvndcr ic onely diuine and religious duties, the obiect whereof is God himfelfe, and none other, as the feuerall precepts thereof doe declare : if they fay,Of the fecond, then it is meerc ciuill and politike, for the fecond Table i s onely a bond of ciuill duties: if they fay,It is of neither,the it mult needs be a wil worfliip, deuiled by their own braines, and not warranted by the word of God : whichisalfoconfefledby 8ck*M in his Enchiridi- SckiusEncbir. on, and infinuated by the Councill of Trent \ when in fetting cmciLTrid.de- downe that decree, italleagcth no Scripture; but onely the cret.de Unuocag. ancient cuftome of their Church, confent of Fathers, and de- s'*#w« creesof Councels. 45* But to the poynt: I fay, that feeing by the rule of P Gods 2IO K^i RttrAttinc from Motive, VII, Gods word, we find but two kinds of worfliip, one religious and diuine, contained in the firft Table; the other ciuill and humane, inioy tied in the fecond : ]f therefore the worfhip of Saints be not a mcere ciuill worfhip, belonging to the fecond Tableofthc Law, then itmuft needesbereligious, and pcr- taint to thefi.-ft, and To confequently Idolatrous. This two. Aut dtciuit *°^ wot^'P an^ no morc li approued by Saint tAptguftme, lib. 10. v no Dy tnat diflin&ion of A*Tp«iit is a ciuill and humane worfhip, as appeareth morceuidently ff by that which he affiimeth in another place, in thefe words, ti^cap' i. ' Lolmm OMtrrjrcj ' eo cnltu dilettionu & focietatis, cjita & in hoc vita colmtur S elUrm'mc and Values Bell. it Sanfor. giuc two anfwcrs,theone out otHierom'm his Booke agamfl beatM.ut.14. VtgiUntius, that Cornelius was worthily corrected by Peter, ^fq^Jeado- becaufehe thought fome diuine thing to bcinhimabouc o- r^*"*1' ;/f«f-3 thermen : the other out of C hryf eft ome vpon this place, that itwas no fault in Cornelius to exhibite, but modefty in Peter torefufe chat honour which was due vnto him. Bellarmine is indifferent. which of thefe two anfwers we take;and therefore without propoundinghisownciudgeroent,leaues the to our choyce.and yet the one of them oucr-turneth the other ; for Hierom faith, it was a fault in Cornelius $ Chryfoftome, that it was no fault : Hierom, that Peter did well in reprouing Cor* neltus ; Ckryfoftome, that he did not reprooue him at all, but of modefty refufedthe honour giuen cohim. What reafon had he to leaue thefe to our choyce, being thus contrary ? It plainely fheweth, that he knew not what to anfwere. There- fore Vafqttes the Ieiuitercnounccth Hieroms anfwere vpon this ground, that fcrw//w knew the true God, before Teter came vnto him, and therefore could not errc fo groflely, as to afcribe any diuinity to a mortall man, and iniifts vpon Chry- foftomes, thathee did it for modefty fake : but by as good warrant we may reie£t, Cbryfiftome^s he doth Hierom : efpe- cially, feeing ourreafonis as effe6tuail; for -Peter ghies this reafon of his denyall,/or / my felfe am a man : which mufi needs be the medium of a fillogifme,thusto be concluded:No religious worlhip is to be giuen to man ; but I my UU'c am a man, therefore thou doefteuill to worfhip me. Here is not a ftrayning atcourtefiefor modefly fake, but a plainc renunci- ation of Cornelius his facl as vnlawfull : ifithadbcenatricke of modefty onely, hefhouidratherhauefaid thus compara- tiuely , I am not worthy of this honour from fuch 3 man as thou art, or fuch like : but in faying, I my felfe am but a man, he infinuateth.that Conebus did more then he ought to do. 50. If they fay, I but though you thus efcape from Chry. P 3 fejfome, 2 14 ^yi RctrAtfiuc from Motivi, VII. -f r fofiomty yet Hter$ms interpretation will hold you faft : I an- fwere , Befides Vtfauet rcafon when by he reieð Hirramt that it maketh nothing agai.nftvs, but for vs rather, & againft them, becaufe f#*n»» fecmeth to condemncas idolatrou.*, all fuch adoption of Saints, wherein ar.y part or propcrtie of thediuinenatureis attributed vnto them : butthcRomanifts in kneeling and prcftrating their bodies r© the Saints,afcribe the properties of God vnto them, to wit, either to be prefent in many places st once, or to hearc, being as farre remote from them as heauen is from earth, and to know the heartland to baue power to hclpe, cVc. all which properly arc proper vnto God. 51. To the example mf hhn and the Angel!, the former two Iefuites oppofe alfo a double anfwere : firft, that the Atv gell did appeare vnto hhn in that maicfty, that he might bee thought to be Chrift himfelfe : And therefore that hhn was rebuked, not for the errour in his adoration, but for his er- rour in the perfon adored. This anfwere fbfquesxMmcs one- )y , and then reie&s as friuo!ous : But BelUrnrinc propounds it as good and autbenticall. Which fhall we belccuc in this cafe > Mary , fauinghis roocrence, though hec be now a Cardinal!,, the plaineleluite is to be preferred before him, both becauc this anfwere is croffed and contradicted by the fecond ; and alfo, becaufe the Ieluite giucs 2 rcafon of his reiedtion. And the Cardinal] gocth to it by downe-right authority, as if, be- caufe he is their chiefe Rabbi, hee may fay what hec lift .* his reafon is, becaufe hhn dicr truely know him to be an Angell, and not God, and therefore that there was no errour in the pcrfon. Secondly, they anfwere, that the Angell would not now,as in time before, be worshipped of men, becaufe now God was become man, and by his incarnation brought fuch dignity to the nature of man, that the very Angels fhould doe rcuerencc vnto it, not be adored and rcuerenccd by it ; cfpe- ciallyof Cbrifts Apoftlcs, and Princes of the Church, To which I anfwere, firft, that by this allegation it muft necdes follow, that Angels arc not now to bee adored in the Church of Chrift, howfoeuer they were before; which iscontrarie to their Motive. VII. the Rormjh Religion. 2iy their ownc doctrine, and gcnerall tencnt of their rrl'gion* Bcli.de S/tnClor. And fecondly, if not Angels, then much leflc the Saints,wbo be ^ l '*-*$• at their higheft, though they be made like, yet are farrc in- ^mffad°' feriourto the Angc!s in excellency of graces, and gifts. And U *'*** thirdly,the reafon wherewith the Ange'.l, after he had rcpro- ued loh*, direð him to the right obiee! of religious v\ or- (hip, doth ouerthrow this exposition ; for he faith, Wcrfitp Cod : he doth not fay, Forbcarc to worfliip me,becaule your nature is dignified by the incarnation of the Sonne ofGod : but forbcarc, brcaufe I am not God; and all diuineand reli. gious worftiipbelongeth vntohiru. And thus nocwithftan- ding all that is yet faid,all religious kneeling and profli ating the body to the Saints, is Idolatrous. 5 2* As for the dedicating Temples/ronfecrating Feftiuall daies, making vowestothem, they are all within the fame compaffe, and that partly for the rcafons before fpecified,bc- ing a&s of a religious worfhip : but cfpccially, becaufe the Bell, it cult. doctrine oftheir Church is, thatthefe things arc fo properly Sm^ »•$*•*. directed vnto the Saints, that the end oftheir confecration is * ltb*l'c*9>& determined in them. And therefore Beltarmmi reprooucs /J^/a^^ their opinion, which fay, that Temples cannot properly bee erected to any, but to God : and affifmetb, that they m3y be dedicated diredtly vnto Saints, and that vowesmay bee made to them detcrminately ; andfoalfoHo!ydaies confe- crated: which cannot beany Ufle then plaice Idolacrie ; fee- ing,as Saint Auguftine faith, Qui conuenit Tcmplumye't comtcuit jUg% decwt% /^n^a#w, to whom a Temple, to him a Sicrificebelongeth. lib.xi.cA.io. And feeing the Scripture in many places tc ft ificth, that vows Numb 0 , muft onely be made to God ; I am not ignorant oftheir cua- Deuc.13.a1. fion, that they doe not dedicate Churches to Saints, as they Efay ij.h. are Temples ; butastheyare Baji/icx, that is, ftatcly buil- dings for memorials of the Saints : and that a Vow is made to God injignumgratitudwit erga author em, & primtimpnn- cipittm omnium bomrum, as a (igne of our thankfulnes to God theauthour, andfirftcaufe of all good things : but to the Saints, as a figne of grate f nine ^e towards our mediatours And iHtercejfoun , by whole meancs wee rcceauc benefits from P 4 God. i\6 K^i Retrafftue from M o t i v e. V 1 1. God. And that the honour of the holy day, though it imme- diately pertaineth to the Saints, yet mediately and feconda- rily it amounteth to God. 5 3* Thefe be ^Bellarmines goodly, but fcarcc godly dimin- utions : fortherc2andfuchlike3sthefrarc,hecvrethas en- gines to vndcrmine the truth,and as vizirds to couer the face or vgly falftiood. But they may well bee oucrthrowne with this one blaft, that the holy Scripture neuer taught thcm,nei- ther haue they any warrant from Gods Spirit : and therefore rhcy are rather to be accounted forgeries of a frothy wit,then fruits of truth. But let vs examine them a lictle : A Church is dedicated co God as it is a Temple; and to a Saint , as it is a Zafiltca. Why then it feemeth, that either fometimes it is a Temple, and fometimes not a Temple, according to the fan- cie of thofe that approach vnto it : or elfc it is alwaies a Tem- ple, and yet alwaies a Baftltca too, and then the honour muft be diuided betwixt God and the Saints : let them take which thevwill 5 thefirit is impiety, the fecond Idolatry. Aga'we, for Vowes, though we vow chiefly vnto God, and feconda- rily to the Saints j yet the fame worfhip in nature is giuen to thefe as to him, onely it is not in the fame degree : but Ido- latry is to afford any part of Gods worfhip to a creature, as hathbeenefhewed. And Iaftly, touching feafldaies, if they be immediately applied to the honour of the Saint, and in a mediate and fecondai ic refpeft co God, as his diftinc*tion im- porteth, then the creature is ado cdnot onely with the like worfhjp in nature, but with a higher degree then God him- felfe. And thus the mirl which he fecketh to cafl oucr mens eyes, by the fubtiltic of his dim'n&ions.is quickly difpelled,af- foone as the light of truth (lie weth it felfc : and therefore as 7#/0tf,imbracingacloud, in Mead of /«w, begat a monflrous off-fpring : fo,the entertaining of thofe cloudiediflinclions, without deciphering them to the quicke, hath brcd,and doth breed mod of thofe monftrous errors in the Church otRome. Thus we fee, that this outward adoration is tainted with moft groffc Idolatrie. 54. The fecond branch of their Idolatrie to the Saints, is, by M o t i v e. V 1 1 . the Romtflo Religion. 217 by Inuocat'ion and Prayer directed vnto therm For, Prayer is a proper and peculiar part of Gods worfhif , and therefore not to be giuen to any ocher befides, without a plaine touch of Idolatry : for ihecommandcment of God is in thcOldc TefUmcut, C^vPon me ln the day oftrottb/e^ot vpon my An. P&1 jo.i ?, gels or my Saint*, but vpcnme i and that he alone is to bee inuocated, the reaibn following declareth, and twill deliuer thee-: from whence a rife th this conclufion, he alone is to be inuoca ed by prayer, that is <->ble todeliuervs in the day of trouble :but God alone can doethn, therefore he aJon? is to be.pny ed vnto. Agsine, it is the commandement of our Sa- uiour Cbrifl in the New Tcftament to his whole Church,that it fhould thus pray, O, our Father, not,0, our mother, nor, O, our brother, nor,0, our fidc^norjOjOurfellow-feruan^, as the Popifh Church praycth : but, O, our Father, If there had been any neccfTity of pray ing to Saints,fure, our Sauiour would here haueprefcribed it, where he fetteth downe aper- fe6l forme ofprayer to be vfed in his Church for euer. Infi- nite be-che places of Scripture tending to this end ; neither is there fo much as one precept or example in the whole Bopke of God, that either inioyncthor approueth Inuocation of Saints, as Caffander confefleth ; albeit his inference thercvp- CaJJhnd. confute on is abfurd,that therefore it may be done, becaufe, as there wun, is no man date ft or example extant to warrant it9fo there is no prohibition to interdtclit : as if ic were not neeciTsrily re- quired , that as all our actions, fo our prayers fhould bee grounded vpon faith, without which it is not oncly impojfible lames i.^t topleafe Cjod, but z\(o,whatfoefter we doe, isfinne ; but faith is Heb.n^ grounded vpon the word of God only, It commeth by hearing, ^om* I4-13 • faith the Apoftlc, m& hearing by the word of God. Wow then Kom-IO-17. can the Inuocation of Saints beebutvaineandvnprofltable; yea, impious and dangerous, feeing it is without faith, and fo without all hope of Gods acceptance? 5 5. Suarez, and Salmeron, two famous Icfuitcs, confefle Su.ir.ln^.rhom. as much as Caffandtr ; for the one faith, mnwenetterreade q^idifoijcci that any direftly prayed vnto the Saints departed, that theyJboM SalmerxmM 1 fray for them: and the other, that the 1 nwatton rf Saints is •Tim*&fM' not Qijg ^yi Retraftiue from Motive. VII not exprejfed in the New Ttfttment, becanfe it w§uld have beene a harjhpreceft to tbt lews, And dangerom te the Gent ties ♦Thus, here are three , and thofe not of the meaner!, chat acknow- ledge the inuocation of Saints, not to bee found in Scrip- ture. And yet BelUrm'tne and Eckiut) and Coftery and others are not afhamed to wreft diucrs places of Scripture to prooue it ; but with whit impudency of fpirit, and euill fuccefle, I (hall not neede to ftiew, being fufficiently difcoucredby others, and the very fight of them being a fufficient re- futation. 56. As for his reafon which he braggeth to be vnanfwer- able, me thinkes, it halts of all foure : for, becaufe we entreat Bet. de Sanfttr. Gods children here in this world to pray for ys,doth it there- of, ti.i .ca.if . fore follow that we muft pray rnto them, being departed out of this world ? By the fame reafon it may bee inforced, that we ought to giuc alrncs vnro them, and entertainc them iato our houfes, and wa(h their feete, and comfort them, and ad- uifc them, and preach vnto them : for all thefe duties of cha- rity wee pcrfotmcto Saints militant. If they fay, Why, but they are rcmooucd from ts, and alfo from their bodies ; and therefore as they ftandnot in neede of our charity, fowee cannot extend it two them: The fame anfwerc cuttcth the throteof this argument, they arc fo farrc exalted abouevs, and fcucred from all commerce with our arTaires,that though we yfed their prayers here on earth, yet it is in vaine to inuo- cate them in heaucn, our prayers, as our deeds of charity8be- ing not able to ftrctch fo farrc ♦ This 1 take to be a fi fficicnt folution to that rnfoluble argument: Albeit,we haue alfo an- other anfwerc in readineffe, to wit, that there is not the fame reafon of the inuocation of Saints in heauen, as of the mutuall prayers of Gods children on earth, but a great difference; Efayrf$« u. here weknow one another* ncccflities,thcre the Saints know i«Kcg.iz.*o. not our wailt$ . ^^ We are prefent with tbcm whom we re- queft to pray for vs; but we are not prefent with the Saints in heaucn, nor they with vs; and therefore the one isafruite of charity, but the other a practice of piety and religion : here one liuing man may rcqueft anothers helpc by word of mouth M o t i y e. V 1 1. the Rtmijh Religion. 2 1 o mouth or letter : but inuocation of Saints is often perfor- med by the fecretdefires of the heart, without the vttcrance of any fpeech : here we ftand as fellow members in our pray- ers,and make rcqueft for each other, not in our owne names, bminthenameofChriftour Mcdiatour : but when men in- uocate the Saints in rKauen/hey make them more then their feilowes,euenmcdiat' urs of interceflionbetwccnctbcm and God, Lattly, for muuail praying for one another here, \*ee haue bo: h an expreiTc commandement, and plainc examples in the word of God ; but for praying to rbc Saints, wee hate neither commandement, nor example, nor promifc in the whole Scripture. 57. But that I may Icaue thefe things, and come to the poynt in hand, thac Saints are made Idols by inuocation, may appearc by t he fc rcafons : Fjrft,bccaufe they afcribe vn- to them an omnipotent power to know the heart, which is a peculiar property belonging vntoGcd onely, ler. 17. 10. IcM7.ro. Secondly, an infiniteprcA nee in all places, and that at ortce: for when one prayeth to Saint Peter at Rome , another at Paris, another at London, another at Conftantinfiple, and al! at one inftant,muft not he needs be prefent in alt thofe places, or e!fe how can he hcare their prayers ? Third'y, adiuire power to hclpeanddcliuer all thofe that call vpon them, and that not onely from outward calamities, hut from inward finnes and ccrruptions.Fourthly/a property bclongi-g on< ly vnto God, namely ,to bee belecucd in : for how fhaH they call vpon him in whom they haue not belccucd, faith S.Paul, Rem, i0. 14? Rom.1014. And laft!y, a diuine worfhip, which is facrifice for prayer, is a fpiritualfacrificeof Chrimans.He^.i^.ij.whichjasallknow, Hcb x pertaincth onely vnto God. And as Saint Angujfine well con- Malji.xi*" felTcth, when he faith, We doe not ordaine Prtefts, nor offer fa- j.Tim.2.8. crifices to the Martyrs, becaufe tt is vnfit% vndue, and vn lawfully Jug>de ciuitji amd due onely to God alone : and againe in the fame Chapter, w'* X7* becanfe not they, but their G$dis our God. j8# Againft thefe arguments our aduetfaries make a (hew ofoppofition (and but a (hew) after this manner : Firft,that they doe not afcribe to the Saints an omnipotent power, or an 220 k^A Retrattittc from Motive. VII. sell, de SAn&or. an infinite prefence by inuocating them; for they fay, Beatific beatM.i.c.tt%o. ca vifi9ne^ by that blefled vifion of God, they doe behold all things which pertaine vnto them to know in him, taw- 9jkr. nenr. quamin fpcculo, as ic were in a glafle* Secondly, that the Saints hcipc,notas Authours, but as inftruments and impe- trators. Thirdly>thatweemay belceuein them, though not as in God, but as in our Patrons and Prote6tours, And that Philem. i.j. Bellarmme proueth by Hicrome vpen the Epiftle to Philemon, en tfaefe words, When I heare efthy Uuc and faith which thou h^fi towards the Lord lefus sand towards all Saints. Lafrly,that Prayer is an improper kind of facrifice, fo called by a figure of fpcech, and not fo, being in it owne nature. 59* But alhhefc arc but meerefhifrs, which raayinfome fort blanch the foulenclTc of this errour to the dim eyes of the ignorant ; yet thofe that arequicke-fig{ned,can eafily di£ cerne their falfhood : and therefore that I may a little difco- uer their iuggling, I anfwere to their obie&ions in order ; to the firft three things : Firft, that this glaffc,in which all things are faid to be feene, is no where to be found in the Scripture, and therefore is a plat ic forgerie of their ownebraines: for Mat f.8. we reade, UWat. 5. 8. That the pure in heart are therefore bleffedybecanfe they fhall fee GW.From whence it may be ga- thered,that Vifo beatified eft beatitude videntium: In the blcf- fed fight of Cjodconfifts the happincjfe of the Saints : but that thereby they fliould behold, as it wercinaglafll-, a'l things which they would, is no where to be found in the Scripture Reu-cl.6,9. of God. Secondly, it is contrary to Scripture : for Reuel.6.o. it is faid, that the Saints vnder the Altar cry% How lonat Lord, Acts a . 7. holy and true , wilt thou not renenge our blond land Atls 2 . 7 . 1 1 is not (faith our Sauiour to his Apoftles) in you to know the times and feafons, which the Father hath put in lis owne power. And that this is meant not onely of the Saints in this life, but atfo in heauen, appeareth by that which Chrift faith, Mat* 24. 23. that the Angels know not the houre of the laft Iudgement: & if noc the Angels,much lefle the Saintsrbut all thefc things doein fomc fort pertaine vnto the, as well as the prayers of the liuing ; and yet it is plainc, that they fee them ^iot Motive. VII. the Romtfo Religion. 221 not in that glafle. Thirdly, if that be cei taine,that they fee in this glalTc the prayers and neceiTnies of their fupplianrs : Why doth Cofier and othcisaflirmc, that they attaine this know- Ctfter Snchlr. ledge by the re Iation of Angels ? and yet they affigne to eue- rymanbutoncAngell : furcly, that Angel is well employed in alcendini: and descending cuetyhcure tocarrynewes to the Saints. And why doc others fay, that the Saints are rfter a (ore by a wonderful! celerity of their glorified nature in cue- ry place? This is a wonderful] celerity indeed, if it were pof- fiblc for them co be fo ; and yet be it as they would haue it, it cannot euince a n audience of thole prayers which are made at one and chc lame inftant, in diuers andfartc difiam places. And iaftly, why doe feme others affirrae, that they haue this Knowledge not bythevifion of God, butby ordinarieand continuall rtuelation from God ? If by virion, then rot by reuelation : and if by reuelation, then not by viflon. And thus, like men in the darke, they fight with one another, and whileft they forGke the light of chc truth which fhincch in the word of God, they fall into grieucus errours, hammered out of their owne fancies, ifthey fay it is no matter how they know our wants : but certaine it is that they doe know them : they take that for granted which is the queftion to be proued, & which by no fufficient argument they can euince, 60. Tothefeccndobic&ion I anfwerc, that moft igno- rant perfonsefteeme the Saints, to whom they pray, as the very authours and giucrs ofthofegood things which they pray for, without any refpe& vnto God,faue that they thinke hee hath put them into their hands to bee diftributed at their pleafure ; and therefore they pray to one for their Horfes,and to another for the:r Hogs, and to a third for their Kine,&c. Yea, not onely the ilmple fort doe this, but it is the doftrine of their Church, as may appcare by this rime ia their autho- rized Scruice-Bookes, to the Welled Virgin. In tcfluit, mtejitiit Deusfuamgratiam ; Ergo tHA nobufluegratu clemtntUm : jid beati tut Nati tYMnffcr frdfentiam, Et wnftmtm dclittowm ewfer indigent torn. That 222 y^i Rctratftue frcm Motite, VII. That is : Godraines his grace abundantly on thee : Of that thy grace let vs partakers bee: 'Bring vs vnto the pre fence of thy Sonne, And pardon all the finnes which we haue done. Here the Virgin LMarie is not made the Imperrator, but thegiuerofgrace: and foarc the rr ft of the Saints, as (hall more fully appearc in the next Se&ion. 6 r. To the third I anfwere, that to belecue in a creature, Jug.Traflat. in is to deifie that creature. For as Auguftine wellobferueth, lobn 54. pf>ce beleeue the Apoftle, yee doe not beleeue in the Apoftle : and ldemfer.de tern" vpe beleeue the Churchy and not m the Church : and therefore for. ii\. in the Apoftles Creed, where we fay, I beleeue in God ; wee doe not fay , I beleeue in the Catholicke Church, but I be- lecue the Catholicke Church : whereby is plainely infinua- ted, that none but God is to be beleeucd in, becaufe to be- leeue in a thing, is to put our truft and confidence in that thing. As for that place in the EpllMc 10 Philemon, itmakcth nothing for this purpofe; for there the word Faith is referred to the Lord Icfus, andLouc to the Saints : neither ought Saint ffieromes authority mere preiudicatevs in this inter- pretation, then it doth them in many fuch like, whom they reiec5t as they do the reft of the Fathers, at their pleafures : es- pecially, feeing no man clfe be fides himfelfe is of that minde: at lcaft wife,if he vnderftand by faith,to beleeue in the Saints, and not to beleeue them onely; the one whereof is proper to the Creator, the other to the creatures. 6*2. To the laft I anfwere, that Prayer is properly one of the Sacrifices of the New Tcflament; for here the facrifkes are noteorporall,but fpirituaIl,asmaybeeprooued ingenerall by that which our Sauiour faith, 7*/>» 4. Godmll be ytorfhtp* ped m Spirit yand truth. And in particularly comparing Mai. Mal.i.ir. 1. 11 . with i.Tim. 2.8. for whereas A/4/^^prophecying i.Tim.j.8. ef tnc Kmgdomeof Chrift, had faid that Incenfe^ndacleane offering fbould be offered to Go din euery place: Paul fticweth what is meant hereby, when he commandcth to lift vp pure hands vnto Godineftery place. But fappefe that it were im- properly called a faionifnu Areopa- viomf. Areopa?. gtta: Cap. 7. Scclef. Hierarch : uhich booke, as diuerso- Kcclef.Hier.c-/. ther that goevnder that na ne , lllyricpuhith proued to bee counterfeit by impregnable reafon^. And Iranevu,Lib.^> iranemcont. contra Haref. who faith, that the Virgine Miry was made the baref.tib.s. AduocateoftheVirgtneEue : by which hee could not meane that Eue did pray vnto Mary here on earth, feeing Mary was 0r)„inLp;n ^ not then borne when Eue liucd : nor thu the Virgine Mary ?(om.lib.%.'& did prayfbr£« W: need no Porter ,» or Mediator, r,or %nM**k Mi*ifttry to bring va to God: fay but, MifcrcremetDcM, &c And in another place hec fakh, that whenwecprtyourfcinesto idemhom. dt God , tree obtaine mor?^ then when others pray for vs. Bu t the $rof* Sh*ni- fuperftitious Romanics thinke to fpeede better when they pray to tb 5 Saints, then when vnto God: And therefore they are not afhr.mcd to lay, that we mu(t appcale from the Court ofGodsiuftice, to the Court of his Mothers mrrcy. Fourth- Ber^inciv ly ; the Fathers did not fo much as dreame of any merits of maTtalm fupercrogstion which fhould be in the Saints, and by them irjould be communicated vntovs : but all the intereti aud be nefit which we haue to & in the merits of the Saints, in their judgement , was,byvertue of the Communion of Saints: that as the members of one body cnioy the flrength and vi- gor that is in each other; fo the members of Chr ft militant, 4ugJ»Tfal.ii* receiue acertaine benefit from the gifts of God, bellowed , vpon the Saints triumphant, and doe as it were mcrite by C*8*nd.confu!u tncir merits , becaufe they are all members -of one and the fame myfticall body. But the Romanics hoid,that the Saints doefupererogate,thatis, hauingmore merits then they need themfdues, doeconferre fomeof their fuperabundance vp- on their poorebrethren that want. Fifrly, the Fathers,when ' they fpake ofpraying to the Saints, did not fpeake poluiuely, but tropically, and figuratiuely , by hyperbolical), and Rhe- torical! sApoftophers , as may appeare piainely in the Orati- ons of Naz.t4nz.cn, and other of their writings : But the Ro~ manills conclude pofitiuely, and doclrinally, without any Rhetoricall figures, or &yperboJic3ll elocutions, Sixtly, as Cafaxder confciTcth, when the Fathers faid totheSaints, Orate pro nobis, they vtxt^ntj^ttnam or et is pro nobis , Would to God they would pray for vs ; and fo they were rather wiflus, then prayers : But the Romanics admit no fuch extenuation,, but flatly affirme, that wee ought directly to pray vnto them as our Patrons, Protectors, and IntercciTors. And laft'y, the Fathers relyed not vpon the intcrceffion of Saints, excepc there were in themfelues a care and confcicnceof a godly O. life:, %l6 ^yi Retraffsue from Motive. VII- life; bucinPopery,notorious, wick d,and vngodlypcrfons, that ncucr thinke vpon amendment of their hues , but per- feucre in their finncs without repentance: yet doe aflurc themfelucstobeefauedby the merits ai dinterccfTionofthc Saints. And thus, howfocucr they make a (hew of Fathers, to cloke their Idolatry withal;yet the Fathers, if they be right- ly vnderftood, are as much different from them, asblackcis fromwhite. And the Fathers might bee free from Idolatrie, when as they remaine guilte. 66. The third and U ft way whereby they turnc theblef- fed Saintsinto Idols, is by putting f heir 'ruft and confidence in their merits and m< diation : which kinde of fpirituall wor- (hip b due only vnto the diuine Moicftie,2s hath been (hew- ed. The truth of wl ich affertion may be proued,firft,by their do£trine,& fccondly,by the publike practice of theirChurcb. Touching their do&rine,to omit the impious, impudcnt,and blafphemous opinions of their Monkes and Friers, who hauc egregiouflyexceededtheboundsof all pietic in this pointy lefltncRoroanifts (hould fay, that they were but priuate mens conceits,and not thereceiued doctrines of the Church; 1 will onely relate fome few fentences out of their molt pub- lickc and a thenticke writings* humbardlib. 4. &1> Anc* to begirt with Peter Lumbar d ; he faith, that the difi. 4 5. Saints dee intercede for vs both by their merite, and by their af-- f eft ion : therefore we pray vnte themfhat thetr merit J mtj helpe vs, and that they weuld will oar good; becaufe , if they wttl it , Gcdalfo will will it, and it /hall be done. Thus hee makes Gods will to depend vpon theirs, and not theirs vpon Gods; and confequently5morc truft to be repofed in them, then in God. Altx.AUnfii AUxander Alenfis , the moft ancient of the Schoolcmen , in 4. Sentent. q* writeth, that the Saints arc to bee prayed vnto for three cau- 91. ntmb. 1 . feS . ftrftj eytherfor ourpouerty in meriting that where our me- **U 4* ritsfaile, others may patronise vs : or for our pouertie in content* flat ton y that wee not being able to behol d the high eft hght in it fe/fe, may behold the fame in the Saints : or for our pouertie in lotting , becaufe the efficacie of prayer arifeth from derm ion ; a xd for the moft part san imperf eft man doth feele himfelfe more ef- fctied M o t i v i. V 1 1. the Romtjb Relight* &3« /* fled towards I he Saints t then towards Cost, §fe*n4tj,f*r the giorj eft hi Saint '/, that whilft wee obtame that which wee defire 7>y t heir fuffr age s, wee may magmfie them. And thirdly, for ihc reucrcr cc of God, that a finner that dares net come vnto him m hts owne perfon% may fly to the Saints, and implore their helps \ rBonanenture affirmeth, that the Saints by their merits hatte not "^nauent. in 4, onely deferued happineffe and glory tat hemfelues Jbut aifo by their ft»te*t, D. 4$. merits offupererogation^ haue power to helps others that pray vn- to them. And againc he faith, He chat was before m worthy, by praying to the Saints is made worthy, «s4auinas ojuerh this reafon for praying to 1 he Saints ; Quia vhima redden*, ^qmnai fuplex* fur in Dettm per media: Becaufe the extremes are reduced 3 /w;. q*> 7*. to God by the meancs, therfore Gods benefits are cmuayed an'z" yntovsby the meancs of the Saint ?.£}*/ faith, thaewe ought G[ to fly to the refuge of the Saints, that we may be fatted by their p^r*" ^ merits and prayers: and he faith further, that God hath giuen balfe his Kingdome to the blejfed Vtrgme , the Jgueeneof hea- uex} asAttucmspromifedtoJgueeneEficr: and fo retayning tuft tee to himfelfe, he hath graunted mercy to her to be exercifed. And vpon this ground,is that faying of Bern hat •dine, that we Bernhardinein mu ft appeale from the C0Hrt of Gods iuflice, to the Court of his tnarial. Mothers mercy. But Antoninus , the Archbifliop of Florence ^omn.part. 4. is more plaync then them all: forheetelleth vs, Thatitmufi ut%1^ needs be% that to whomfoenerthe blejfed Virgin turneth her eyes , they mufi be tuft 1 fie d andfaued. Andagaine,that Chrift is not only an Aduocate* but a ludge : and therefore a finner dareth not approch vnto him ; but that God hath proutdedvs of an Ad- uocatrejfc , whtch is fweet and milde , and in whom is no bitter- ttejfe^ And againc, Mary is that Throne of 'grace , Jpokenof Hcb.4. l&* t0 w^om we mHfi *pproch with confidence , that we ^Q^ & may obtayne mercy , and find grace , in the time ofneede : A ga i n e, he callcth the Virgi n CMary^ the gate ofheauentbecaufe what. foeuer grace euer came out efheauen into the world , came out by her meancs : and what foeuer thing en tret h into heaucn, mnft en* ter by her : and fo he calleth the other Saints, Aortas coslt : The gates ofheauen. Becaufe by their prayers they carry vs into Sotmintonfef hcauen. Setus faith, that the Saints are coadiutors , and Caibol. 2 28 ^ Retr actiue from Motive. V 1 1^ Sent* inconfiff. cohelpersin the worke *f cur faluation. Many fuch-hke blaf- Catbot. phemous fayings might bee allcdged out of their fubtile Schoolemen, whereby it cuidently appearrth, tha'tinthofe dayes the poore ignorant Romanics were caught to repofe the truft and confidence of their faluation , inthemcritsand mediation of the Saints; yea, and th.t more then in Chrift : asthatpublikc Piclurewlich was extant in many of their Churches doth more fully prooue: when as Chrift out Saui» our was painted like a fterne nan casing darts, and the peo- ple flying for fucccur to the VrginetJW^r/jWhointcrpcfed herfelfe, and (hewing her Sonne her bretfs, receiued his darts in her garment. If this bee net, befides I dolatne, hor- rible and fearefull blafphemy, let all men iudge. c58. But what? is the doctrine of latter times any whit purer ? no verily : for the Councill of Trent, that was called in pretence to thisend,coreforme abufesintheChurch,and 7 r 'A-t to rcftore Religion to feme puritie, doth approoue and con- Conc'l. n en* firrne all tbefc grofle opinions of the Schoole D;uines : for thus it decrceth ; that it is good and profitable, humbly to inuo- catethe Saints, and to fly to their prayers andfuccourfor the ob- taining of bltffwg from God in Chnft* And that wee may fee CdtvbifRoman. the meaning of this Decree,the Romane Catechifrne, which was made by the commaundement oftheBifliopof Rome, doth more expreiTely affirmc, that the Saints are therefore to be called vpon y becaufe they pray continually for the faluation of men : and Godbeftoxvetbmany benefits vpon vs for their merit and grace fake i and that they obtaineparden for ourfinnes,and reconcile vs into the fauour of Cjod. And for the rcfir/ng Ie- tofter Ericbir. fuites, they haue not yet refined this errour : for, C°ficr wru teth; that the Saints are to be inuocated, both, that they may me- diate our caufc to God, and alfo, that themfelues may helpevs, Viega in Apocz<* fyiega, another Icfuitc, faith, that they are as it were the doress by which an entrance is opened to vs vnto the mofl holy places in Oforiustom,$. heaven. Of nus, another of the fame ftampe, arTirmeth, that c6nclon.pa.6li. Cjodgiucthvs all good things by the inter ceffion of the Saints, deSdnftar, Andlaflly,tornake vp thzmeffe, Bellarmine hin ,fJfe, tha: : is bc.itJi>i.ca.io, more waxy then all the reft, dothnocblufhtofay 3 that Gods fre- M o t i vb. V 1 1. the Romtfh Religion. 229 C. XO. fredeflination is helped &fupportcd by the pray cri of the Saints , becaufe God hath determined to vfe their prayers for the effc- *etl'deStn8°v Eiing ofmansfaluatton. Behold here a Map of the Romifh do- ctrine. Who can now choofe but account them Idolaters, when they thus teach the people, That all bleflings defcend vpon them by the meanesof the Saints; and Co encourage thejn to repofe their confidence in their merits? 69. But from their doctrine, let vs come to the practice of their Church, and we fhall fee this more cleerely : andheere fome few examples fhall feruc for a tafte; for to propound all in this kinde , would bee both tedious and needlefle. Thus therefore in their publifceSeruice Bookcs,Rofaries,and Bre- uiaries, they pray vnto the Saints : To Saint /W. Vouch f aft to bringthy humble fuppliantj to heauen after the end of this life , to -whom thou haft reuealed the light oftruth. To Saint lames the greater. Haile, b fin gular fafe guard of thy pilgrims 1 bountifully heare the prayers of thy feruants , helpe them that wor- Jhip thee, and bring them to heauen* To Saint Thomas thus: Vouchfafe toeftablijhvs, thy fuppliants.in his faith , by handling ofwhojhou deferuedft to acknowledge to be God. To Saint John. Haile, 6 holy Apoftle of our Lord Iefus Chrift, I intreat thee by his lone who chofe thee out of the world , that thou ypouldeft deltuer me}thy vnwor thy feruant from alladuer- fities and from aH impediments ofbodyandfoule, and re- ceiuing my joule at the hoHre of death % wouldeft bring me to life euerlaftmg. To Saint George thus: Hee faue vs from ourfinnes , that wee may reft with the bleffed in heauen. Here Saint George is made a Sauiour , and that from finnc: and fo either Chnft is cleerc put out of his office, or George ioyncd with him in his office, CL 3 Againe, 220 K^i RetrAcimc from Motive. VII. Againc, to Sainc Erafmns. Graunt, that by thy merits and prayers, we may ouercome all the fares of our enemies, andbe freed from the poverty of body and minde, and from et email deat h. To Saint Chriftopher. O glorious tjfrtartyr, Chriftopher, bee mtndefullofvs t* God, and without delay ^de fen dour body, fen fe and honor, thou that deferuedfi to carry in thine armes cucrthe Sea, the Flower of heauen, caufevs to auoidall wkkednejfe, and to loue God with all our hearts* To S a im Cofmu /and Damianus, O meft holy Phyjicians , who fhme in heauen mofl cleerely by your merits, preferuevr both from bodily plague and difeafey and alfo from the death efthefoule, that we may Hue ingrace^ vntiH we enter into heauen. To Francis the Fryer, thus : O Francis ,funnes light ,jingular crucified Saint, (frc, bee thou to vs the way oflife^makefattsfaflionfor vs alway> [hew to Chrifi the markj of thy wounds, . .... This Frier Francis they make equail to Chrifi : and therefore fz# Wf.*9f. tncyky* that Chrift imprinted his flue wounds vpon him, as Mot defr.ecclef. if he alfo were to fuffer for the world, and redeeme mankind, W. 2./Mg.ioo# and that they were alike in all things: as thcfeblafphemous Vet fes of two fiiameleffe Iefuites fTurfelline and Benchu doc ZxueVrmcifcu dcclarc# ^ucltT^ 7°- Wbat fl^culd I trouble thee (gentle Reader) with any quiTi-anc'ifcm more of this trumpery? their Bookes are full of fucb.like naijfimtibi prayers, if any pleafe to read them : and that wcmayplainc- Chriftwcrit. ly fee,ttat theyputtheir truft and confidence in them, not Framifciexuvys oncly the words doe fufficiently fignifie , but alfo the libe- {fiaHA licet) in- rajj indulgences their Popes haue annexed to the deuout fay- iuecbnjtum. . f fnch Qrifons : As Pope Sixtus hath promifed eleuen trit,quimodo thcuiand yceres pardon to them that fhail fay accrtamc thrift** em. prayer before the Image of the Virgine Mary, beginning thus ; Auefantta Mater Dei, &c<> But to leaue the reft of the Saints, and to come to the bleffed Virgine, whom with Eppban.ti,3. Epphanius^we b/efe and h§no*r9 but inne cafe werftip : it is* wonder M o t i v e. V 1 1. the Romijh Religion, 231 * • • ' .1.1., wonder into what an abominable Idoll they haue trandi- ted, not her (for (heeabhorrcs their impietie,) but the Idea and fancy of her, which they haue deuifcdin theirowne braynes: for they call her the f^uecne of heaven, the Mother of *mcrcy ,the (J ate of P aradife ,\\\z Life and hope ofafnner, the Light of the Church , the Lady of the world , the Aduocatrejfe andUMediatrix of mankinde : yea, they fay, that the death Bernhardt* andpa (lion ofChrift and the holy Virgine, was for the re- mariale. demption cf mankinde 5 and thatflie alfo muft come betwixt God and vs for the remiflionof h"nne; and that he: Sonne -, G .. and [he redeemed the world with one heart : as Adam and Eue fc 'aYC(in mi;oim fold the world for one apple* And thus they ioync the Virgine verit.pxg.fif, Mary with Chrift in the office of our redemption, and fo make her equall with him, which were fomewhat tolerable, if they could flay there, but they climbe higher in impuden. cy, and noconrly match her with Chrift , burfetheraboue him: For they tell vs of a viiion , How Chrifl preparing to iudge the world , there were two Ladders (ct3 that reached toheaucn: the onered, at the top whereof Chrift fate; the spec. exempt. other white, at the top whereof the Virgine Mary fate: and £7111.4. when the Friers could not get vp by the red Ladder of Chrift, but euermore fell downe , Saint Francis called them to the white Ladder of our Lady,and there they were receiued. And a late Iefuite hath fct forth to the view of the world certaine carolus Scrlban. Verfes, wherein he preferres themilkeof our Lady, in many alias, cUrui refpe&s, before the bloud of Chrift: yea,theyfubiec5t Chrift, BenarfciM. nowraigninginthe heauens, to his Mothers command : as it is fung in fome of their Churches : Gab. Bulled * 1 rr • / r in 8o* m Can°* V happy Virgine % that em finises dojt purge, miff*. Entreate thy Mother , and thy Sonne doe vrge ; Cajfand. con(klu Command him, though Redeemer that he be, P*g* 1 $ J. By right of Motherhood y which isgiuen to thee. 71. And this the Rofarie of the Virgine Mary doth more euidently manifefl : for ~Dominicke,w\\o was the firft inuen- tor of it, ordayned that fiftic Ane Maries fliould be recited , and at eucry tenm, one Pater nofter , which together mike a Q^4 Rofarie: 2 2 2 ^ Retrafifiue frcm Motivb, VII. Rofarie : and for this purpofe the fame Domimcke framed fiue and fiftie Stones or Beadcs, and hung them together on a ftring,-betwixt euety ten little ones, one great one, and cal- led them Patriloqnia^ as it were prayers to the Father; v\hkh he might more properly haue cabled, Matnloqma, prayers to the Mother : for here are ten Aues , to each Pater nofter* And this was the originall of praying vpoii Beads* Now out of thefe Rofaries, fprung there Mary Pfaltcrs : for three Ro* farit s, to wit, an hundred and fifty Aue Maries, and fifteene Patermfiers^vmVz one Mary P falter y becaufe,forfooth, the Pfaker of Datttd confiftsof fo many Pfalmes: and tothc fraternitieof this Pfaltcr,and the fayers thereof , were giuen bydiuers Popes, as S'txtus the fourth, and Innocent the eighth, thrcefcore thoufand yeeres of indulgence , and ple- nary remiffion both from the punifliment and faulf, one, in the time of life, and one in the houre of death. Is not heere, 3 pray you, the worfhip of the Virgine t^iiary exalted aboue the worlhip ofChrM ? who can doubt of it, feeing thepro- portion is ten to one, fifty to flue, an hundred to ten, an hundred and fifty to fifteene.? And nomaruell, ifit bee thus in their prayers , feeing it is as euill or worfe in their deals : for whereas wee haue one Church, or religious houie, dedi- cated to Chrift,we {hall finde ten dedicated to Mary the Mo- ther of Chriii : and fo the Mother is aduanccd aboue the Sonne, and yet fhe but a woman of flefb and bloud, faucd by herS >nne,andbleiTedby that faith which fhee had in him , and hee the Sonne of God, as well as the Sonne of Man, the Sauiour and Redeemer of mankinde. 72. Butthemoft horrible Idolatrieaidblafphemy of all the reft, is to be found in aoochcr Mary P falter of rheirs, CafanduonfHlu compiled fas they fay) by Bonauenture, and authonfe d in the fig. iff. Church of Rome: wherein they apply alMe whole Pf Iter ofDaitid, to the Virgine Mary, and whevrefoe»er they findc the name, Dsminns, Lordt they pu' in, Dcrmna) Lady : as for example, in the third Pfalme, for, Lord , hem art my fats in* crtaft; they fay, Lady>how are my foes wcreaft ! and Ki rhe fixt Pfahne,for, 0 Lord^ corrtftmtc not mthy math; they fav, O M o t i v e. V 1 1. the Romifh Religion. 2 ? ? O Lady , correttmenot in thy math. And in the 31. PlaJme, for yBlejfed are they ,0 Lordywhofefmnes are for gin en;t\\Qy fry , Bleffedare they wbofc hearts lotiethccfi Virgine Mary, for their finnss fhatl be forgiven themby thee : and fo cleane through the Pialtcr. If any defirc to fee the gulfe and dunghill of Super- ftition and Idolatne, praclifed in the Church of Rome, vndcr thclnuocaticn of Saints, let him buc read this one P falter > wfc ich alone, if there were no other argument, is fufficio nt to conuince their whole Church of open and notorious Idola- trie: and that, Crf/W^rhimfelfc confefleth in the place a- bouc quoted. 73. Thus they exalt the Virgine Af^aboucChri ft, and equal! her with God: yt a, which is horrible to (pcake, and fearefull to be recorded, they place her abouc God himfelfc 2 for they teach, that a man m ay appeale to the Virgine Maryy not onely from a Tyrant, and from the Diticll; but eucn from God bini(clfe. This writeth Bernardtne de Bufto, about 1 20. Bernard'mesU yecres fince , and his booke was authorifed by Pope Alex- ^ufio. marial. anderihe fixt , andyetremaincs fofarrcfrom alldifallow- P>$fer.i.pa.$* ance, that it is appro sued by Toffetiine, as a learned and god- Pofleuinein lv booke. Oat ofwhich it muft ncedes follow (which 1 trem- £War-facr' ble ro vtter) hat by their doarin^the Virgine Mary is grca- ™ %fc"lt ur then God ; becaufeeueryappcaieisfrom thelefTertothe j\\%%%t pag.** greater. 74* But no maruell , if they preferre Mary to Chrift, that is, the Mother before the Sonne, feeing they doe as much to two Fryers, Francis and Dommicke. He that would fee how Francis is m itched and exalted aboue Chrsft , let him read the booke or his Conformities, and hee will bee afloniflird at their madneffe.Alio, oi'Dominicks they write moft (irange things, andfuch, as Chrift ncuer did the like: as for exam- ple ; C!\r;ft rayled but three dead (faith Antomnm :) but Do- Antonin.fArt,$. mtmcke ray*ed three at Rome, and forty that were drowned w«*3,*,x,S,3* in a Riuer ncereto TholoflV. Chrift being madeimmortall after his reluirf6ti^n,enrred twice into the houfe, tiedorcs being (hut : but \D -i8. priceof our redemption; and yet they rhemfeluesdoe not iir*»«''»i.w.i*. giue diuine worfhip vnto it for that caufe , albeit they make an Idoll of it, as hath becne declared. Ob. I, but many BeUMimi*. myfterics are figniried by the Croflc ; as firft, Chriftian per- /i£.a.^,i7, fe&ion, in the longitude, latitude, height, and profunditie of it: the profundity fignifying faith; the height, hope; the latitude, charitie; and the longitude, perfeucrance.Second- iy, the effect of Chrifts pafTion: the higheftpecceof wood Signifying, that heauen was opened, and God pacified : the loweft,that was faftned in the ground,that bel was emptied, and the D.uell conquered : the ouerthwart peecc , that the whale world was redeemed, &c. Thirdly, the vniting of Iewes and Gentiles : the two armesof the Croflesvnder one title, reprefenting the vnionof two people vndcronc head. Thefe,and diucrs other myfleries arc hidden Ynder the CrofTctherefore it is to be worfhipped with diuine worftvp. ^♦Suppofc that all thefe myfteries werethere to be coceiucd; yet to fay, that therefore it is to be worfhipped, is a (illy rea- fon , and fcarce befitting the learning oiBellarmine : for by the fame argument , all their Sacraments, and many other things fhould be worfhipped with diuine worfhip. ObA, but the CY0!fe ""** wtraculoufly found out by Helena : and ihac not before Conftantines time, when it might fafcly bee wor- shipped ; and it was reuealcd to bec the true Crcffc, by cui- dc*u aj8 u£ RitnBme frm Motive. VII dent mitacfcs; therefore it is to be worfhipped wi hdiuinc wcrfhip, R. Grauntall thU to bee true, which notwith- Handing roay probably be queltioncd : yet that thisMoth not prooue that the Croffe is to bee worfhipped, Helenes ownc . ,. example doeth (hew ; for as Ambrofe writeth, Shoe wor. Tbcodof faff ednot the wood of the Crojfe , but him that hung vfon the wood, becanfe this (faith he) is A hetthenifb err our t &ct neither can they eucr prooue that it was therefore rcucaled , that it might be worfhipped. 79. Did euer any man read more pittifoll argument! .?the reft which beevfeth arc all of ihe f-meftampe. Ob. I, but RtU.ibid. a Crttafix isltkevnto Chnft , faith hee, therefore it is to bee worfhipped with latria. R. But the Virgin his Mother was more like to him , and yet they giue not vntoher fohigh a worfliip. Ob. I, but the F-thers held the CroiTe in great reuerence, and the Image of the CroiTe, and woifhipped them. R. True, they rcucrenced them, and held them in great cftimation : but yet there was no worAvp giuen rnto them, vntill neerc 400. yecres after Chrift, About that time began this fuperflition : for in Saint Ambrofe time it was not crept in, asappcarcth by that tcftimony before alledged : nor in ex/r »*£/#/ rime, who plainely affiriueth, that they did Arnob, hb. 8. mt w&rjhif Cr#jf/- Agiine , thofe Fathers that did adore them, did not worfliip the Crofle or the Crucifix, but him uierom in efti. that hungvpon the Croflc; as may appearc by H/eremjttfti- *• mony concerning PauU9 who faith, that fhee faUingproftr ate before the Cr*$? » worfhipped as rffiee hadfeene the Lord then bangingbefore her: by which it is playne, that (he worfhip- ped not the Cro(Te,but the Lord. And Ambrofe alfo witnef- Tbcl7tf0bit* fCth thC famCf WhCn hC Cal,Clh " an heaiheniJh*ndthe vanitic ofvpic\edmen to rror/hip the Crofe. But the Romanics teach,that the CroiTe it fclfe,and the Crucifix are to be wor- shipped, and that with the higheft woifhip. Ob. I, but ma- ny and ftrange miracles haue becne wrought by the fignc of the CroiTe ; therefore it is to bee worfhipped. R. The ar- gument is naught: for ifcucry worker of miracles fliould be worshipped with diuine adoration, then all the Apoftles might M o t I v e. V 1 1. the Rotwifb Religion. 2* p might challenge this honour vnto them. So might Unties and lambres that refifted Mofes. Yea, fo might Antichrift himfclfe: forhiscomming is with lying fignes and won- ders : Iying^not onely in refpe$ of their fubttance, which is fometimes counterfeit : but alio in refpe& of the end, which istofeduce, when the miracle for fjbftancc may bee true: and this is both Saint Chryftoftomcs and Saint Anguftmes ex- chryfoH. in x. pofition of that place : befides, the myracles that were done tbef.%. % at or before this figne, were effected by the power of the Aug.dcciwt. fa Viand inuocatiun of Chrirt crucified; and not by the bare ^•ao.c.i^. figoc ot the Croffe, as mo*t of the Fathers con cfle, and all of Ali rY . them doe frcrctly infmuate. And therefore the figning of eand?C)rl[ca- themfelues with the Crofle, was a fecret kindc of muocation techifi^. of Chrift crucified ; as Bellarmine himfclfe acknowledged!. Ma^an. adNe- Andthu^itfolloweth, that thofe myracles which thejcalke me(' of: asthcdriuingawayofDtuels, andouercomming mor- E^lTa'^' till eneuies#and fjch like, are not to be afcrib ?d to the fignc /. g.'f.V ' of the CrofTc , but to inuocation, and prayer t and faith in Chrtft crucified. 80. Ob. I.bucthe Apo'ftleP**/faith, god forbid that 1 Q Jhouldreioya in *ny things hit tnthe Crojfe of our Lord lefus ' *14* Chrtft: and, He tookf the handjpritingthatrvjs ngAinftvs^and a,a,I4* nayled it on his Crojfe : and, he f?t all things at peace through Gaua.i©.>- the bleud of his Crojfe y&c. therefore it is to be worfhipped. it.Theconfequentofthis argument s as good as the former; for haw can it follow.thatbecaufetheCroffc was the inftru* rnentofour redemption, therefore it fliould be adored ? The weaknesofthis fequell is before d.fcouered.BefiJes, by the Croffeisvnderft >od moft commonly in the Scripture, eyther the whole worke of Chi ids paflion , or afflictions and perfe- ctions for Chritts fake; ney ther of which, especially the lat- ter, are to be adored with diuine adoration. In a word,therc is nothing they can aliedge, that doth carry with it aiy (hew of found rcafon, to hide the fhaajc of their Church in this o- pcnldolatrie, and yet they labour tooth and nay le for it* but *beyprofuc but a lirtlc* Si Wee confeffe that there was a holy and commendable Vft 240 ^d Retraffiue from M o t i v e. V 1 1 1. vfc of the tranfeant figne of the Crofle in the primhiue Church : to wit, as a badge of Chriftian profefllon, to fignU fie that they were not afhamed of their crucified God, which the heathen and wicked Iewesvfed to caft in their teeth; and fo of the permanent Croffe erected in publike places, to be as it were a trophecand monument ofthe exaltation of him that dyed on the Crofle. But now Popery hath turned this laudable vfe of the Crofle into Paganifh abomination; and hath giuen toit that honour which belonged to him that dyed vpon the CroiTe : and therefore wee mod iutfly accufe them of foule Idolatrie, andfindc them guilty without all controuerfie, and that not onely in this laft enditement^tou- ching the Crofle, but alfo in the fourefoimer heads. And therefore the conclufionis by neceflary confequence moil flrme and true,that feeing the Church of Rome is thus many wayes guiUie of Idolatry , therefore it is to bee abandoned and forfaken , and that religion which maintayncth this im- piety, worthily to be abhorred. Motive. VIII. That IZelig'ton which imply eth manifold contradiction in it [elf ey andk contrary to it Jelfe in many things , canr,ot be the true Religion : but fnch is the "Religion of the Church efRoms : ergo, &c, 2... T T is an old faying and true, Oportet mendacem effe me- A mortm : It bchooueth a lyar to haue a good memory, lefl he crofle himfelfe in his tale,and fo difcouer his falflhood. This faying is verified in our Aduerfanes the Romanics, whofc Religion, being nothing elfe but a bundle of lyes,and a hotch-potch of oldcherefics, croiYethitfelfcinmany fub- ftantiall poynts, and thereby reucaleth the manifold errours and falfities that lurke in the bofome thereof. That this is true,the difcourfc enfuing thereof (1 hope) (hall make fo ma- aifeft, that they themfeJyes (hall not be able to gainfay it. 2, Ths M o t i v e. V I II. the Romijb Religion. 24 1 2. The Maior propoCuion in this argument is of fuchcui- Maioeu dene verity, that by no {hew of reafon it can pofTibly be con- tradicted ; contidenng that truth is alwayes, and in cucry part, like to it fclfe, and agreeing, confenting , and confpi- ling with it felfe, as a perfect body, wherein thereisfucha fwcet harmony of all the members, that one is not contrary to another, but all tend to one and the fame end, andvnite their forces together, for the good of the whole : for which caufe the Orator defincth truth to bee that which is ftmple and c\c% ^ fa fc fyncere. And the Poet faith, that \t feeketb no corners. To Terent. which S^ir)t 'Bernard alluding, thuswriteth, Nonamttvc- Bernard.wfer. ritas angulos^non eidiuerforia ptacent, in medio flat , efrc. i% It loueth no corners y bj~v>ajss doe not pteafe it , itflandeth in the mid/. And therefore the Ancients in their Hifrogliphicks reprefented truth by the pitittre of the Srnne, Hot ondy in ?'ter-mivaieYm refpecl of the puritie and clarity of it ; but alfo in refped of Hitr0givfb'.l\^ the fimplicitie and vnitie. Duphcia enim & multtplicia funt p^.430. veritaticontraria ; ( i) Duplicity and multiplicity, are con- trary to verity .But faliuy,errour, and lying,isfull of doubt- ing?, windmgs^and contrarieties, like a drcamc in the night, the end whereof, for the moft part, is neucr agreeable to the beginning. And this is that which the Philofopher teacheth, .R when he faith, that Mendaciumdefetpfo duplex efl\ A lye is Ariioti' double of it felfe. And as C'hryfoflome noteth , Mendaciafi cpryfoft.fuw nonhabent quern deciptantyipfa flbi mentiuntur ; Lyes, if they Matb.zi. hauc not one to deceiuc, they deceiueand beguile them- felues. So that it muft ncedes follow, that that Religion which infoldeth in it felfe contradictions, and contrarieties, cannot be the truth, but muft ofneccffitie be lying and erro- nious. 3 , I therefore Icaue the Maior thus cleared, and come to »* the proofe of the Minor ^ or fecond proposition, which is, * * that the Religion of the Church of Rome is replenifhed with many con:radi6tions,and is at variance and difcord in it felfe, and therefore cannot ftand : as our Sauiour concludeth of an houfc or a kingdom.Andto (hew this to be true,let vs firft be- Mat* l ** R gin 242 v-^ Rctratfiuc from Motive. VII I. gin with the Sacrament: in the do&rine whereof are en- wrapped many abflird contra elisions; as for example. I. Contrad. 4« *c lur Sauiour to >ke verily and ttuely, fle(hof theVirgine LMary , and had i true hu- mane body , like to vs in all tings, iinneoneiy xcepted: and therefore that this body of his had al tne demen^ons and ctrcumfcrip ions of a body, and ail the properties aid qualities naturally belonging thereunto. This ground of truth the Church of G >d hatheuer defended againfl all He- retikes of former and latter time*, that impugned the lame: to wit, the MAnoniteSy the Munich et s , and the Emjch tans, with ditiers others, that though*, and cau ;hc en mioufly concerning the humanity of CnriH ; affirming that he had no true, but a fantatficali body. Now this error is in out *ard appearance condemned by the Church of Rom; , and ad- iudged as a damnable nerefie. Bur ifwelookc into other of their doctrines, and ricceiTury confcquenccs that may be de- riued therefrom, we (lull findc, thatt^ey crofle their owne portions , and hold in fubftance as much as the oldc Here- tikes did. 5. For in their doctrine of the Sacrament they teach, that BeM.de Euchar. Chriftgauc his owne natural! body with nisowne hands ro lib. 1. cap 19. his Apoftles, when kzh\c\fThisismy body: by which u muft Cofter Encbirid. needs follow, thar he both kept his body to himfrlfe, fitting at the Table, andaifogiueittohis Apoftles: fothatatthis rlr(t Supper there were thirceene bodies of Chnft - for cuery one ( by their dodtrine) had the true natural! body of Chrift wholly c >mm inicated vnto him, N >w how is Chnfts bo- dieheerea true naturail body, being in thirteene places at once? From hence thus I reafon: A true naturail body is circumfcribed, and can be but in one place at once : but by thePopiihcroc^rincoftranflubfTantiationjCbrirtsb.jdy was in diners places at once; therefore it was no true naturail body. And (o the doctrine of Tranfubttinthtion doth con- tradict and ouerthrow the doftnneof the truth of Chrifts humane Motive. VIII. the Rowifb Religion. 243 humane nature : and that, not onelv after it wasglorifyed, whereof, peraduenture, there might be fome better (hew of reafon, but cuen whilft it was here vpon the earth, fubie£t to all humane finlcffc infirmities, yea, to death it felfe. And this conclusion is not ours, but S. Auguftwes: that is, Takeaway Au„ ^n - ' from bodies (faith h c) jpuce of place, and they will bee no where, ad Dardan. And becaufethey will be no where, therefore they will not beat all. And againe, in the fame Epiftlc he faith, fpeaking of Chrift, that \%JVe mnfl take heed that we do notfe buildvp theDiuinitie •f Chrift a man, that we take away the truth of his body. But the Romanifts deftroy the truth of Chrifts humanitie, by giuing vnto it an eflcntiall being and fubfifting in many diftant pla- ces aconce; and make it no body in truth, by denying vnto it a certayne circumfcription of one lingular place at one time, which is a neceflary acceflarie to all quantitiue bodies, 6. Betlarmine, to faluethis contradiction, labours maine- BelLdeEuchdr* ry, ftrctching all the firings of his wit to the higheft ftraine , /#. 3»m. y, euen till they cracke againe : but all his labour is not worth a rufli : euery childe may fay that he doth but tryflc; for fi; ft, hee faith that Chrifts body is but in one place locally , but in many places facramen tally. Secondly, that it is in the con- fecrated hoaft, definitive , and not cir c urn fcr ipt in e; definitely, andnotcircumfcriptiuely* Thirdly, (notfatisfyinghimfelfc with this euafton neither)he faith,that itis in the Sacrament, Tanqnam Deut eft in loco9 As God is in a place: that is , by a fupern3turall prefence onely. Laftly,he flyeth to Gods om- nipotency , and difclayming all naturall refpecT:, faith, it is a miracle : fo that (in truth) be knoweth not what to fay, one part of his fpeech thwarting and crofting another. 7. For if the body of Chrift bee in the Sacrament, facra- mentally onely , then it is not , either definitely , as Angels and Spirits are faid to be, or diuinely, as God is : for, facra- mentally to be in a plaec, is to bee there by way of relation, and not by corporallexiftencc,asallknovv; andfowefay, that Chrifts body is there prefent. Againe, if it be definitively, then it cannet be a fubftantiall body, fubfifting of parts, and members, and quantitie, as they fay Chrifts body doth in the R 2 Sacra- aaa ^A Retr&ttiue from Motive. V 1 1 1. Sacramcnc: bccaufe it is proper to Spirits, andintellc6tii3ll . effences, to bee in a place after that manner, and not to bo- iTm^L^ dyes; as their learned Jqmmstc\\eih\s; and ifit bee theie after the manner of Gods prefence, then it cannot bet- there after the manner of a body; vnlcffe with the Anthropowor- phites, he wii impioufly afcribe a body vnto God. And Uftly, touching Gods omnipote ncy , and the miracle aiifi- g there- in, da ihcbar. from, Bellarmine himfclfe acknowledge^, that God cannot lib.}, cap. i. doe that which doth imply contradidion 5 for that is to bee vnlikcto himfelfe, and to deny himfelfe: but thefe things are contradictories , a body with quantity, that is, with iuft length, bredth, proportion, fitting at the Table, and at the fame time, the fame body whhoutlength, bredth, orpro- portion , hidden in the bread 5 a body vifible , and yet the fame inuifible at the fame inftant: a body with pofitionand fituation of parts,and yet the fame without pofition and fix- ation of parts, included in euery crumme of the hoaft. Yea, laftly, one body fitting at theTsble with his Apofilcs, fpea- king, breathing, fpreading his hands, and full of infirmicie t the other in thefiomscksof hisDifciplcs, neither fpeaking, ncr breathing; nor ftirring , nor fubiccl to infirmitie. Now compare the termes together : Sitting, and not fitting: vifi- blc, andinuifible: with fituation, and without fituation: one, and not one, and all at the fame inftantand moment of time, are grofle contradictions, which, as Be//armineconM- feth, Almighty God himfelfe cannot reconcile, who by his omnipotent power is able to doe all things : butthisisno- thing, and therefore is raihcr tc be accounted a defcS of im- potency then an effect of omnipoicncy : DicitarenimDem Am, de awL omnipotent faciendo quodvult , mn patiendo qtiod ncn vult, i4 ^caP'10' for Godtsfaydto be omnipotent, by doing that which he willy not by [offering t h*t which he will not. 8. From hence it muft needes follow, that heere can bee no miracle; and that not oik lybecaufe miracles arc extra- ordinary works of God \ and this change cf fubftances is or- dinary in euery Sacrament, as they fay .- and miracles are not contrary, but abouc or befide nature; but this is flat con- trary M o t i v b. V 1 1 L the Romifh Religion. 345 crary, not onely to nature, but to God himfelfe, the Authour and Creator of nature : and miracles are alwaie s fcnfiblcjbuc this is infenfible, and cannot bee difcerned by any outward meancs : but alf) for that no miracle can imply contradicti- on in it felfe, is this mull needes doc,ifit were as they would haue it For when AaronsRodde was turned into a Serpent, it left to be a Roddc ; and when it turned into a Roddc, it left to be a Serpent. And when the Water was turned into Wine, ic left to bee Water, it was impcffiblethatitfhould haue beencboth Water and Wine at one time, in one and the famerefpe cludeth peremptorily, that Sacraments may haue honour , vt caP*10' l^eligiefa .-but not amazement vt admiranda,*s miracles. And 'Thomas ^Aquinas more plainely faith, Eacjtta contradttlionem Aqain.p.i.q.i't, implioant, fub diuina potent ia nsn continent w \ i, Thofe things art'$ « which imply contradiction, cannot fall vnder the power of God. o. They reply, that they teach no more then Cyprian did, thirceeene hundred yeeres lince , who faid that (fhrifl did Cyprian, fir jd$ beare himfelfe in his owne hands at the lafi Supper. I anfwere, cma"m' that Cyprian in that place,& the reft of the Fathers elfcwhere, did often vie hyperbolicall fpeeches, to extoll the dignity of the Sacrament, and to (hew the certainty and efficacy of our communion with Chrift, and of our fpirituall eating of him : but they neuer meant fo as the Romaniftsdoe; that Chrift bore his reall, naturall, fubftantiall body in his owne hands, and gaue it to his Apoftlesafteraflefhly manner.For£)/>W<*« Cyprian.epifi. expoundeth himfelfe inanotherplace, when hee faith, that *<*i-*dE.HoM. Sacraments haue the names of thofe things which . they figntfie. And Saint Augufline more plainly faith, that Chrifi didbeare himfelfe in his owne hands after a fort. If khadbeene really, and iubftantially, what needehce haue added, after a fort ? for this word, as they vfe tofpeake in Schooksfis yTerminus diminutiuus, qui realttativbique detrMt. A diminitme terme^ whkh detratlethfrom the realtte and true being of 4 thing, And clnnc is eroded am) contradicted by that other docVme of theirs, touching Tianiubitantiaron , and thecarnall ar.d corporal] pr< fence of CfrKt in the Sacrament, icli detucbar. ^or this they teach, thauhe body of Chiitf is in theSacra- Ub'itC). ' ment with the who'e magnitude thereof, togechet with a ttue order and difpofition of parts, flefb, bloud, and bone.as he was bornejiued, crucified, rofr a<£aine : and yet they fay that the fame body in the EuchanH, though it ha; h magni- tude and extention, and difpofition of parts agreeable to the forme ofan humane body, neucrtheleiTe doth not fil! a place, 2eHfJbid. neither is to bee extended nor proportioned to the place v\hichitpoffe{Teth : here be pregnant and manifest contra- dictions, Chrift hath one body, and yet many bodies: euen as many as there ere confecrated hoalts in the world, that is, . it may be a thcufand bodies at once ; and Co his body is one, and not one at the fame time. Againe, this body is in hea- ueninaplace, and the fame body at the fame i.ftant is on the Altar, without being compaffed abou; with place : to be in hcauen,and to be in earth ac one inftant,are contradicloiy proportions, being vnderfloode of finite fub(tances,3nd not of that infinite clTcnce which fillcth all places : for they im- ply thus much, to be inheauen,andnottobeinheauen ; to be inearth, and not to be inearth, which be the rules of Lo- gicke, and Reafon the mother of Logicke, cannot be toge- ther true. Againe, at one moment oftime to be aboue, and yet below, to bee remooued farre off, and yet bee neere ad- ioyning,tocometoone place , and yet not to depart from an- other, are fomeerelyoppofite to each other, that they can- not be reconciled. AndlaftIy,abody tohaue forme, mag- nitudc,extention, and difpofition of parts, 3nd yet not with thefe to fill a place, is as much as to fay, it is a body, and yet not a bodie , it is in a place , and yet not in that very fame placc:thcfe are contradictions fo euidcnt,that it is importable for the wit ofman to reconcile them. 13. Notwith- M o t i v e. V I J I. the Komifb Religion. 240 1 3 . Notwithstanding the aduocates of the Romifh Syna- gogue labour might and maine in thistaskc, and by many arguments endeauour to reunite thefe oppositions : fir(t,by *cH> de Eucbar* Godsomnipotency : fecondly, by :he qualities of a glorifi- W'J,f^J' edbody : and thirdiy, by arguments from the difcourfe of rcafon. From hence they thus argue , All things arc polTiblc to God, and therefore this is pofliblc ; neither is there any thing excepted from the omnipotency of God, fane th:fe things, Qu&facere non eft facere, feddeficere ( as Bellarmine fpeaketh) that is, which to doe, is not to doe, buttovndoe, and doe argue rather impotency then potency, of which fort (that one body (hould be in many places at once,is not, faith he)becaufeit is not in cxprefTe words excepted in Scripture, as to lye and to denye hunfclfc are. To this I anfwere, firl^ that albeit the Scripture doth not cxprefly except this from Gods omnipotency, to make one body to bee in two places at once , yet implyedly it doth, for it denyeth power or rather weakneiTe to God to doe thofe things which imp!y contra- diction : ofwhichkindethisis,for one body to be in many a-Cor.i.i*.- places at once. And Bellarmme himfelfe fahh, that this is a fir ft principle in the light of nature, euery thing is, or k not,which *£ * faf r* being taken *way, all knowledge faileth. Secondly, I anfwere, that the power of God is not 10 muchtobeconhdered as his will, nor what he can doe, but what he hath reucalcd in his word, that hee will doe ; for if wee argus from his power to theeffcel, Wet may deuifeCjod (\i\\\iTertutii4H) to doe any TertuLaduerf, thing, beca*fe he cenld doe it. And therefore the fame Au- V'*x*c*p*io* thour faith, Deipojfe,ve/le eft, Dei nonpojfe> nolle, God can of flones raife vp Children vnto Abraham (faith Iohn Bapttfi.) Mat.3.9. Now if any fhculd hence conclude, that any of Abrahams children were made of ftones. in a proper fpeech, all would thinke him to haue no more wit then a flone. And to this accordeth Theodoret, when hee farth, That God can doe all Tbesd.Dinl^. things which hee will, but (jod will not doe any of thefe things which are not agreeable to hu nature. But for to make a body to be without quantity, and a quantity to be without dimen- sion, and dimcniion without a place, that is as much to fay, a body 2 jo ^yi Retraciiue fr$m Motive.VIII, body without a body, and quantity without quantity, and a place wit hou t a place, is contrary to Gods naturejand there- fore cannot bee agreeable to his will, and fo hath no cor- refpondence with his power. Andlaftly, I anfwere, that ic is no good reafon to fay,God can doe fuch a thing, therefore he doth it ; but rather thus,God will doe fuch a thing,thcre- forehecandocit : and thus the Scripture teachethvs to rea- Pfal. 1 3 * f 4. fon : Ifhatfoeuer f leafed the Lcrd) that did hee in heauen and in earth, and not whatfoeuer bee could doe, but'whatfoucr it pleafcd him to do ; and the Leper laid to our Sauiour Chrift, Mafter, if thou wilt, then eanft make me cleane : not, if thou canft, thou wile ; but if thou wile, thou canft. 14. Secondly, whereas they obieel: that Chriftsbodic af- ter his glorificacion, is indued with more excellent qualities then any other naturall body, by reafon of that fupcr-excel- lent glory wherewith it is adorned aboue all others , and thereby as he came to his Apoftles,the dorcs bcingfhuc, and rofc out of his graue, notwithstanding the ftone that lay vpo it ; and appeared vnto Paul on catth, being at the fame time inheauen : fo he is in the Euchanft after a Grange and mira- culous manner, and yet is in heauen at the fame time. 1 an- Theodoret.Vial. fwerefirft with Theodoret, that Chrift s Ipodie is not changed by *■ * * * * his glorification into another nature \ but remaincth a true bo die, jug^dDctrdan. filed with dtuine glory : And with Auguftme^that Chrift gaue Spift* ?7« vnt 0 his fie lb immortality y but tooke not aw ay nature : and in Idem ad confen. another place, That though Chrift had afpirituall body rfter Epijl.146. his refurrettion, yet it was a true bo die y becaufe he faid to his Dijciples, Pulpate &videte, feelcandfee ; and as his body was then after bis refurre&ion, fo it is now being in ihz hea- uens. Secondly, that when hee came out of the grace, the Hierom. inPfal. Angell remoued the ftone, with Hierome^rA luftine Martyr: 104. and when he cntred into the houfe, the dcres being fliut,thac jHJiln Martyr thedores and walls yeelded vnto him a fafftge, as vnto their fjuafl.^7^ Creator ^'ith The odor et ,and Cyrill : and that when hee ap- rbeodo'-Vt*^* pCarccj vnto Paul going to Damafcns^ it was in the aire, or Cy)\ l lib i'i* on the earth (as it may be doubted) tlvn then this body was not in heauen at the fame inftanr r for farrcbec it from vs io to rilAliX.** h.lib CapM M o t i v e. V 1 1 I. the Kowi(h Religion. 251 to pin vp cue Lord in the Heaucns, that he cannot be where he pleafeth. And this is Thomas Aqttinxs opinion in exprefle Aqmn. Sum. q. Words, which BelUrmine as exprc fly contrad'ð. 57- «*'• & a^S* 15. Thirdly, by difcourfe of reafonhec thus Iabourcthto reconcile theie contradictions, and thusdifputeth.-Godbe- scll.de Eucbtr. ing but one fimple and inuifible effence,is in infinite places at Ub. 3, c. 3. once, and he might create another world, and fill it with his prefcnce,andbeintwoworldsatoneinflant : andthefoule of man is wholyineuery partof the body, and God is able to conferue the foule in 3 p jrt that is cut off from the body: therefore it implieth no contradiction to be in two places at once : aga'inc, one place may containe two bodies, and yet be not two places, but one ; aswhenChrift rofe one of the graue,the Sepulchre being (hut ; therefore one body may be intwoplacesatoncc, andyft nottwobodics,butone. Laft- ]y, there be many other mylterics of religion as Grange and difficult to be concerned as this, and yet are beleeucd, there- fore this alfo is to be beieeued as well as they. 16. Amiferablecaufcfurethatneedcih fuchdefences:the weakeneflc of thefc rcafons argueth the feeblenefTe of the cauf« : for, who knowcth not,but that, there is no fimilitude betweene the infinite God and a finite Creature4nor any pro. portion betwixt a Spirit and a body : and that apoffe, ad ejfe, from tmy bee, to mu{tbee,isoogoodconfequ*flce.? Adde that one place cannot hold twobodies, noreuerdid, except they were fo vnited, that in rcfpc6t of place they made but one: Andlaftly, that all thofc rr.yfteries of Religion which he nameth, to wit, the Trinity, the Incarnation, the Refur- rcclion, the Creation, and Annihilation, &c. haue their foun- dation in holy Scripture, and therefore are to be receiued as doctrines of truth, though tranfeendingthe fpheareof na- ture and reafon : but this MrangemyfterieofTranfubftanti- ation hath no ground in Scripture, as he himfelfe confetTeth: Bell. deEuchar. and therefore it is nor to be belceutd as the other are,without Ith.^cap. i$. better reafonsth?n he bringeth for the defence thereof: but like lips, likeletruces; fuch as the caufe is, fuch are the defen- ces, both nought and weake, as ary man may fee that is not mufled 252 ^ Rctratfiue from Motive.VIII. Contrad. ltU.de far am* Rlrfi.cap.i8. Bell.deEucbar, IdemdeSacra. lib, 1, cap. i\ • .LumbJi^-d'tJLi Hugo lib, 1. part. muffled with crrour 5 and thus this fecond contra di&ion re- maines irrcconciliable. 17. A third contradiction is aifoin and about the Sacra- ment, which is this, they teach that the matter in Sacrament is partly the outward Elements, and partly the thing /igaifi- ed andreprefentedbythem ; and that betwixt thefe there is a certainc relation and fimilitude, as in Baptifme the outward fignc which is water, and the thing fignified, which is the bloud of Chrift, make the matter cf thatSacrammr, or the outward waging, by water, and the inward,by the Spirit,and the relation is;as the water wafheth and purgeth away ail fil- thineffeofthebody, foCbrifls bloud purgeth away both the guilt and filth of finne from the foule : and foinche Eucha- rift, the Elements of Bread and Wine, together with the bo- die and bloud ofChrift,3re the matter of the Sacrament, and the relation is,as thofe elements doc feed, nouri{h,3nd ftreng- then, and cheare the bodicof man; fo the body and bloud of Chrift doe feed,nouri(h, andftrengthen, and cheare the foule vnto eternall life : and as thofe elements mu ft be eaten anddigefted, orelfethey nourifh not : fo Chrift mufl ajfo beeaten,and,asitwere, digefted, and after a fort jcomiei ted into our fubftance, or elfc he is no food vnto our foules. This is the very doclrine of the Church of Rome, and it is agreea- ble to tbe truth, for Bellarmine thus fpeaketh, Species tlUfig* mficant quidem cibumffiritualem, fednonfunt ipfecibus fptri- tualis, that is, Thefignes in the Scrament fignife our ffintuall foode* but the j are not the fpirituallfoode it felfe* And in ano- ther place he faith , t ha tfignumin Sacramento rcifignattfimili- tudmemgerit, Thefignes m the Sacrament dee beare the fimili- tftde of the'thingfigmfied. And in the fame Chapter hee fayth more plamely, that Godwouldneutr haue ordained one thing to fignife another ^vnleffe it had a certaine analogic or ftmtlitude with it. And herein he accordeth with the Matter of fenten- ces, who defines a Sacrament thus, To beavifbleforme of an inuifible grace, bearing the Image of that grace. And with Hu~ got who faith, That a Sacrament is a cor for all or mater -tail ele- ment%f re founded outwardly to thefenft$% bjfimilitude refrefen- img, M o t i v e. VIII. the Rorxifb Religion. 253 tingy and by inftitutionfignifymg, and by Sanilification contain ningfem? inwjibte and font ualt grace. And clue this relation is in eating and nouri(h\nzirB ellarmine in another place con- fcflf'th in direct words,when he faith, that. That fame outward Be^ deEuchar. eatinffin the Sacrzmtnt, doth fignifig the inward eating andre* llb'4tCaP'6* frejbing ofthefotile, bat is not the caufe thereof : and that that is lb n^ceflarie a condition, th?t without it we fhould not be partakers of that diuine nouiifbmenr. And to this agreeth Saint Augufttne, who plainely affirmeth, that if Sacraments Au&&9*fal**d had not a certainefimilitude ofthofe things whereof they are Sa- craments, they were not Sacram nts at all. And what this flmi- litude is he d?clarcth in another place, where hee faith, that WereceaaeviCible m? ate in the Sacrament ; but the Sacrament -., ... ps one thing>and the vertue of the Sacrament is another. And tract. 16. Thomas Aquinas giueth this as a realon why Bread and Wine are the fitteft matter of this Sacrament, becaufemen moftcom- Aqulpa^.j^ monly are nourifhed therewith: his words are thefe, As water is affumsd in the Sacrament ofBaptifme, to the vfe of for it u all wafhing, becaufe cor p or all wafting is commov.ly made by water : fo bread and wine wherewith moft commonly men are nourifhed* are taken vp in the Sacrament of the Lords Supper, to the vfe of the forituall 'eating. By which it followeth, that if water did not wafh, it was no fit element for the Sacrament of Bap- tifme : fo, if bread and wine doc not nourifh, they arc no fit fignes for the Lords Supper : and for this caufe our Sauiour at the inftitution of this Sicramcnc , gauc this commandement tohisDifciples,thstthey fliouldta^ andeatei and the Apo- 1Cor.io.21. file calicth it the Lords Supper \ and the LordsTalle. i«Cor. ujtm- i8.This therefore is their own do&rine,, and it is grounded vponihe truth. Butliften alirt'e how they contradict this by their miraculous monfterTranfubftantiation ; for when they fay that the fubftance of the bread and wine is vtteriy changed into the bocty and bloudof Chrifi, and that onely the accidents remaine: I would fiine know of them how thefe outward fignesdoenourifh thebodie: can the accidents of bread and wine nonridi the fubftance of the bodie? mufl „• ., , <- 1 1 1 .1 ., .„ Simile nutriturr there not be a nmihtudc and proportion betwixt the nourifh- jimn^ nient 2^a kA Retraffzue /rem Motive. VIIL men*-, and the thing nourished ? but betwixt accidents and a jSriRot. de fubftance there is no fimiliiude nerprcportion. Anftotle tel- anima.i* lethvs asmuch, when he faith, that F eo de dot hfioHn/b, otitis afubftancef and not as an accident. Now if the outward fignes doenotnourifh the body, what analogic is there betwixt them and the things fignified> or why were they ordayned to reprefent the fpirituail re feclion of our foulcs by Chrift, if they miniflcr no corporall refection vnto our bodies ? or how can they reprefent that whereof they beare no fimilitude ? for, as in Baptifme, if the nature and fubftance of the water were taken away, and onely accidents did reniayne, fo that it could notwafli, nor clenfe the body, without doubt, it cculd be no fit fignc to fignifie the inward ablution of the foule, by the bloud of Chrift. So they that takeaway the nature and fubftance of the Bread arc Wine , and leaue bare accidents, make it, without all quefiion. a dead and liuelefle Sacrament, not fit to reprefent fo high a my ft ciy. 19 Behold now the contradictions: firft accidents with- out a fubftance, that is to fay, accidents, and no accidents $ for therefore they are called accidents, becaufcthey adhere, and are ioyned to a fubftance, in which 1 hey haue their fub- fiftance, & vpen which they hatie their d'pendanccfo that, Arijl.mtapb. takeaway their fubftance, and they pieici tly ftrceafe to bee B. jt text. 3 ?. accidents.For?^r//rW* tiv\\%AccideKtu ijje tfi tn ejfe : The ef- fence of an accident is to bee in a fubk&. Secondly, two parts of the Sacumencs, the vifible elements, and the inuifi- ble grace,& yet but one pait of the fame Sacrament : for the elements bee taken away, and accidents onely remayne; therefore two parts, and not two parts. Thirdly, the exter- nal! matter of the Sacrament istheoutwardelements: and yet there arc no elements at all $ and fo elements, and no ele- ments,, matter, and no matter. Fourthly, the outward ele- ments are fignes of the inward grace , and the fame by their doclrinc being but accidents , are fignes of the outward ele- ments, w hich are fignes of the inward grsce : and fo they are fignes of the fignes, rather then ofthe thing fignified. Laflly, the outward feeding by bread & wine,reprefents the inward fading, M o t i v b. V 1 1 1. the Romtfo Religion. 255 feeding, by the body and bloud of Chrift: & yet there is no outward feeding by bread and wine, becaufe there is no bread and wine, except they will make accidents to feede a fubftance: which is again!* allrealon: for thePhilofophcr drift, de verier. faith, that Ex ijfdem nutrimHr^ ex cjmbus fumus , w ee arc nou- M. a. rifhed by the fame things,of whiqh we cofififl: but wedo not confift of accidents, but of fubftances. 20. Out of this (bare they feeke toriddetherofeluesby a double euafion ; fir(^,tbey fay,that accidents may be without a fubieel, though not naturally, yet by chefupernaturall p©- SeUJeEucbar. werofGod* This is BelUrmines: and hee prooueth it by two *'*«3»wf,a4» infances ; firft, becaufe Samt Bafil zfiir neth, that That light rvhtch was created' the firft day ywas without a ftibieB : and fe- condly, becaufe as the fubltance of Chrift* humanitic had no fubfiiimce in it felfc,burinthe word 5 fo, though an acci- dent naturally doth inhere in afubiedt, yctfupematurally it may bee, andy t not inhere. To this Ianfwere rfirft. that though Saint Bafilbs of that opinion, yet Saint Angufline is AHz.tnGen.&d not 5 for he thought it to be a lpintual 1 and no natural! light, Lit.lib.i.ca.$. Nor Beda, Lyramtsy and the maimer of feme ccs, who fuppo- fedittobeabnghtand lightlome cloude, which was carried D**tafJefidt about, anc' gaue hgfit vnto the world. Nor DamaJcene,who l •2,f^*7, fuppofed that this li^ht proceeded from the element of fire,as an effect thereof. Nor yet the Fathers, who though they dif- fered in their opinions touching this light, yet none of them Were of Same's aftls mind, tothinke that it was an accident without a r rmpurpofe. 21. Secondly, 1 anfwere, that though the humanitie of Chnft had no fubfriance in it felfe, yet by re^fono! the vnion with iheG >d-head,it wasfufbined and rpholden by it : but thrre is nj fuch vnion betwixt the accident in toe Sacra- ments, and the bo iyan^,whoaffirmcth that 77.^.6. fupernaturally, the accidents of bread and wine may nourifh, becaufe they receauc roiraculoufly the ftrcngth and vcrtue of a fubftance, and that they doe nourifh he preueth,bccaufe by the fame reafon they may be turned into the fubftance of thebody,by the which they are turned into afhes & wormes: and alfo becaufe wee fee by experience that the body is nou- rished by the fignesinthe Sacrament : to which a ihort an- fwere will fuffice: for firft that there fliould be fuch a miracu- lous nourifhing by accidents,hath no ground eithcrin expe- rience, or in Scripture. And fecondly , he fliould rather con- clude, becaufe the body is nourifhedby outward elements, and they are often conuerted into afhes and wormes, there- fore they are not bare accidents but fubftances, then that therefore bare accidents may ncurifh : for let the reader iudgc whether concludes more reafonably, we, when we fay the e- lements doe nourifh the body: therefore they are bodily fub- (lanccs ; or they that thus reafon, the elements do nouriih the bodie, therefore accidents without a fubftance rr ay nourifh: and thus the fnare is not broken, neither are they efcaped. 4. Contrad. 23. A fourth contradiction, and that about the Sacrament, they hold that the wicked and reprobate reccaue the body and bloud ofChrift in thcSacramcnt,and yet reape no bene- fit thereby to their ovvne foules, but rather Judgement and damnation, as if the merits, grace,and vertuc ofChrift could befeparatedfromhispcrfon : or as if a man could receaue life M o t i v e. VI 1 1. the Komifb Religion. 2 57 life,andyec not liue,fauctih*cation,3nd noc be fan<5tiflcd,righ- teoufnes,and not be righteous, redemption, and not be re- deemed t for all thefe is Chrift madevntovs, Ltfe$ Rtghte- cufnes, Santtt feat ion, and Redemption, as the Scripture tcftifl- i.Cor.i. 20. cth. Bdlarmine fpendeth one whole Chapter in this argu- ment, to proue that the wicked receiue Chrift in the Sacra. 5fx*#t ment, and therevpon cxprefly afrlrmech, thac though they receiue him, yet they receiue n?t his iu'hfying grace, nor his merits, nor the fruic and effect of his death and paflion toge- ther with him.Of the fame mind is Aquino* *i the reft of their j • Dniines.Nowthispofition is contrary both to Scnpture,Fa- an.i^l, thers, and to their ownc diuinity. To Scripture, for our Sa- uiour faith in expreflc wcrds , Whofoener eateth my flefit and lob. 6.^, m. drinketh my blond^ hath eternall Is fey and 1 will raife him vp at the lafi daji And againe , He that eateth myfie/b, and drmkctk my blonde drveUeth in me, and /in htm. But fay they, The wic- ked, yea, the reprobate, eate the very flefh, and drinke the very bloud of Chrift. Therefore conclude that they haue eternall life, and dwell in Chrift, and Chrift in them : nei- ther can they efcapeby faying, that the fpirituall eating of Bell.de ZucbaP. Chrift by faith, and not the eating in the Sacrament is here lib. r. cap. 6. vnderftood, feeing they doe all (for the mod parr) interpret Aquin^.p.q.j^m this place of the Sacramentall eating and drinking: but more art' a* plaine(ifitbcpo{Ilble)isthatofS./tf^,Toh. 5.12. Hethat hath the Sonne, hath life : and hee that hath not the Sonne of God, hath not life. From which place thus a man may reafon, He that h 9 th Chrift, hath eternall life, but hee that recciueth Chritf verily & truely, as all the wicked do in the Sacrament by their doctiine, h3th Chrift : therefore the very reprobate, euen Indas himfelf,hath eternal life;& is faued:for cither they muft deny that they receiue Chrift in the Sacrament 5 or eMe they muft grant, being conui6ted by thefe Scriptures,that to- gether with him they receiuecternall life. ^2 5. They reply to this two things, firft, that the wicked receiue Chrift onely Sacramentally, and not Spiritually, and therefore they haue no benefite by him : and fecondly, be- caufe they receiue him vnworthily, therefore they receiue S their 258 k_A Retracltuefrom Motive. VIII. their owneiudgement andnotfaluation, not difcerning the body and blcud of Chrift. To which I anfwere, that though they receiue Sacramcntally, and vnworthily, yet by their do- ctrine they receiue v< iy Chrift : and fo by thefe Scriptures it muft reeds follow, that they alfo receiue the finite and r they receiue it not ; if they do, then there is no difference betwixt the faith- full and them, for they receiue no more; and why (hould not they be faued then as well as they ? if they do not,then either they receiue not Chrift at all, becaufe we arc fure they receiue the outward Elements : and therforeif an> thing be wanting, itmuftneedsbethething fignified, or there are msre parts then thefe two of the Sacrament. Againe thus, if the wicked receiue Chrift in the Sacrament, and yet not the venue ©f Chrilt, then chcy receiue not the whole Sacrament ; becaufe the vertuc of the Sacrament is in the Sacrament, as the vertuc ofeuery thing is in the thing it felfe. And fo it followeth, that the wicked in the Sacrament receiue Chrift, and yec not Guilt :the whole Sacrament, and yet but a part of the Sacrament : and that there are but two parts of it , and yet more then two. Obferue (gentle Reader) thefe contradicti- ons, and wonder. 28. Againe, Tranfubftantlation is contradicted both by the * t Contrad* doctrine of adoration oflmages, and by the Canon of the Mafle : by the doctrine of adoration of Images thus $ they teach that diuine adoration is to be giuen to the pictures, of Chrift, and God the Fathcr,becaufe they reprtfent their mofl excellent and diuine perfons,and yet they would haue the ve- ry body and bloud of Chrift to be in the Sacrament tranfub- ftantiatcd, becaufe fome ofthc Fathers pretend to fay, that ic is to be adored with diuine worfhip. Now, if it bee true that they fay, that Images of God the Father,and of Chrift our Sa- uiour, ought to be adored with diuine worflvp, becaufe they reprcfent their pcrfons ; then it mufl bee falfe, that thcrfcorc S 2 the 2 $ j \^i Ketraci'me from Motive. VII I, \ — the bodie and bloud of Chrift arc really and carnally is the Sacramcn t, becaufeitis tobeworfluppcd : for, why may not thofc myfteries of bread and wine inftituted by Chrift, to put vs in mind of his death and patfion.bee, forfuch their crfecluall reprefentation, adored and worshipped with di- uine worfhip, as well as lr»3ges and pictures for their repre- fentation, cfpecially feeing they carric a more exa£t refem- blancc and liuely fignification of him then any picture can doc? Here is a plainc contradiction betwixt the proofc of their Tranfubitantiation, and their do&rine of adoration of lmagcs,ftanding vpon thefe termcs3An Image muft be wor~ (hipped, becaufe it reprefenteth the perfon of Chrift : but the Sacrament is not to bee worthipped, though it reprcfents Chrift more fully then any Image^xcept he be corporally and fubiiantially prefentinir. $3 Contradr 20. Secondly, it is crotTed by rheCanon ofthe Maifcdi- ucrswaies : Firft, by the praier that is v fed before the equa- tion, where the Prieft dcfircth God to behold the fame facri- ficc with a propitious and fauourable countenance, like as the facrifices of Abel, Abraham, Melchizedech Sec . If Chrift were really offered by the Prieft, bee need not pray that God would be propitious to thatfacrifice, for in himhee is euer wellpleafed : neither can his facrificc be pofTiblydi frefpec- ted of God, being of infinite mcrite and price to fatisfie the rigour of bis Fathers iufticc : it were therefore either horri- ble blafphcmy in their MalTc to equalize this abfolute facri- fice of Chrift, with the imperfect facrificcs o(Abclytind Abra- ham, which ftood in need of Gods mcrcifull acceptation : or it is f2lfe,that Chrift is really facrifked in the Mafle : one of the two muft needs be either blafphemy in the Cancn of the MalTe, or falfhocdin their doctrine of Tranfubftantiation* ^Contrad. 3 o. Againe, by another prayer which is vfed in the confe- cration, where the Prieft prayech,that God would command thofe things to be carried by the hands of the holy Angell vp to the high Altar, into the fight ofthe diuineMaicftie. Now by thefe words (thofe things hac ) cannot bee vnderftood Chrift, neither in Grammatical! c^nHrudlion^norin :r.y re- ligious. M o t i v e. V 1 1 1. the Romi[h Religion. 261 ligious fcnfc.forintrueGrammaticall Latinc,heftiouldhaue faid, if he had merit Chrift, cither hnnc> this 5 or boc% viz. faeri- ficing this facrifice, and not hac , thefe things : for though the elements be two, yet by their own dodtrmc whole Chrift is in each of them, and therefore cannot bee fpoken of in the plurall number, as if he were either diuided in himfelfe, or multiplied to more then himfelfe:&in the conftru<5tion of re- ligion it can be no lefle then blafpheray to imagine, that an Angell muft carry vp Chrift into Heauen, and prefeut him there vpon the high Altar to the diuine maieftic; for it impli- eth in him either inability, or vnwillingnefle to prefent him- felfe : to fay hcisynable,istodeny him to be God, and fo Almighty : and to fayheisvnwilling^istodeny him to bee our high Priefl and Mediatour, to whofe office it onely per- taineth to ©ffer vp the facrifices of the faithfull vnder the Gof- pcll, as the Prieft in the law of UWofcs might onely offer the facrifices of the law, and enter into the mod holy place, to make reconciliation for the people : fo that it remaineth,that the compofcr of the Made could not vnderftand by (h is hee fan&ified by them ? that were blafphcmy to thinke. He nee* deth no fan&ification, being the Holy of holies. Is the diueil driucn away by tbefe meancs? that is a greater blafpherny tobcleeuc: for hee once conquered the diucll, infuchfort, that he dareth neucr meddle with him any more. And yet the blafphcmous Iefuites are not afraid to affi me , that the diuels may, and doe fo come neere to their Sacrament, that they Sudrc%. torn*. can both carry it away, and abufeicalfo. Surely, if this bee *• L11*fe&** S 3 tiue. 262 ^yi Retracliue from Motive. VIII- true, then the diucls know, Chrift is not there ; for they durft not come fonecrevnto him facrificed on the Altar, by whofe true facrifice on the Crofle, they recciufd fuch a deadly wound. Laftly, is Cod putinmindeoi hi- Sonnes facrifice on the Crofle, by their croflings ofihimvpon th« Altai ? This isimpudency to thinkc : tor Almighty God cannot foget the facrifice of his owneSt nne; neytfur can his Cr< f:'ebee any whit dignified by their crofilngs. Wjiich way-fl ucr'h'y turnethem, hereiseytherimpietiein thcii Maife, ©rfalfrty in their doclrine of Tranfsubftantiation. o Contrad 3 2. Thus much touching the contradiftions in the Etuha- rift. Now let vs fee their concordance in other Articles of their Religion; and that with greater breuitie. Andfirftin their Article of Iuftification, therein mere to ke 1 jure maine contradictions: Firft, they fay, that & e firft tuft ;/ fit :a tun. when Cenfur. Colon* 4 niay7 0fvniufi and wicksd} is made tuft and good , is the free gift pag. I4€>**41' 0f god anddeierued by no precedent w- rksi and vet incy Becan.difput. \ , J . ' , .. _ / J tao.icq, fay 3gaine,tnat a man doth prepare ami mafy kmjeljeptfor this Trident, concit. iuftification by cerVajnc alls effaitb Fears, Hope, Repentances fejj] 6. cap . £. and the purpefe of a new life. Yea. Bdlarmine doth not flicke Bell, de Ittftif. t0 fay ? th at th i s faith iuftifieth by way ofmerite , and defer ueth . 1 . cap. 1 3. f0Y«lfleneffe offtnnes after a certain e manner. And all of them ibid, cap, 17. J TA, . - «£. -y.f r.Jr \n . , . .r f teach , that tnoie difpoiitions and preparations ante partly frcm grace, and partly from free-will, ?s twofcueralland de- uided agents, and that it is in the power of mans will, eythcr to accept that grace of God, ortorcfufcit: ashathbeene at large difeoueied in the fourth Reafon. Now hcaie the contradictions; Ifiibeemeerel> Godsfrecgifr, then it is no wayesmans free-wil1: End ifitbeeany waies mansfrcc-will to prepare himfclfc , then it is not cuery way Gods free gift: For it is not in this czfe, as in other cxtcrnall donation^ : the fctng may giuc a pardon freely, and yet the prifoner may hauc power torecciueorto refufe the pardon, becaufc the pardon is one thing, and thepif ners willonother: but in the iuftification of a finner, the gift ic felfe is the very change of the minde, and the will, and the whole roan : for ic is (as they ky)whenaf*neris made righteous }and anvnwft man is made Motive. VIII. the Rornifh Religion. 263 mideitift: and to the wiil hath no power to reir£t it , when Godeffecliuallygiuesit; nor power to accept it, till God al- ter and change it by his grace. And hence ic followcth, that to fay it is Gods free gift , and yet that we in part prepare our felues thereunto by our owne frcc-will,implyeth contradicti- on, as alfo this, to merite it, and yet to haue it freely gtuen : if it be any wayes of merite, then it is not euery way fiee.Mei ite inthereceiucr, andfreenefTe in thegiuer , can innorefpeel: ftaad together. 33. Another contradiction in this Article, is this; that they io.Contrad. fay a man is iuftificd by his works ; and yet for all that , he is iulhfied by grace too. Both thefe proportions they peremp- torily defend, and take it in great fcornc,that we charge them to be maintayners of works againft grace: and call vs loud Lyers, in calling that imputation vpon them* But by their leaues,they maintaine cither works againft grace, or elfe they breathe hote and cold out of one mouth (which the Saiyre could not endure)and fpeakc contraries, let them ckoofe whe- ther: for the holy Ghoft himfdfe placeth thefe two, Works and Gn^*, indiametra'l opposition; If it he of grace ^ it is no R01TltII $• more of work/, or elfe were grace m more grace : but if it bee of works , it is no more grace ; or elfe were works no more yvorke* Here we fee a manifeft opposition betwixt grace and works, fo that one doth exclude the other , and this in our election : and therefore much more in our iuftification , which is but an crYe6t thereof : for election hath nothing to doe with our good works, according to our dodirine, ncr with our cuill, according to theirs : but iuftification hath refpedtvmoour finnesaudeuill deeds; and therefore much greater muft bee the opposition in this then in that : & greater reafon that here works fhould be excluded by grace, then in the other. 34 'Bellarmines exception is, that the Apoftlc here exclu- 9ett. dc luflif. deth oncly the works that be of our felues without gnce,bc- M* i« wjp. ait fore we be iuftificd : but as for thofe that come aftcr,they are works ofgrace, aad therefore be not excluded by grace, but may well (land together. To which I anfwere three things: Firft, that the Apoflle hath no fuch diniHclion, but fpeaketh S 4 gene- 2 ^4 ^ Retratfiue from M o t i v e. V 1 1 1. generally ofall works; and therefore according totheolde rule,^/ lex non diftinguit : Where the law diftinguiftieth not, there we muflnotdiftingnifh. To fay therefore that it is both by grace and works, is to confront the Apoftle, and to faftenvponhima flat contradiction. Yea, it is to extinguifh grace vttcriy : for as it hath beene before alledged out of An- guftine, grace is not grace in any refpecl, except it bee free in euery refpecl. Secondly, that the Apoftle mcaneth works af- ter grace, and fuch as proceed from faith, as well as works of nature, appeareth by another like place ; wh^re works are Ephef.a.8. alfo excluded, and oppofed to the free gifc of God, that is, to grace: and that the Apoftle intendeth works of grace, ap- peareth by the reafon following/in the next verfe}(F*r ws are s his workmavjhip , created in Chrift to good werkj.) Now in this laft place, works of grace mnft needs be vnderftood, be- caufe he fanh, we are created in Chrift Icfus vnto them : and therefore the fame aifo mull neceflariiy bee meant in the for- mer : vnlefle wee will fay, that the Apoftle, or rather the ho- ly Ghoft, difputes not ad idem. Laflly, I anfwere, that in A- Kom. 4. 1. brahams iuftin*cation,who was the Father of the fiithful,and his iuftification a patterne, how all his fpirituall pofteritie fhouldbeiuftified, works of grace are excluded: for at that time, of which the Apoftle there fpeaketh, Abraham was re- generate, as^Z/drw/flfhimfelfeacknowlcdgcch: and yet his works arc excluded: therefore works of grace arc meant by IclL lb'uk c* i*. the Apoftle. J, but repiyeth the fame Cardinal!, when the A- poftle faith, that Abraham was iuftified by faith, and not by works, he excludeth thofe works which Abraham might doe without faith: for they which haue faith, yet doe not alwaies worke by faith: as when they finne, orpcrformemeere mo- rall duties, without relation to God. But this is no better thenameere flhift, without any ground of reafon or truth .* for if it bee true which the Scripture faith, that whatfoeucris not of faith, isfmne; then thofe morail works , which bee nien^ioneth , being not of faith , are no better then finnes, and fo need not to bee excluded by the Apoftle; for they ex- clude ihcuifclucs. BcHdcs , it is manifeftly falfe, that a iuft, snd M o t i v b. V 1 1 I. the Romtfb Religion. 265 and faithfull man, doth any workc, which is not finnc, where- in he hath not relation vnto God ; if not in the particular a<5t, yet in the generall purpofcof hisminde: for, euerymorn;ng he prayeth to God for the direction of all his wsyes, and that all his works may be fau&ified by his Spirit. And thus it. ip- peareth, that in laying, wee arc iuflified by grace, and yet by works too, they fpcake contraries. 35. A third contradiction in this Article is about their n.Contrad- works of Preparation,which, they fay,goe before the firft Ju- stification: thefc they call, vertuous difpofitions, good qua- lities, good preparations, merits of congruitie; and that they *, ,/j haue a dignitie of worke in them : and yet they fay agayne, Bjjkop.cmr* that no good works goe before the tuft iuflificacion; belike Kefor.catbeK then they are both good , and not good , by their doctrine : art. 35. and therefore thus I argue : Ifthcy be not good, why do they call them good? if they bee good, then it is vntruc, that no good works go before the firft iuftiflcation of a finner : cither in the one, or in the other, they muft needs erre ; and in hol- ding both, the one part of their dc crtrine crofTech the other. 36. Fourthly, they fay, that faith alone doth not iuftify: i2.Contrad. and yet, notwithftanding, they fay, Fide Catholic a Chr'tflUna Beii.de luftif. caque fila hominem iufiifieari^filli vvquatH negAuermtjiec nt~ ^ i*cap. 13. gantTontificij. ThatnoPapilteuer hath, or doth deny, that *?f9n'Dm'23' a man is iuitified by the Catholike Chriftian faith, and that a- c°Jn> ™te€% lone. This is the affertion o^Mtktm^ again ft Hefhujitu ; and Mfct'comrs itis not condemned by any of the reft; but his booke appro- Hejhuf. ued as contayning nothing contrary to their Catholike Reli- gion : and fo it feemes to be one of their Catholike do6trincs. And Belixrm'me infinuates afmuch , though not in playne BeU. ibid. fpecch, yet by necelTary confequence, when hee faith, that faith is the beginning, and firft roote of iuftificatien. Now if itbefo,thenasiooneas a man hath faith, iuftification is be- gun, and taketh roote in him, euen before he hath any other grace: and if it hath taken roote , then it is eyther whole iu- ftification, or a peece thereof: but a peece it cannot be; for it isindiuiftble; therefore, eyther whole or none. For grant there be degrees in unification (as ;bcy fay) which Reuerthc- leffe i66 ^A Rctratfiue from Motive. VIII. ieU.de Iujtif. lib. i. cap. id, leflc they are neuer able to prooue: yet they bee degrees of perfection, not of cfTence : as a man \s a man as f«onc as hec is borne, though not a perfect man before hec come to com- plete age, ftature, and (Irength, So their fuppofed iuftifica- tion, is iuftification in the rootc, though not perfect and ab- folute, vntill it come to ripe age. I fpeake in their language, becaufel deliuer their owne doctrine. Now how can thefc two contraries bee reconciled? Faith alone doth notiuftify, and yet faith alone doch iuftify ? If they fay, that they fpeake of one kinde of faith, and we of another, they fay nothing to the purpofe : foreuen that any faith alone ftiould iuftity, is contrary to their owne pofuions, whoaffirmc, that the for- mer caufe of our iuftification, is the inherent righteoufnes of works : and not the righteoufnes cf Chrift, apprehended by faith. And thus I leaue the Article of iuftification at iarre with it felfe, to be atoned by their beft wits, if it be poffible. i2,Contrad. 37« Let vs come to their doctrine ofworkes, and fee how that agrceth with it felfe : and here firft they hold, that works done before faith and regencration,are not good workes, but finnes/Thisisprouedbythemoutof Saint zAugufxine* who ati\nncth,th2itthe workes of vnbeleeuers are fmnes : and if the workes of vnbeleeuers, then of ail other wicked men which bee not regenerate ; feeing, as the fame Father clie-wbere fpeaketh, Imp?) cogitant, noncredunt, the wicked dee not be- leeue,but thinke ; they haue but a (hadow of faith, witbout fubftance* It may be prooucd alio by that g-nerall and infal- lible axiome of the holy Scripture, Whatfoeucrisnot offiith9 U fmnt : but the workes of wicked men are all voyd of faith, and therefore are no better then flnnes in the fight of CoiLhe they neuer fo glorious and beautifull in the eyes of men. Or as Cjregorie Naz,ianzene faith, As faith without workes is dead, fo workes without faith are dead: and dead workes ?re fumes, asappeares, Heb. o. 41. Bc(\desirBellarmwecriii:lmcihthc famebyreafon, becaufe they want a good intention to direU their workes to the glory of the true Ged^home they arc ignorant tf. To which I addc another rcafon drawne from our : ours o wnc mouth, Mat. 7. Becaufe an euill tree cannot bring forth Aug. lib. 4. in fHlian.c«p.l Ndrjan^ orau in fanft.Laitac. M o t i ve. V 1 1 I. the Romijh Religion. 267 forth' good frmt\ but euery man, til he be ingrafted into Chrift, is no better then aneuill tree, andtherefore camocdoc a good wo;ke» 38. This is their doclrine, and it is found diuinitie : but fee how they erode it ouer the face with a contrary falfhood; for the fame men that teach this, notwithftanding affirmc, that the workes of Infidels are good, fuogenerejn their kind : teUdeiuft'fl'b fo rhey are good, and not good; finnes,and yet good works: ^.cap,i6t but this is in their kind, fay they,thac is, Mora/iy, and notThe- ologicafly. I, butrnorall vertuesin the vnregeneratearc (by their owne principles) finnes : how then can they be good any waies .? Can finne, which is a tranfgrefllon of Gods law, and (imply in it owne nature euill, be in any refpedt good, as it is finne? But to take deare away this fcruple, another of them auoucheth, that they are not onely morally, but euen Theologically good; for he faith, that fuch works as are done Salmer.Jefiit. by the light of nature onely, without grace, doedifpofeand *'MW"£4J« make a mm in feme fort fit to justification, though it be longe &valdc remote, remotely,and afarreofT; for hethatyeeideth obedience to morall la wes,is thereby lefi> vndifpofed and re- pugnant to diuine grace. Now, how can finnes difpofc or prepare a man for iuftificatiou? is God delighted with finnes/* E'thenh.reforethey 3re not finnes, or they doe not difpofc v to iuftification, neither farre nor nee re : or which is the pre- fentcontradi6ti©n,tbey are finnes and not finnes, good and not good, at one time, and in one and the fame refpedt. And to put the contradidtonout of a Iqueftion, the Counciil of 7>*#nnthe feuenth Canon ofthe (mSeffion, cnadreth as eoncil.Trident, much, and dznowsceth Anathema to all that fay the contra- Sef^*ca.j. rie : the words are ihefe, If any man fballfay jhat all the workj which are done before iufiif cation, by what meant s fceuer they are done ', are trtielyfwnes, or de fern: the hatred of God, let him be Anathema. And Andradtm the intcrpretov of rhat Coun- Andrtdius. cill,auchorifed by the Fathers of the fam«, doth moreperfpi- cuouflyexphine the imaning of thatCanon, when hee faith, tint men without faith , deflttate ofthe Jpirit of regeneration jmay doe worses whieh are voydeofalifiltbrneffe, free from nil fn#lt% and ,*8 k_A Retractive from Motivi. V, 1 1 1. a>jddffiledwith nofmneyand by which they may obta'me faluat'toni then which,what can be more contradictory to that which be- fore was deliuered, that all the workes of Infidels and vnbe- lecuers are finnes,be they neuer fo gliftering with morall ver- tuc ? or more agreeable to the olde condemned errors of lu- ftme, Clemens , and EpiphaniuSy who affirmed that Socrates, and Her aclitus were (fhrtflians^ becaufethey lined according to the rule ofreafon : and that the Grecians were inflifed by ^Pbi- lefophie : and that many were faued onely by the law of nature, without the lawe of Mofes.or Gofpell of Chrifl ? ijXontrad. 39« Againe, their doctrine of doubel merit, the one of Congruity,the other of Condignity, as they ternoe them, is not onely contrary to the truth, but to it felfe. For this they teach, that the mciit of congruity, which the Councill ot Trent callcth the preparations and difpofitionsto iuflificati- on, is grounded vpon the dignity of the worke, and not vpon thepromifeofGod : but the merit of condignity rcquireth both a dignity of the worke, and the promifc of God to bee grounded vpon, or elfcitisno merit. This is Bellarmines plaine doctrine, andisconfonant tothercfidue of their Do- clours, both SchooJe diuincs, and others : for thus they de- fine the merit of congruity, It is that by which the fubietlis difpofed>that it may rec erne grace according to the reafon of Gods iuflice. Here is onely iuflice required, and not any promife to the merit of congruity; though (Imuft cortfcffe)Gabriel Biel fomewhat croflcth this definition, when he faith , that when a man doth whatm him iyeth, then Cjodaccepteth his worke, and powreth in grace, not by the due ofluflicet but of his liberalitie. And ^»/»-6.7«- ceffarie for themfelues to the attainment of faluation* And fecondly, when they fufTer more and greater punifhraents then are due vnto them for their finnes. And thirdly, when they vndertake, not onely works, commanded by the law of God; but alfo, fuch as arc commended by the Euangelicall Counceils : to^voltintArypomrtte, abfiayning from marriage, and 272 ^ARetr&ttiue from Motive. VIII. and regular obedience. Thcfe fupcrabcunding anions and paflionsof Gods Saints, are the works of fupererogation, fpeken of , and magnified fo much in the Church of Remc ; which both arc the Churches Treafurc, mingled wi h the fu- perabounding merits of Chrifts paffion ; and are layd vp in a Treafury , the keyes whereof and difpenfation is committed to the Pope of Rome, thathec, either by himfelfe or his Fa- ctors, may difpence them at his pleafure : that is,to them that will buy the fame for money: and alfo (as they fay) are more excellent, and perfect and meritorious of a greater reward. This blalphcmous declrine might eafily be wouded to death by the Swoid ofthe Spirit : for it iscontrary to all Religion, & to the experience of eucry mans owne confcknce.But I leau« this to others, who haue, or fliall meddle in this argument: my taske is to (hew, how it contradidteth both it ^\k9 and other doclrines of theirReligion. 9eff. Jbid< 44. Itfetfc, thus : They teach , that works of fupercroga- tion, grounded vpon Euangelicall Counfels,are (as you haue heard) more cxcellent,perfe&, and meritorious, thenthofe which are done in obedience to the law of God : and thu in three refpe£t>: Firft, comparing fcuerall Counfels with fe- uerall Precepts which concernc the fame matter : As, to fell all and giuc to the poore, is a more excellent worke, then any commanded in that Precept, Thou Jhalt not ft eate. And the Counfell of Single life, is more perfect then the P Accept t7hou (bait not commit Adultery. As if men could bee more perfect then God had commanuded, or then Chrift himfeife was, H h 10 * whofcrigbteoufnesconfifted in this,in being obedient ro his PfaL ioj. io. Fatncrs will. Or then the Angels,whofe perfection confifteth in executing the Commandements of God. Or,asifthelaw of God was not a perfect rule of righteoufnes. Secondly, comparing the ftateofmen, obferuingEuangelicail Coun- fells , with the (late of them that enelyyeeld obedience to Precepts : as ifa man could be in a higher and happier eftatc then they are, which lone God with all their heart ; and rhcit Neighbour as thcmfelues: which is the fummcof the Law. And thirdly, (rnarkcihis^ comparing Counfdlswith any Precept ^*-« Mot i ve. VI 1 1. the Remijh Religion. 273 precept whatfocucr, euen with that great Comrnaundemenc of the Law yTboufiaU lone the Lord thy Gedwith all thy heart, Mat. »*. 37.38, and wUh ak thy firength. As if a man could louc God more then with alJ his heart , and with all his ftrength. Gods chil- dren labour for fo much , let them take the more for their &ares0 Hence they conclude, that in rcfpe# of matter, the Precept is good; but the Counfels better : and in refpe&cf zcllje Mom.b, the end, the fulfilling of Precepts hath a reward ; but the ex- lib. i.ea?. 7. ecution of Counfels hath a greater reward.TMs is their plaine do#rine. And yet neuertheieffe the fame nren teach , trm the perfection of a Chriftian man con&teth c{feutially, in the obferuation of Precepts : and inftrumentalfy , in the obfer- BcU.Jbidyc,6. uation of Counfels. And fecendly, that the Precepts of cha- ritic are the ends whereunto Counfels are ordnyned : and the wofckS of Counfels are but the way and cneanes for the better Aquino, t, *. keeping of the Precepts. Now to the purpofe. How can 184,^/. 3. works of fupererogatton bee more perfect then works of o- Idem.ibid. q, bediencc? Counfels then Precepts? feeing pcrfe&ion con- *8f* (Iflcthinthe one inrtrumentally, and in the other cflentialJy, pa??Z'C'7' and Precepts are the end cf Counfels, and not Counfels of Precepts? Is an intlrumentaU perfe&ion greater then an ek fentiali ? or the meanes more perfect then the end? This is contrary to natural! reafon : for Ariftotle fcth^tMaius bonum AriJlst.Rether. eft finis \qnam quod finU non eft. The end is a greater good then #*♦!•*«/>. 7. that which is no? the end : aad the inftruracnt is neuer fo per. feci: as the offends of a thing. ,p QQnt], 1 45;. Agame, it crofleth anotherof their doctrines thus: faci/. Tndcwtl They teach, that though the lawofGodbeepcffibleto bee Sijf.6.c.ii9 kept by the regenerate^ the works of thcfaithfull befimply '**•**. and absolutely ruil : yet they are mixed with many veniall fe/lt l>MnU.f,io T friwltdgct 2 74 ^ Retratfm from Motive. VII L yrimledgc. Which priuilcdge hce cannot inftance co haue be ene granted to any man liuing or dead, except Chrift on!y, whowasGod&matf. Obferucnow the contradict on : (to omit that this neceffrie of finning doth oucrthrow the yefc- bility of fulfilling, the law, and cloth :mply an inpctT-bilitie) how can thefe two extremes be reconciled? The regenerate cannot pcrforme all they fhould do.cx yet do pcrforae mere then they fhouJd do. They cannot auoyd vcniall fins, and yet can fupcrerogate.lt is as much as to Jayjhat a man is not able to pay his ownc debts3but muft aske pardon for them * & ye t hath ability to pay another mans, far greater then hisownc Or,an Archer cannot by any means (lioo: lome to the marke I: yet with the fame Bow & Arrowes, lent forth by the fame* ftrcngthof his atmc, he can fliootefarre beyond the marke. He thai is tainted and ftained with many vrmali finncs,in that rtfpecl, is net perfect: but hec that doeth fupcr-crogate, is >, r ~t , l more then perfect: For fo they fay, when they pjue a higher hk i.cap.z. degree of perfection tothefe works* then to the perfect obe- dience of the law. If they tyjhztv entail fmnes doe not hin- der the perfection of good works: I anfwere, that ncuerthe- letfe, they hinder the perfection of the worker :& if they flick fa ft to the worke it fclfc, they hinder that alio: astheleaft fpot of inke blemiftKth the whole face , end the lighted dif- cafc difableth the health lof the whole oody. Eythcr there- fore they muft deny them to befirmes, and fo fpots & defect in the foales of the regenerate : or they muft confeffe , that they are not fo perfect as they (hould be. And how then cats they be more perfect then they fhould be ? jo.CcmtMcfc 46. Further , they teach, that one degree of fuperercga- ScU.dc Md;iad\ ting perfection % is the row of Monafticall pourrty, renoun- kb%i,cap.%. cjng ajj propriety in worldly goods, and holding in Com- *¥**&****• mon the vfeoftcmpnrall things : and yet they fay , that the neU 'dcMonnh ^*tc °^ B'fhops » who poflelfe lands and goods , and cr.ioy ^ " the propriety of thetn,is more perfect then the ftate of Monks- who de- piiue themfclues thereof,becaufe Bifhops haue alrca- die atcbiurd this perfection , and Monks are but in the way ta it- Ficni which ground a man may thus argue : If per- fc&ict Motive. VIII. the Romtfl) Religion. 27S fc&ionconfiliinTolumai) poucny, which is an alienation ©fall proprietic of worldly poods ; then BftViops, p< (Tcfling Lordfhipsandrcueues , arc not more ptr e&< hen Monks, that haue renounced all : and if Bifhops, pefleffing , be more perfedth n Monks, not pofll (Tug, thenpcifccli- nconfift- cth n t in the alienation of al' proprietic of worldly goods. One or the other ">uft n ~rdes bee faife, except hec will place pcrfi &ion in two contraries : to wit, poffc fling, and not pof- fefling. And the rather may this abfurdirie appcare, becaufe, askethem, why Mcnks are more perfect then other men } they w ill anfwerc , becaufe they remooue from them all im- pc^mvntsof cheir louetoGod (in whkhranketbeyplirc worldly wealth) and confeemf.' thcmfelpf s wholly to Gods feruicc. By which reifon, Biftiops cannot bee rnote peife A then either they or other mm , becaufe they retayne thofe impediment : and fo by their do£rrine,doe n t wholly cob- fe crate thcmfelucsto Gods fe uce. 47. From their actions, let vs come to their pa ffions: to wit, their Satisfactions, or, as MeU*cht$n calif tbthem,Satif- pafltons, wherein there ate as fat and foggie contradictions, as in the former. For, firft they teach, that Chrift hath made dftrfett 4*dfHllf*fficuntf4tisf*8f9ififrMllth's Elefi; and that his death was a iuffic.ent price for the redemption and expi- ation of the finnes of the whole world : and that hi* fatisf acti- on was of infinte Ta!ew, &c. This they affirme in femblance of words , becaufe , if ;hcy (houldnot, all men would cry lhamc vpon their Religion. And yet, in truh3 they euer- throw the fame by another cr^ffe doctrine of our ovvnc fatiC- faction : for the fame men fay, that Chrift harh onely fatsii- ed for the fauUof our linnes, and the ctcrnall punifament due Tnto them: but wee our ielues muOfatisfie tor the tem- poral! pun fhment, cyther here on earth, by neceffary afflicti- ons,or in Purgarory, by the indurance of thofe paynes which are there ordayned to purge men withal1, Now w hat can be more contrary then thele two propofuioai ?Chrift hath made a full lltisfaftion for ?s ; and yet we mud alfo fatisfic in part for our fciuej. If Chrifts fatisfacTion be full and perfe&? then T a u 21. Con trad. Ctndt Trident, Sef^t.%. Bett.de pcenit. lib. 4. cap* 14. Csfter tncbir. Ctncll. Tr-dent. telt.dep&nif. lib 4. cap. +& j, &7. 276 ^d Retractive from Motive. VII I. 1 . n_ i .- .. _ — , 1 -- - it hath payd the whole debt which we ought : but if we mult pay pare of the debt, then is not this fatisfaction full and per- fect. That the temporall puniQim.ntis a part ©four debt, tollMbirth Bellarmine liimfclfc confeilcth, writing vpoa the fitfl petition eper.inp&nic. of the Lords Prayer, where hec gjtj ■ th this oncrt afon, why t ,i.w». 6. finncs are called debts : bccattre he which breakeik the Law, is a debter , to vndergoe the fHmJbmcKt which the Law reqttiretb, BucthcLawbiiidcthtranigfcflTors, not < nely to eternall, but alfo to tempoiary and tra -At vy punilh meats; AsaSuretie thcrfore,thatpayethfor his trie Rowing an hundred pound, fou efcorcandccn,leau;n > the remainder to iM debter him- felfc to.be fansliedjcan 101 be fa;yd, to haue pia3e full fatisfa- dion : So . if ay p ut of out debt is to be payed by our fc'ues, Chrift,our all-iurHcient Surcty,cannot be lay .1 to haue made emit. Trident, afulifatiifa^'.on. But they anfwerc , that this our fuisfaSi- &$•+* cap.%. on is wrought in vsby Christ; andjsfoinvs, that it is not of vs,but ofChriH.And again,t-hatit isnothiagbut aninftrumcc „. , . ordained by Qod , to apply Cbrifts death vnto our felues, €ftmt» and fo to expiate the pumfhmentof ourfinnesinflrumental- 4* ly, andnotcaufaUy. To which I anfwerc: Firft, that this in- wrappcth another contradiction: f^r7 if Jt b^eChriftsinvs, and not ours of pur felu:s,then it miift needs be the fatisfa&U on it fclfe, and not an infh ument to apply it : for one and the fame thing cannot bee both ihc inftrument to apply, and the thing that is applyed. But of this fee more in the fourth rea- fon. Andfecond y, though it be fro nChri^, yet that is bat in part ; becaufe, as rhey teach, it is n©t onely tneuery maas- pow^r, eythcr to admit , or to exclude the grace of God. ani the tfficacyof Chrifts merire, by his ownefree-A'ill : but alfo5 for that it is wrought by ourfciues, and vpon our felues, cooperating with grace at Icaft. And thus the knot of the contradiction re maioethftih as fait tved as fluent was. ^2.Con:rad. 4^» Aga'me, they fay, that our fat«sf;:di'»n-, when they ydLdcpanit. are at thebeft, are imperfect > an J no wayes proporrionable (id. 4, cafs i- to the iufticc of God : for when wefinne, wcoff.n J 'am, who is ah infinite God; and what>oeuerw: haue, it i>butalmail and finite thing : and therefore there muft tuevks fecc an rm- perfect M o tI i v e. V 1 1 1. the Romifb Religion. 277 perfect compenfarion from vs to God, depending rather vpon hismercifullacceptationthe any proportionable fatisf2ction. This is thHr doctrine. And yet they teach alfo, that there is ., , aoequahtieand proportion betwixt Gods iuflice,and our fa- /tf.4t,j». £**' ' tis^actory works : and that they arc in (base fort of infinite valew, by rcafon of the infinite power of Gods Spirit dwel- ling in vs, from which they procccde. And thus by their do- ctrine they are perfect, and not perfect r infinite, and finite: hauecquality and proportion, and yet haue no equality nor proportion to Gods iufiice. Either therefore they arc not of infinite valew, though they procccde from the Spirit : orif^ becaufe thi'-y doe procccde from the Spirit, therefore they are of infinite value, then they cannot bee imperfect. Lee them cboofe which they will, they haue a Wolfe by the cares. 49. Farther, they tcach,that the patTions of the Saints doe 1 3-Contrad. notoncly profitc themfelucs,but alfo others,\\hether Jiuing BeU* dc IfiM&> or dead; not fo much, by example, for their edification , as •u€*h** alfo, for their fatisfaclion , by redeeming them from tempo- ral! punifhment. Which doctrine is not onely contrary to GrnMVaknt, Saint Gregory , one of their owne Bifhops , who taught that dtindul^ c, 1. Chrifts furferings arc herein diftinguifhed from the fufferings Greg, Mai. of all others ; becaufe hce&ffered without finnc, and all men fuffercd with finnc : but alfo tothe receiucd doclrinc in their Church.which holdeta,that the righteoufnes by imputation, whereby we fay a man is iuftified, is a meere fidion and Chi- mericali conceit* For a man (fay they) cannot bee righteous by another mans righteoufnes, nor wife by another mans Wifedomc f and fo not iumfied by Chrifts righteoufnes im- puted vino hiro.Cannot a man be iufiified by Chrifts righte- oufnes imputed t & can fatisfaction be made by thepaffions of the Saints imputed ? Is the death of Chrift of leffe puce & force then the fufferings of the Saints ? The righteoufnes of Chrift imputed,is a Monftcr inRcligion;& yet the fatisfacti- on of the Saints imputed, is with them a Catholike doctrine. And thus with one doctrine they eftablifh imputation, and with the other, pull it downe againe. With one breath they condemnc it, and with another they iuftific it, T 3 50. Ioync 2~g ^A Rctractiuc from Motive. VIII* 24.Cort.aJ. 50* Icyne vntoSatisfactiors, their baftard Purgatotic: fo\ out of vhis doctrine,That men mul fausi.e in thcmic'ucs,. a.iu for them u lues, for the itinpprai) pun fhm n or t! eir finnts , fpringeth P urgptofv: teccufi", vxhenthty hautnet fatisfied (\ ffi^ierniy in this life, then (as they teach) thy n-uft nuke vp that which is wanting in the life to come, in the fire BeH.etePurat. ofpurgat0ry. 1 his do&sir.c of Ptrgatory is dirc&ly oppo- •I,c^'7' fitcto their Sacrament cf Extreme v n El wn: ft r there they teach, that by this Sacrament all the reiiques of finne are vt- tcrly abol.fhcd and wiped away. Si qua, delitz* fwt adhttc ex. m - • y . pianda abfteririt ( faith the Counceli oiTrcnt :) If any fifties . cmd Trident. * >* j > l r * c Jf 1 ■ c 1 .1 ' ; -. remayns v^pitrged^r to bejAtisjiedjor, this Sacrament wypetb Bell, decxtrem. them cleanc away .And the Counccll of Florence affirmeth,that vncl.lib.uca$.% t.heerTe£t of this Sactament is, Santtia ■ animdt 1 The hea+ ' Imgofthefoule. And BelUrmme concludcth , that therefore the hue Senfes-are anoynted, brcaufe they are, as it were,the fiue doores, by which finncs enter in vnto the foule : to wit, that there might bee a general! purgation of all (nines which remayne. This is their abfoluce doctrine : and yet the fame ttU at ?umt. rntn ar^rmei tnat Purgatory ii ordayned to purge away the te.i.cap.7* reiiques of fannes, which in onr life tine wee haue not (atifV ficd for: and that many finnes ftickcfo fatt and clofevnto vs, that we carry them with vs out of this life, to bee purged in that purging fire.This is alfo their dodtrinc. Now I would aske of them, if all the reiiques offin be wyped away by this annoynting Sacrament, then what vfe is these of Purgatory ? and if the reiiques of finne bee to bee purged in Purgatory, then what vfe of this Sacrament ? Either therefore this fire doth dry vp the vertue of that facrameotall Oy!e , or this fa- eramentallOyled ->th quench that fire. They will fay, perad- uenturc, thateythcr aliarcnotanoynted wimthsOyle: or that fome that are anoynted, by their owne infidelity and impenitency , barre out the venue thereof. Orjaflly, that the finne being remitted , yet the temporall puniftiment due vnto it, is to b e ric burne^hfohot : let vs addevnto this the Popes Pa. dons, which will (at lead) evacuate and empty it, that there ftiatl be nofuell for ihat fire. For they teach, thac a Pardon or Indulgence, ;s the remijpm of 'temporal pumfhment, due forattuali (innes. out of the dtfpenfation of the Churches ~ ,,M r * a Treajury. Thus doth Toilet define ic , and T eUarmin e , and sacerdotum. thcn, if Purgatory dure no longer, then wc (hall not rtcede to fearc it no more , then that fire which the Philofopher calls, Ignis fattttu. For let any man goc to Vc~ vice, and fay but a prayer of Saint Aagufiine , printed in a ta- ble, and he lhall haue 82000. yeeres pardon : that is longer then the world is like to endure by their owns confeflion, and therefore longer then needes . This indulgence was gran- ted by Pope Boniface the eyghth* Or, if Venise be too farre a iourney, let him flay at home, and but nod the head at the Name of Icfus , and hee fhall haue twenty yeeres pardon for cuery time. I would nod twenty times a day if this were true, and that commcih to 7 300. in the yeere. O how a man may difappointtbis Purgatory,ifhe haue any wit in his head'.This Indulgence came from Pope lohn the two and t wentieth.Or, if this be alfo too great a matter, let a man v«eare but an Ag- aus'Det 'about his necke, and thinkc oncly ia his heart on the Naiwc or Iefus at the houre of his death , and hee fhall htue plenary forgiuenes of all his finnes. And for them that are there already, they arc helped out daily, cratleaftmaybce, by the Suffrages and MaiTes ©f thofc that are aline : and if ai.y remaine there, the fault is in the Pricfts, that fay cot M^fTc* fa ft enough : and the reafon of that is , becaufc they recciuc not rmney hi\ enough: for there is the common Qtfir.tom, 5. Prouerbc moft true, N§ fenny, ntpatcrnoficr. To conclude, |4gt 839. Jrj the yce». e of Iubile a perfect and full pardou is graunted to z\\ that defirc the famr3 or on whom the Pope willbcftow it : there*. M o t i v b. V 1 1 1 . the Rom'tfh Religion. 281 therefore the foules in Purgatory cannot be excluded. Now Emanuel, sa. i* if all thefc things ftandtruc, th^nPurgatory muftfall: for -*Pborif . f urn- r* i- in tarrad. in c n- who would fall into Purgatory, that may thus cahlypreucnt cord.Euang. * it? or who would fuffcrany of his friends foules and ac- fag^^u quaintancc to lye burning there one houre , when it is in his power thus to rcdeeme them? Either therefore the doctrine of Pardons is falfc and fayncd, or.fctfe Purgatory is no better then a fcarcrow. 5 2. Aide to thefc,that foules onely arc tormented in Pur- *& Contra J. gatory, and not bodies: but bodies finneas well as foules : ^-^'P^gat. and fomefinncs are committed by the whole man,tov\it,bo- ' %\~**¥ft\ die and foulc together : and therefore the body is not free from therelicks of finncs, no more then the foule, efpccially from obligation ynto temporall punifhmenr. How can then thefe relicks bee purged away in this fire, when as the one part of mm, which ftandeth in necde of purging as well as th? other , neuer commeth thither ? BelUrmine fawe this contradiction well enough, and therefore labours to faluc it by a fa;fe pofitton, driuing out one nayle of error with another: to wit, That finite is onely *n *£l $f free-nitl* and therefore , after the diffolution eft he body And foule by death, **#. JM, remajneth onely in the foule 9 andnot in the dead body* But this isfirft falfc : for albeit properly it is the foule that (inneth,yct the body alfo finnetb, by being an inftrument of the foule in finning: and he himfcife faith , that forae finnes cannot bee committed but a totocompofeto > by the whole man. And if the bodie doc not finne as well as the foulc, I wonder why itis puniflicd both in this life,with corporail difeafes and plagues, and after death,with putrefaction and depriuation of life,and in the day of judgement, with ctcrnall torment in hell fire. Secondly, if it were fo, that a dead carkaffc hadnorelique of finncinit, yet in that it wasanintfrumentof finne, it is iyable to temporall punifhment , which is the chicfe ground of Poi gatory, as hath becne (hewed. And therefore I con- clude, that cither the body gocth to Purgatory as well as the feuJe ; or clfe a full fatisfa&ion is not made for the temporall punifhmein:or at lcaft,thauhefiie of Purgatory is but an imau ginary, 282 k^A Rett attiuc from Motive. VII I* nary and witty conccir to keepe men in fomc awe, anJ to maintain? their own? pride and pompe. 27.Coatrad. 5 3 • Next V,K0 Purgnory, is Prayer for the dead , which is both the mother and daughter erf that fire ; for a* it is vpheldby Purgatory, a weakeand imaginary foundation; fo it vpholdethPurgatofjv a paper building: neurnheUCe BeU.dePuwt. it is ouerturncd by it ovvnepoyfe and weight. FdrtJnS mtf lib. 1. cap, 18. tcach^That the prayers and fuff ages of the iiuinf , do- no- thing profite thofe that doc enioy Weffedrieffe , a? the Mar- tyrs, andfuchlike: according to :h? t rf Saint ^ugujhne9 Augufl.de verbis iniurtam facit martyri qui crat pro marty ro : He dot h von ?>g a poj 0 .jer. 7. Martyr, that prayesfor a Martyr : nor t he damned whe i cr they be in the loweft Hell,as reprobates, 01 in Lymbb,as v'aS baptized Infants : bucone:y the fou'es i Purgatory. A d yet notwithftanding, they both aliedge the authorities of ancient Fathers, toprooue theprayrr tor the d 3d, who prayed for thofe whom t^eyaflurcd thai. fclues 0 Win" Ica- uen : and alfo by theiro vvnedccVme andprccuce (ved-ic, that they hauevfed to pray for the damned. As touching the M ... . Fathers, N'az.iaxz.c sprayed for Cefarim , and AmhroCt for Natyn.tntittd. _-. , r Tr/Jjr- it a- c u- l Cefarii Theodojitu, yaientinian and Saint ts4ugufltne tor h's mother. Ambrose obitu And in the ancient Letturgiesof the Church , prayers were Tbeod.&raltnt. made for Patriarks , Prophets, Martyrs, and the bcflcdVir- wAnguft.confef. gjnc Mary her felfe : yea, for the Popes alfo : as for Pope 4.9.0.1$. j^co for example ; and yet they thought all thefe to be in the Hate of blcfTedntfle, as it appeareth in the lame places where . thefe prayers are txprefled : and therefore Cajfander^hcx Cajfnnd.cenfulu jucjjcj0us reconciler, calleth thofe ptzyQrs^TeJf monies of cha- hcll de Puwt. r*tie t0 war^s t^se dead, congratulation s ofth etrprefent ioyesyand lib. 1. Q&p* 18. profrjjiom of their faith and hope, concerning the immortality of their (oules, and refurretlion of their bodies \ net fappltca- tionsfor their releafemem out of Turgatory, as our Romanics imagine. Now hence thus we reafon : 1ft' e Fathers prayed for them who were in pofl' (Hon of bhlfdncs, then their te- ftimonies ferue nothing for their purpofe, who r flume, that foulcs In Purgatcry are onely benefited by fuch prayers : and if foulcs in Purgatory bec onely benefited by luch prayers, M o t i ve. V 1 1 I. the Romijh Religion. 283 prayers, as they fay, then they dca!e impertinently and de- ccitfuly to bring in the tcitimony of the Fathers lor main- tenance of Inch prayers ; in the one, bewraying the imbeci!- litic of their caufe; in the other, then eakiuiTeofthdr Judge- ments, and in both croffing themf lues in that which ticy would build vp, as thebuildersof Babddid. Neytherdoth this onely bewray their fraudc in mifapplying the authorities of the Fathers : but alio it implyeth a playneccnrradiclion .• for they teach , that though wee ought not to pray for the foulcs ofthe Saints that are inheaucn, yet wree may pray for the refurre6lion and glorification of their bodies, which not- withstanding are not tormented in Purgatory, but afleepe in their graues. And foitfolloweth, that by their do6trinewc may not pray at all for theSaints departed , and yet wee may pray for their bodies, which are the one halfe of them. And ,againe, we may not pray for any that are dead, except they be in Purgatory; and yet we may pray for the bodies of the dead, that arc not in Purgatory,but in their graues. 54. If they reply as BelUrmme dotb,that we may pray for 28.Contrad. the Saints in Heauen,not for releafe of any paine, but for in- Bell, depkrgat. creafc of their glorie, cither of their foules prefently, or of M\*-ta/>. x8. their bodies futurclyatthe RefurrecTton : then (I fay) they contradiclthcmf lucsagaine. For, how doe thcPraiersof the liuing doe no good to any, but thof e that arc in Purgato- rie ; whereas they 3remeanes to increafe the glorieof their foules, and to procure the confummacion of their bodies glorie alfo? As for their practice in prayingfor the damned, Damafcene reporteth, that (jregoriethe Pope abfolued Tra* Bamaf.inorat, iane, and a Martyr Fa/cenifia f otn the paincs of hell : and a!- dedrfanft, forclatethcutof the hiftorieof Palladium , that Saint CM*e» hary demanded ofthc dead skull of an Idolater, whether the Praicrsof the liuing did «ood v^to them in Hill or no: to whom the skull fhould aniwere,When thou otfaefl vp Prai- ers for the dead, we in the meane time feclc fome refrr flung. The like wee read of ludas9\n the Legend of Saint Brandon. Bcllarmixe indeed reie&cth this Tale of the skull as a Fable, B c*?'}. 9* , . , my fottle Jbottld not bee to this people : and Gen^.i 6. and lob cap. , , ^ the 5 1. & 2. Machabees 1 5. wi:h diucrs others : and yet they cofler- Zmhir* teach, that before Chnft, there wss no Saint in Heauen, but wf.i4« all in Lymbo. Now,ift^ey were in Lymboymd could not help themfclufs/vnti 1 the Mcdiatour came, how could they help others > and if they did not enioy the prefence of God them* fclues, how coud they be certified th rcby, as by a glafTe, of theneceffiticsand Praiers q: the liuing.?io that it muft needes follow, that eahcr thr Saints were not praiedvnto, orelfeif they were, then they were in Heauen, and not in Lymbo. E- fpecidly,leein«^^//»/W confeiTeth,riaat the Saints in Ljm- Bell. JbldM.u bo did not ordinarily k*ow the necejfu tss of the Iming : that be- cty »o. ing aprerogatme efperjeft bleffedneffe: neyther tookfcare of hit* mane affaires, nor -mere pvotettors of the Church \ as the Stints in Reanca are. Bettarmmc indcede, feeing this abfurditic* acknow- i86 K^i Rttrittiue from Motive. VII I« acknov\ledgeth,that for the re afons afore a!lc3ged,it was not acu'lomeiBtheoldcTcftamentto direcl their Praicrs pur- poffly to the Saints; but in their praicrs to God , to allcage the merits of the Saints: but herein hee both croflethhim- felfe, and ail his fcllu wes.for ifit be fo, why doth he and they produce teflinunies out of the olde Tcitament, toproouc their inuocati< n which is made directly vmo ;he Saint*? 3i.Coinrad. 58. Laftly, they aflfume that no Sairts may bee worship- ped publikcly,that is, to the name of the Church, vnieffe hee Z*UaM. becanonredby ;he«Pope, for the auotdingof mifpri/ion: 048.^10. §nd yrt they conciTe that none wrre ca. orzed till 8co. yceres after Chn(t,by Pope Leo the third , and a'fo that it it lawful! priuately to worflvp any of whofe fan&ity I hauc an opinion: now 1 wend glad yknowyf this bee away to a- uoidc miPaking , why was it forborne fo long? cr why is it aot vrged pr iuatcly afwell as publikv !y> ifctnvnizition were ncceffary 800. ycetes af er Chriftj to aucidemiitaktrg, tl crt there was much mi If king before, or elfe this rem dy would not haue becne hatched ; and if w was neceiTary in the pub- lickcftruice.thenis it iruchmore inpruatt deuotiom.fccing priuate men are more propenlc totalle fuppr.fitions , then* whole congregation is : and fo this new dodtnneot canoni- zation, nctonely condemnerh the Idolatry of former times, in the inuocation of Saint:, but Ah opened a v* ide doore to priuate fuperHiuon, in that k«nd : and fo indeed cr< ffeth and vndcrminc hicfeife: toil! clUrmwe conftffcthe utor Sufpi- burtib I.**!*. r'*V nat tkif&fU dUlonicetebratt §ne for a martyr, who After 7% * Appear id, anat^ue them that hee *>Ai damned: and AlexAnder the third reprehendcth cettainenen, frgiung the honour ofa mar:yr}co one that dyed drunke: and no doubt bu many futh Saints are in their Mar yrologe at this day,notwihftan* ding tr-circan nidation: fo that by canonizing, they preucnt mi(iakirg,& by g ubgliber y to priuate inuncation,tl cy giuc occanon, xr n^t caufe ct mtilaking: then which, what can be more contradictory ? 3J»Contra well inmengrowne,as in infants rand ifitbcc not afuffirientcaufc, to fliucvp Heauen gates againft men ofyeeres, then how can it be to yong infants ? cfpcci ally, fee- ing infants by their do#rine,are equall to men in two things: firft,tbat they may bee martyrs, as well as theyrai th: children whom Flerodftzw in Bethlcem, are celebrated in their Ieitur- gics : and feco idfyl that they may bee fanclifiedas well as they, as lohn Bapttfi was in his mothers wombe: and in thefc two are precedent vnto them, fit ft, that they arc void of a&u » all tranfgreffions , with which, men ofyeeres are infinitely ftayned, and fo ncercr to Heauen, then thofe .• and fecondly, though they haue no defire ofbaptifm? inthcmfelues , yet they are deuoted thereunto , both by the defire of their pa- rents , and by the purpofe and intent of the Church. And thercforejallconfiderationSjbcingequallintheperfonSjand the oddes remaining,if there be any on the infants fide, ic can bee no leflc then a diteft contradictor*, that children vnbap. tized cannot bee faucd,and men vnbaptized* maybecfaued: for it implieth thus mn h in effect, that the outward baptifme ©f water is neceffary to faluation , and yet the outward bap- tifme of water is not neceffary to faluation. 60. Againe, concupifccnce in the regenerate, is denyed ?4.C©ntrada by them all , to bee in it ownc nature fi me, and yet they all ^ de*mf- confelte,that it is malum , aneuill, mdvinum,* vice. Is any uftikicf"' thing naturally cuilj, which is not finne ?or a vice in Philofo- "wiL Trident* phy , that is not a finne in diuinity f This is (Irange diuinity. Sefo. The n^me of euill, we know, is vfed of annoyances, crofles, and afflictions ; but thefe arenaturallcuils, and not morall: but to doc euilljCan bee faid of nothing, but fume: and ho;v- foeucr 283 ^A Retrtttitte fr$m Motiyb. VIII. feeuer it bee true, that vice is rather the habit, then the acl of finne;yet becaufe ic is the habit- Mt therefore IcflTc finfull then the act? nay, is it not more finfull , feeing it growcth out of many acle;, and is confirmed by cuftorce, and a!moft turned to nature? In this therefore they are roc ft contrary to them- felues, wh n they grant concupifcence to bee of it owne na- ture an euill,and avice,and yer not a finnc: for nothing is na- turally euill, but that which fwarueth from good: nor any thing vice,but thai which is contrary to vertue. New all mc- rali good and venue is within the compare of the Law of • God,and all morail euill and vice,a tranfgreffion of that Law; therefore, it cannot but follow, that concupifcence being a morail euill and vice,and therefore a tranfgrcrtk n of the Law ofGod,flbould bee cleared from being finne, of it owne na- OrtiJnfom.7* ture, especially, feeing as Origen faith, This is the nature of . . , finnt , if any thing bee dene, which theLaveforbiddeth\ and Bede9 c*far. Trial \ '. %^At 4^l^at fawHcthfrom the rule ofrighteoufneffe, afinneiznd afHdNan^ian^: Cafarius Cjregory, Naian^ens brother, that f fine is euery ajfay to reft ft > and euery re f fane e it felfe again ft vertue. And Sainc AugufMenoU& Augufiinei that therefore a thing is fanejiecaufe it ought net to grat. cap. 14.& yee donetand that to doe any thing amtjfe) is to fane : but euery 'tib**1?**** wo"llcaill and vice is forbidden by the Law.fwaruethfrom 1 4» *f* h tjlc rujc cf righteoufneffe, is a rcfiflance againft vertue, and a thing that is done amiiTe,and ought not to bee done : there- fore is aifo finne in it owne nature. They haue n© wayes to helpe thernfclues out ofthefe briers, but by the diftinclion of properly and improperly , which they fay, they fetch out of Saint tA*gufaney*% if concupifcence in the regenerat fhould be finne improperly, and not properly, by which the contra- diction is not taken away: for they fay , that it is not fame at all in it owne nature, but onely euill: now, if it bee improper* ly finne of it owne nature, then it is fomc way finnc : and Co that propofitton is falfe.that it is not fnnc at all : and befides therefore it is faid by that diftin&on in S?.int Auwftine^o be improperly finne,becaufe it is not come to fo high a perfecti- on,as other finnes are, by being without cob fe lit of will: ne- uerthelcfre.heencucrmeantpbutthatitwasatranfgrcfrionof the Mot i ve. VI 1 1. the Remifh Religion. 289 I dan dc ciuttat. &• cm'rs full- an.Ztb*6.?ap.fjm &ek 7ah.tr a ft. AU&denupt, & €§ncHplfcMb» idem count in* lun,:ib.i. 35.con.trad. the Law ofGo«J:and fo a finne in it owne nature : as may ap- pcarc by almoft infinite places, in his bookes: as forinftance one for all, fincupifienct (frith he-) is not onely thepmijhment Au9 tmn « 9J 'jinne >and eaufe offinne, but euen fmne itfclfcjfcctufe there ts UanX>.b . $ .c . 2 . in tt a rebellion Againft the Law of the winde: and therefore hce callcch it a concupifccnt tall df obedience , which dwelletb in cur dying members: and in other places,an Mill quality , vititus de- fires ,vnlaw full tufts y&c. Therefore Saint Auguftme, when he called it fin improperly, ncuer dreamt that is was not a tranf- greffion of the Law , but either that it was not fo high a de- gree of finne,as thofe which are done with confent of w ill: or thatbecaufc the guilt of it is taken away by baprifmc in the regenerate ; ts hee fpeaketh in another place , Concupifcencc is not called finne in fuch manner.as finnc makcth guilty, be- caufc the guik thereof is relcafcd in the Sacrament of regene- ration. And thus this diftinclion rightly vnderitood,ftandetri them in no ficad9 t9 keepc their dsttrms from manifcii contra- diction. 61. This fubic& might bee prcfecutedin many more points of thcirReIigion,but I conclude with thefc two^AntU chr!ft,andthc Bifliopof Rome^h'ich I ioyne together m this difcourfe, becaufe in truth they arc all one: and though they differ in name, yet they agree in natureroneeggcisnotliker to another, nor miike likcr to milke,then the Pope is to Auti- chrift. As touching Antichrift therefore thus they confefle, th:t by myiticail Babylon in the Reuclation, is meant 'Rome, and by and by with an other contrary blaft , they pufFe away that a^aine, and affirm?, thzt Rome is not Babylon. The firft is avouched in plaine teraies,both by rBellarmine1 and Viega, pocai.ii.v.i and T^beraytvjQ other Iefuites, and the whole colledgeofthc Rbem.Aaitot.ix Rhemi!ta,aud diuers others, conuicled by thecuidence of drocahj. Sm tnitb;and the fecond is mfinuated by a ncceffary conlequencc *j*erMcm*M out of another pofition : for they fay, that hrnfalem fliaUbce ?0CAtl4* the tea. of Antichrift:andin fo faying,theyinferreneccflarily, that ferufalem is myiticail Babylon^ aad not &*»?,becaufe the whoteof Babylon is fetfoorth in the Scripture, to be the feat of Antichrift; and it muft nccd| bee fo , feeing (hee is called • V ibe BcU. deKom. 2po ^A Ret raff me from Motive. VIII. the mothcrofall fornications,that is,ofSuperftition and Ido- latry, of all Atheifmeand hereile:and feeing free maleih diunke the kings andinhabitants ofthc earth, v\ith the gol- den eup of her fornication,and is died red , and made drunke with the bloud ofthc Saints,and of the martyrs of Icfus: And laftly, feeing Antichrift mufl b?e one of the feucn heed?, to- wit,thelaft of the Romane beaft, and rhe Ir-ft King ofthc Ro- lf//, dehorn, marc Empire,thcugh not called the Romane ETperour, as V9ntif.l4.C1ii. Bcllarmine himfelfe confefleth. All rl efc things confidered, and laide together , it mull need* bee iiiferred byneceffarTr confequence, that the whore of Babylon cannot choofe but beetle leatofAntichriftjandifitbce fo, then either Icrttfa- lem is not the (cz t, where this man of finnc mufl raigne; or by Batylon \$ not mea; xT^me, but Jerufalem : let them choofe which: one ofthe'eisapparantlyfalfe. 3<5,Contrad. 6z. Againe,when by Babylon they vndcrftand Remedy reftraine it ro heachenifh Reme^ndcv the perfecting Empe- rours ; and fay, that it is not meant of Tfyrne Catholicise and (fhrifiian \bttt of Rome Ethnickand Heathenijb. Now if Rome 2cV*deRmm be Babylonyznd ^Babylon the feat of Antichrift, as hath becne . ?<>nti(4.}j,\$. proued out of their owne confciTion , how can Rome heathe- ni(b,vndcr the Emperours, be ic,vvben as they all agree, that AntichriM fhall not come , vntill a little before the end cf the world? That ftate ofltymejfi, hich they fpeake ofys pail aboue a thoufand yecres h*nce,and Antichrih is not yet come accor- ding to their doctrine. NecelTarily therefore it followeth,thac cither Antichrift fate there then,and fois come long agoe; or clfc that Rome was not cBabylony whilftitwas vndej the hea- then Emperours, but is, or fhall be after it hath receiucd the Chriftian faith. ^7.Contrad. 63. Againe, the Romane Empire mud bee remoued be- fore thecomrning of this great enemie : this, all our aduerfa- Hm U$**M< ricsyecld vnt^>: and moit ofthc ancient fathers fo interpret vThef.1.8. thatp]3ce,Wbenhc that hindereth , frnll be taken out ofthc way: and yet the flateof the Romane Empirc*,vnder the Em- perours, is made by them the whore of Babylon^nd the fcac of Antichiiti: and fo the Romane Empire by their doctrine, is Motive. VIII. the Romt/b Religion. 201 is both vtterly abolifhed before theraigne of Antichri(t3and yec is not abolikhed ac all. 63. Againe, they teach, that Enoch and £/;^muft come ^.Contrad. and preach againft Antichrift, and at length conuert the ecH. de Roman. lewes : and yet they alfo affi; me,that the Ic wes (hall receiue Pmtif. L c 6, Antichrift for their Meffitu. If the Icwcs (hall receiue him e>c«?.n. for their Mejfios, how (hall they bee concerted by Enoch and Eliot to the true MeJfidsfAnd if they (hall be cor uerted,how doe they receiue him for their Mcfsiat? If theyfhal' be con- uerted before Antichrifts cemmiog, and then fa! I away from Chrifi; then this could not be done by Enoch and Elias who, by their doctrine , muft come in Antichrifts time : and yet it feemeth by them, they rauft be called before; becaufc2?ich ncucr any people were more fcrupulous:or,as if a diftinotio of V z their 2p2 ^A Reiraci tut from Motive. VI 1 1* their Tribes remained to this day , their Genealogies b*ing defaced Co long fince by Herod : and themfclues fcattered through ali Countries ot (he world. Either therefore hctnuft be of the Tribe of luda , in trurh,more then by a counterieit Emulation ; or clfe the lewes will neucr rcceiue hi:r>. 40.Coacrad. &$• Laft'y, they teach, that Iernfalern is to be? the ft at of AiTtichnrt, and the lewes his peculiar Subic£rs : and yctthey alfo confeffe, that hce fliall bec the ialt Emperourof Rome% though not called by that name; and therefore that the Ro- manes (lull bec his Subiecls. From whence 1 thuscouclude; that if the Romane Empire bee the Dominion of Antichrift, then it is not likely that hce fhouid bee the expedled Mefsiat cf the lewes, nor that IerufMcm ilicu'd be his feat : for ne- uer any Romafto Empcrour kept his Imperial! rcfidence in that Citic : and if the lewes bes his Subieft?, and Iemfalcm the feat of his Kingdcmc, then ic cannot bee that hee flaould be tbc laft Emperour of Rome. P j 66. And thus much of Antichrift in generalL Now ofthe ^ * ' Bifliop of Rome in particular ; who, if he be not, as wc con- ftantly bcleeue, this very Antich rift; yet,(asGr^r;thcif owr.e Pope confeffeth) is his fore-runner, bcc3ufeheedai- methto himfelfc the title of fninerfall Bi/bop. Concerning the Pope, their preemption is, thaihee cannot crre in any ■-iSJ% cafe > iu thofe things which pertaine to faith, nor yet which concerne manners, when be teachethiudicially, and fpeaketh out of his Chaire : and yet they doe not deny, but that hte A maybce anHcretike. ThisisconfcflTedby mo(iPopifhDo- fc'ecdef. /.zS. &ors : 3S Bo***** wno faith, that be may he An Hcretihe,y*A, tap. vlt. write, teach 3 and preach herefte. And Victoria , that in diffenfing Frax.ViftcrAt- agaittfl the Decrees of Councils, And former 'Topes , hemay crre UR.4JM.6. au&grieuoKJljfinne. AfldOcchdtv , that many things are con* %CSi^ontif talnedinthc decretals ,-which fauour ofhcrefie.Aad ic is lofainc- Mp.o.' * lydenyed by BdUrmincy\\\i\. his dcnyall is almoftas ^ood 'Bcll.:h Rtm. as a ec ifeflion : for he faith, that it is probable , and m iy god- fwufib.^c.6. Ji'y bebdeeucd, that the Pepe cannot be ?j> Her. tilx v. Hee doth nor ref ;h:tcly aucuch it, bat o-ily coBte&ur&lly expend his opinion; but yctdenicthnot, buuhat hce nny eneia fomc Motive. VIII. the Ron: ijh Religion. 293 fbmecajfVsas a private man.- And it is a Decree of their owne , that the Pope may bee found negligent of his owne and his brethrensialuation, and draw innumerable pt epic Dt^,SiPa^.i. wich him into hell. This groffe and manifeft contradiction they labour tocouerby a filiy and ridiculous distinction ; for thus they crecpe betwixt the barkeand the tree : The Pope may erre as hee is Man , but not as he is a Pope. Or thus, He may err? in his piiuate opinions, but not e Cdthcdra,hy way of definition. Or thus, Kec may crrc when heeinftructeth a particular Churchrbut he cannot when he purpofcth to direct the Vniuerfa*l Chare!). Or thus, Hee may erre in theprcmi- (cs, but not in the condufion. But this is a fenfelcfle and ri- diculous foift. For firft, if hee may write, teach, and preach, and decree hcrefle, as cut of Occham and Bcz,ius : and erre in his Difpcnf jttons, as out o{y\ttoria% then he may erre iudici- al!y , and e Cathedra; forthefe areiudiciall exercifes of the Chahe, Secondly, if the PopemaybeanHeretike, as he is a Man,andhauea found faith, as he is a Pope; then as hee is a Man, hee may goe to hell, and as he is a Pope, to heauen : but both mutt goe to heauenor to hell together; therefore both of them either erre or not erre together : and if he erre in his owne pruare judgement, how can hee but erre in his publike determinations, which are but fruits of his iudge- ment; especially, feeing the niaine promife whereupon this.. infallibihtie cf the Popes Chaire is grounded , was made not one-y to the Office, but alfo to theperfon of Peter} Luk^ 22. 32. / haue frayed for thee that thy faith may tsotfaile : a s Bel~ Unnine himfelfe confeflfeth , and Auguftine£hry{oftcm: , B€R*cke of Chr;(t, and though hee lead by his doclrine and example, infinite foules with him to hell >yn hee is ftill aclual'y the head of the Church, ejuateniu Pafa, and no man may (ay vnto hm,Why doc you f ? c t A 68. Againe,it was decreed by two Councils , and thofc 43A-ontra0' afl'embled^uthorized, and confirmed by Popes themfelues, .^ c am that the Council! was aboue the Pope ; and yet the Council! ^Ei1'^m otLatertne , vnderPopc Leo the tenth, decrceth perempto- &>//. deConcil. rily,that the Pope is aboue all Couoclc:& f i alfo moft of the llb.z,ca^.\j. modern ^ Rom 3 niiisr.ffirrr.e. Now if the decrees o> Councils law fully afifembled , andapprooued by Popes, bee the do- clrinrs ofthe Church,then here is one docl ine quite contra- ry to another, one Counciil oppofite to another , yea, one P pe to another: which is no new nor Grange thing , but cr- dma y in the Church of Rome. As witneffe , Pope John the two and twentieth, and Pope Nicholas , about the queftion of our Sauiours manner of pofiefling earthly goods : and Pope £elefltne, and Pope Innocent the- third , in the queftioQ ofdiuorccm the cafe of hcrefierandPope/Vrfgia*, and Pope (j^egoyy the rirftyn the quefti^n of putting aw ay the wiues of SubJcacons;oneofthcle c offing the other iudicially, and onegainfaying,whatthe otherdtfended. And croft notori- . ous is that which diuers Chronologers teftifie ofPopcoV*- n%m* fhenthetixt, bow hee decreed in a Counciil , thattheywh© s'nonimdtnb, were ordained BifTiops by Pope Formofw 9 hispredeceflbur, ital.lik.6. Were not ordained lawfully, becaule the man was wickcd,by Luitprandver* whom they were ordained; ex iherforehedid vnordain them, Pe*EuroP*f>e?* and rcordaine them againe : thus Stephe* iudicially croffed conil'flai'e?/ Formfas, and hee againe was crofifed and condemned by amQ%9%* Pope lohn the nimh,euen for this fa6t,and his new ordainings matched with new baptizings. 69. Laftly, theycontfantly maintaine , that the Pope is 44«Con:radw not Amichrifl; and yet they affirme that hee is the Vicar of Cbrift heereon earth: aflat contradiction :for the word An- tichriftfignifiethnetonelyan enemie vntoChrift , but alfo one that takcth.vpon him the office and authority of Chriftr V4 the 2$6 k^A Retracfwe from Motive. VIII the proportion 4 P1/, affording naturally, and properly, both fionifkations,as appearethinthefe twowordes iHimyMott an oppotite,and A*8vWJof, a Proconfull : in the firft whereof itfignifieth5oppohtion5and the fecond fubftitution. Now then, ifche Pope bee Chrifts Vicar generall on earth, then he is in the lad fenfc Antichrtit: and beeing fo in the laft fenfe, it is tnoft hkely that hee is alfo the fame in the firft: becaufe the Antichiift fpoken ofin the Scripture, isdefcribed to be fuch a one as is not an open and outward, but a coueit and difgui- fed encmiCjhauing two homes l.ke the Lambe, that is, coun- Apoc.i5,& 17. terfeting the humility and meeknefTe ofChrift,and making a glorious profeffion of religion , withafhew of counterfeit hohneffe, when notwithstanding heefpeaketh lyes in hypo- crifiesand vttereth wordes like the dragon,and is the greareil enemy to Chrifllefus and hisGofpel that euer was: foihat in that hce is Chri 8s Vicar,hee is Antichrift,by their owne con- feffion,in that fenf<\arid being fo, is probably Antichrift alfo in the other: becaufe the true Antichrift muft bee both the one and the ether. And fo for the conclufion of this point,wee haue not onely the myrtery of iniquity, that is, Antichriftia- nifme in the manifold contradictions and oppositions there- of,but cuen AntichriH himfelfe lurking in hrs den,profefling himfelfe and his followers to bee the onely true Church of God, and pretending himfelfe to be the Prwce oftbecottenant, as Saint Itromz (pe^keth, that is afmuch as to fay,the Vicar of Chrift: and without doubr,as the hveet harmonic in Chiifli- an Religion,and euery pm thereof with it Ielfeais a pregnant argument of the infallible truth thereof: fo the miferableop- pohtion and contrariety in the Religion of the Church of Rome^nd that moil of the doctrines therein contained,either with thcmfelucs,orwithother,3sIh?ue in part here fiheued, If auing a fuller demonllr if ion thereof to fome other thai dial more deeply fearch into them, doc euidemly cuincc,tbat it is the Religion of Antichrift; and therefore not onely to be fuf- pccled , but cuen to bee abhorred of all them that loue the truth,or that defire the ialuacion of their foulcs* The M o t i v e. I A . tve Romtjb Religion. 197 The IX. Motive, That Religion , whofe doBrinesare in muny points Apparently op. po/iteto thewjrdofG&d, and the doUrme of the Gsjpfll can- no* bee the trtieth : but [uch u the Religion of 'the Church of I YN the Chipfer going before, I haue flmvcd how the i Rorafh Religion is contrary co it felfc, trntis,fa!{hood to^Khoodrnowtith^my caskeisto dcmonitrate, how it crbffeth the word of God, that isjfa'fhoodto truthjwhich be- ingproued,! hope.no man which is not drunkc with the poi- fooous cuppeof the whopre of Babylons fornication , will deubt of the vanity and falfhood thereof. Now my purpofc is nor to enter into the lifts of difputation, and confute their opinions by ftrength of argument,(that combate hath becne valiantly performed by many of our Champions :)onely my intent is, firft ro (hew how their doctrines c6tradii}* deedistobc w^rfliippcd, and inuocated with that kindeof adorat doe they not equall them to Chrift ? when Tenttf. Rom. tney p]acc tncjr nopC apcj confidence in Saints and reliquesy Tenedfa'nom ^oc t^ey noCcqua^tbem to God ? when they pray, that bjr trucks. he merit of a golden y flitter yor woodden crojfe, they may he freed Mreutar.RomJn from finite committed , docth y rot equall it wubourSaui- lymnMbeat. cur that dyed on the crofTe ? when thty defire at the Saints virim. Apfi pand$ grace and glory,doe they not equall them to the God tffi^defanft* °f grace, and glory? whcntheytall fhc bleilcd Virgine the ltd. lift £o}n Qyeeneoi Heauen , an'd giue vino hrr one halfc of Gods cxpf.can.mifi kingdorne;euen the halfc of mercy , doe they not equall her to M o t i ve. V I X. the Bomijb Religion. 299 1 - to her maker? Laflly,when they offer facrifice to ieliques and Mi^it7,myltm Im3ges,asnamcly,burne frankineenfe,fetvptapers,orYerthe derit. /ermmL calucs of their lippes,doe they not equall them to God? for all in celebr. mij]\ thefedaeties are proper and peculiar parts of Gods feruicc; and therefore in attributing them to creatures, they giue vn- tothem plainely that feruicc and woifhip, which bclongech to God alone. 6. TheGofpellteacheth, thatremiflionof finnes, ande- 2. uerlaftinglife, is beftowedvponrs freely , not for any works Efey*3.?. or merits fake of our ownc, but for Iefus (Thrifts fakc,the on- *' [<*- lm 7* ly begotten Sonne of God, who was crucified for our finnes, XaV *'a' and rofe againe for our unification ; But the Romanifts Rkm.'col.'i.n. teach, that wee arc iuftified and faued, not by Chrifis merits Biel.$.d. 19. oi>eIy, but in part for Chrifts fake, and in part forourowne w.i.cond.i. contrition, obedience, and good works. ™- ^Jm^u 7» 'BeHarmme anfwereth, that their doctrine is falfety b^^Iaw!" charged, to fay that finaers arc iuflified, partly for their owne j>on'tt ly.yc'i^ works fake, and partly by Chrift : for (faith hee) by adiftin- 6lion there bee three kinde of works ; one,of thofe that are performed by the flrength of nature onely, without faith and the grace ot God : another, of fuch as proceede from faith and grace, but not from a man fully iuftified : and therefore are called works of Preparation ; as Prayer, A!mes,Faftmg, Sorrow for finnc,and fuch like : and the third, of fuch which are done by a man iuflified , and proceede from the Spirit of God dwelling in his heart, and (Leading abroad charity in the f3m?. Now concerning the firrt.hee acknowledged that we arc not iuftified by them , by the example of Abraham, Rem. 4. and therefore that they raoft impudently belye their doctrine, that faften this opinion vpon them. As touching the fccond,he faith,that thefe works P; eparatiue are not me- ritorious of reconciliation and iuftificarion by c^ndignity andiuliice: yet in as much as they proceede from faith and grace, th?y merite after a fore; that is, obtaineremiffionof finnes. The third fort of works hee boldly and confidently affirmeth, to merite not remiflion of finnes, becaufe chat was ob.ayncd before: but eucrlatfing glory and happinff-, and that truely and properly, 8, This 300 k^A Ktira.cn ue , rom Motive IX. Anfwerc, 8. This Bellaiminian dirinctk nmaybediftingu Hied by two cflentiall qualities: firft,Poi!y; fecondiy, Falsehood, Folly: foritnaaketh nrthirg to the raking away of the Ar.ti- thefis before mcnticticd : tor when as he conieifcth, that thefecond kindeoi works dee me*riteremim*cn ( f finnes af- ter a fort, and the third eternal life abfolutely, what doth he but acknowledge that which wee charge them witballj and Vv'hichhimielferciceleda h'nle before as a (launder ? namely, that wee are iuftifiedand r.utd partly by our owne merits, and partiy by the merits of Chrift : for the Gofpell faith, Wc arcfauedby Chrifts merits alcne: and fie faith, We arefaued by our owne merits alto. And thus the folly and yani-y of his diftinclion euidently sppearetb. p. The fa'fehood /hewcth it felfe in two things: fiifrjn tnatheeaffirmcth, that they doe not teach, that woiks done before grace doe merite any thing at Gods hand : for though €*ac\k Trident. jt bc a Canon of the Council! of Trent, charged with an A- Sejf, t, can, 1 . jjathema, If Any man Jbouldfay} that a man may bee iuftifed by his owneworkj wrought by the power of nature , without the di- uine helpe by Chrtft hfm ; and Bellarmine fecm< th to afrumc as much in this place. Yet Andradtm^zi famous Interpre- ter of that forenamed Councill, one of the moft learned men of his age, and that knew well the mynVricsof that Councill, doth tell vs, that by dim'nchtlpe the Councill vn- derftood not the grace of regcncratiou,and fpeciall workcof Gods fanttifying Spirit, but hercicoll motions, ftirred r p in the vnregenerate andvnbeicercs : and that by this fpeciall helpc they might doe works void of all fault, and meritori- Bell.de injlif. ous of faluation. And BeSarmine confefleth in other places, lib.+.cap.io, that they arc good, fuogenere: tha: is, morally : and SMme* Sdmer. tn. 5. ron rhe lefuite , that they difpofe and prepare a man for iufli- O^lTrid fication : and the fame Councill cf Trent in the feucmh Ca- $efl'.6.can'7, non following, doth curfe them ihat /hall fay they arc finnes, or that they deferue the hat red of God. Now if thefekinde of works be good in their kinde, and preparatiucs to iurt:fi- cation, and not finnes, nor deferuingthe hatred of God, buc iuch as whereby the Heathen were fauedjthen it is a probable ialfe Motive. IX. thcRormJh Reltgion. 301 falfehood in B eiLtrm weaken he faith by their doclrine, that thefe works doc not iutlific,nor hclpe any thing to the iufii- ficationofa /inner* 10. Secondly, it is faifealfo which he affirmcth, concer- ning the fecoad kinde of woiks : to wic, of preparatioo,that though they proceede from fakh and grace, y?t they doe not iuftifte : for BeUarmine in another place doth nor ftick to nelLdc Iutlif. fay, ttattnis faith iuft fieth by way ofmerice, and deferueth ti.i.cap.^ forgiuenes of finncs after a certaine manner : and here in this ^w.^.I7. place , thatthefc works proceeding ^rom fiith,doc mcrite af- ter their manner, andobtainetemifllon of finnes3 which if it be true , then it muft needes befalle which he fayd before, That they make not our works to concurrc with the merits ofChrift, for thcremiflionof (innes, which is the point of oppofition : and that which alfo he affirmeth here,That thefe woi ks doe not iuftifie, feeing remiflion of iinnes is o{ the vc« riecflenceof iuftificntion : for none banc their finncs forgt- uen,bu: trey are iufiificd; and none are iuftificd , but they haue their iinnes forgiuen : they concurre in one, if they bee not one and the fame : And therefore if thef? works merite remiflion of finnes, they muft reeds alfo merite iuftification. And thus BelLr/nines diilinclion doth no waies free their do- ctrine from oppcluion to thedoclrine of the Gofpcll. li. The Gofpcl! teacheth, that hee which repenreth and J- hesreth the prorrifc, ot'^ht to beleeuc it, and bee pcrfwaded, Mirk- *• *U that not only other mens fins,butcuen his owne are pardoned yP^ '*'**" for Chrifts fake, and that he doth pleafeGod, andisacccp- Hcb.'Jaio :a ted of God, and in this faith ought to come vnto God by Mac.?. 2.' prayer. But the Church of Rome teachcrh, t!i3tamanmuit Mac?«*i. alwaies doubt of the rcmiffion of his fipr, and neucr be affu- Jj*« l6- S3- redthercof; whxhdcubting (as Chytr&tu truclyfpeakcthj Kom.a.is. is plainely repugnant to the nature of faith, and a tmcre hca- clytrM^umM thenifh doctrine. RtMtLup.9* 12. Belltrmine anfwercthherenotby a diftin<£tion, but by a nfgation,denying flatly that the Scripture t*. acheth any iucii dTcliine, that a man rrny be affuredof thcremiffion of his fianes, and his reconciliation with God ; and this hec fee* rncth 302 k^4 Rttr&ciiue from Motive. I X« r niethtoprooueby two arguments; one^becaufcic is contra- ry to other plaine and manifeft places of Scripture : another, bccaufeall Gods promifesalmefthaue a condition annexed vnto them, which no man can iuftly know whether hec hath fulfilled cr no. Anfwere. 1 3 • ^ ls g°°d f°r BeUarmine here to vfe a plaine negation : for their doctrine is (& manifeft, that it will admit no diftin- CincU. Trident, £tion: theCouncill of 7>*»/hath put that out of all que- Sej/.e.CMp^. ftionanddiftin&ion. For it teacheth in expreflc words, that no man ought to perfwade andajfure htm f elf e of the remifsionof hisfinnesi and of his iuflifieation ; no though he he truly iuftified, «nd hkfmnes he truely and re ally pardoned* This de &rine is fo euidcet , that BeUarmine could neither diftinguiflb, as his cu- flomeis, nor yet deny it; and therefore hee freely confefkth it : and yet Gropper condemned it as an impious do&rine : cltbarln. affert. aH^ Cathartnus^t theCouncill of Trent, defended the con- &ApQhg. trarv,that the childe of God,by the certainty of faith, know- Vomin. Soto. cth himfelfcto be in the ftate of grace. And fodid alfo Domi- Apol.c*f*i* niHs a Sotoi and diuers others oftheirowReftampe But there is great caufc why the Church of Rome fhould maintaine , . this doctrine of doubting very peremptorily : for as Chemni* t*rsi.p*i.iZz< tiHS we^ °kferueth, all the Market of Romiftifuperftitious wares is built vpon ibis foundation : for wlicn as the confei- cnce,beir.g taught to doubt of faluation,doth fecke for fome true and found conVort, and not finding the fame in faith, through the me tits of Chrift/hen it flyeth t© it owne works, and heapeth vp together a bundle of fup^rftitious obferuati- ons , by which it hopeth to obtaincfauour at Gods hands: hence arife voluntary vowes , Pilgrimage*, Inuocationi of Saints,works of Supererogation priu^cMaiTes,fa)e of Par- dons, and a number fuch like trafh : and v\hen as yet they could not finde any found comfort in any eftbrfe,at l?ftwa» Purgatory found out, and redemption of the foulcs of the dead out of that place of torment, by the furThgcs and pray- ers of the liuing. NowtheRom^mfts, fearing left theft pro- fitable and gainefull wares, whereby an infinite tribute is brought into their coffers, fhould be bereft them , hauc bar- red Motive. IX. the Romiflj Religion. 30? red out of their Church this doctrine of certainty of falua- tion by faith, of which if mens confeiences bee once periwa- ded, t'icy will ncuer repofe any more confidence in thofc fu- perliuious trumperies. 14. But we, with Luther, may boldly fay, that fo odious Luther in Gen, and impious is this doctrine, that if there were no other er- c*rMi» ror in the Romaae Church but this, we had iuft caufe of repa- ration from them : and with Chjtraus, that it is repugnant to the nature of faith, and a mcereheathcnifluiodtrine. Forie doth not onely nourifh wens infirmities, w ho are too much prone to doubting, but euen encourage them thereunto, and teach that we ougnt to doubt. But that we may come to the point, is not this indecde thedoclrineof theGofpell, that wee fliould not doubt of our faluation? why then doth our Sauiour command all to repent5andbel?euethcGofpell ? By MaM.'x?.' which he plainely teacheth, where true repentance goeth be- fore, there beleefe in theGofpell, that is, 2iTuranceof for- giuenefle of finnes by the bloud of Cbrift, doth follow : and thac wee ought cuery one to be thus allured, feeing this is a precept Euangelicail, which doth not onely giuecharge of doing the thing commanded , as the Law doth; bunlfoin- fpireth grace and power to effect it : as Saint Auguftine well juft Jespiritu informeth vs, when be faith, The Law was giueny that grace &Jitcr, might bee [ought ; and grace WASgiucn, that the Law mn rht bee fulfilled. Why doeth Saint PW fay, thac theSpiritof God R0m,8.ij, witneffeth vnto our fpiritsthat wee arc thefonnes of God? Neither is this witneffe of the Spirit a doubtfull andvneer- taine certificate : for Saint Pant, in the w ords going before, calleth it, the Spirit of adoption, w hereby we cry, Ahbay Fa~ ther, and not tne fpirit of bondage, tj fearc any more. When therefore God doth (head abroad his Spirit into our hearts, crying, and making ?s?t© cry, Abbay father, in faithful], not formall prayer , that is a certainc teftimony to our fpirits, that we are the fonnes of God. For as Saint le- Hlerem. inGJ. r$me well noteth, Wee nener durfi ca!l(jody our Father , ^?%4* butvpon confeienct of the Spirit dwelling m vs. Neither doe weeuervpon this ground call God, our Father f but with- all 304 K^dKetYdciiue from M or 1 vi. IX all we are, or ought to be perfwaded that we are his children. 1 $♦ Againe, why doth hce fay in another place , that all they which belecuc the Gofpell , arefealedwith the holy Spi- Ephcf. i« 1 J. ritofpromife ? Are Gods children iealcd t and can they not fee nor know the S^ a'e ? Is not this one vfe of a fealc, to con- firme a ceueflant , alluring thecertaimy of the performance thereof to him to whom it is made? Yea, doth not Saint Iohu Ioh. 4. 13 . hy 5 Hertbj we kyew that we dwell m him, and he in vs ; heaufe he bath given vs of his Spirit t And againe,doth not the holy Ghoft fo afcribe this knowledge of iuihfication and faluati- on to a mans fe!fc,that he denycth it to ail others?T* himthat Rcutlvjt. 17. cuereommeth, 1 will give a white ft one 9 and in the fttne a new name written > which no man know eth fanehethatreceiuethit. What is this white ftone,but the abfolution and rcmiflfion of afinner? what is the new name written in it, butthcchildc ©f God ? This no man knoweth,but he that hatb it ; therefore he that hath ir, knowethit. What can be more piainc? And yet this is the exposition almoft of all Diuines vpon that place. To omit all other teftimoniei, doth notthcScriptura now teach this do6Uine,touching the certainty of faluation .? 16. I but,faith BeUarmine^W Gods promife$,for the moft part, are conditional], and no man can certainely know whe- ther he hath performed the condition; and therefore cannot aflbre himfelfe ofihepromife. To which I anfwerc, that al- beit, in regard of our infirmitie, we are not able to fulfill the conditions required in Godspromifes : yet wee are allured that we fliali fulfil) them, through 'him that fuengthneth vs : and fo, as the Apoltlc P^a/faidin one place, Wee can doe no~ iXcr.jt j. things no t not fo much as thinke a good thought. Yet in ano- ther place he faith, / can doe all things through Chrift that Phil. 4, 13. ftrengthnethme. So may we fay of our felues, VVc cannot do anyibn^ of our felucs: yet in Chtift Icfus wee can doe all things : By his might wee can kcepchis Commandcounts; though not perfectly , yctfo, as our defects are made vp by hispeife&ion, and our endcuours accepted in his mediati- on : for his fake it is giucn vnto vs , not encly to belecue in Pbil.i.i?. hiOT | J^ut aif0 t0 fuffer for him : and by his neuer-fayling grace, Motive. IX. the Romifb Religion. 305 , - * ■ ■ ~ - * ■■»■■■.. .1 1 ■»■»■■ 1 grace, and euerlaftinglouc, wc are affurcd that we (hail per- feuere vnto the end. And therefore Origen faith , that it is PtiLx.l. impofsible that that which God hath onte quickyedjhsuld either 0ril> ™ *#<»* by htm felfe or any ether be killed. Thus there is no condition m*u required of the children of God ; but they are affurcd that they can pcrforme it,though not in fullmeafurc,and by their ©wne ftrength, yet in that meafure which God will accept, and by the flrcngth of his Spirit which dwelleth in them, and fanclifieth them to doc his will. And thus this third Antithe- sis is nothing empeached by B elUrmines cauill. 1 7, The Gofpcll tcllcth vs, that there is but one oncly pro- 4 pitiatory Sacrifice in the world, which is Chrift Iefus the Sa. Heb.9.2 $.i$. uiour of the world, who offered vp himfelfc once, and no H€b»IO«i**i4* more , for to take away the finncs of his people. But the Church of Rome teacheth, that euery Maffc is a propitiatory £!?£ ^ ^ Sacrifice for the quicke and the dead: and that eucry Prieft, €*»!il%!**Z as often as he faith Maffc, doth offer vp Chrift vnto God the Father, as a Sacrifice for finne. 1 S. BeUarmine here diflingutflieth again c, and faith, thac tell de Km. indecde there is but one onely propitiatory Sacrifice in the fentif. l.$%(.i$. world, to wit,that which was once offered vpon the Croffe; but yet that one Sacrifice may be reiterated in myfterie by the fame high Prieft Chrift Iefus,by the hands of a carnall Prieft. Andagaine, he in another place diftiiiguiflieth this Sacrifice ^. , ... . into bloudy & vnbUudyfc fai:b,that there was but oneblou- j#. I#f^t ^[ die Sacrifice of Chrift, and that on the Alt^r of the Croffe : but there are many vnbloudy faenfices of the fame Chrift in their dayly Mafles. And laflly, that the facrificc of the Maffc is but an application of the Sacrifice of the Croffe vnto mens foules, for the a&uall remtffion of finnes purchafed by Chrift Tpon the Croffe. 1 9. Here is much adoc to little purpofe,thrce diftin£ttons, Anfwerc. and all not worth a rufti; for all of them are mutually contra- ry to each others,and vainc, and friuolous in themfelues: firfl, ifihe facrificc of the Maffe bee a repetition of the facrifice of the croffc,thcn it is not an application of it: for it is one thing %o reiterate, and another to apply : aad therefore if the Prieft X doth 3o<5 k^A Rctracfme from Motive. IX. Kcb.iOi doth rt iterate it , then hee doth not apply ir : and if hte doth apply it, then hce doth not reiterate: for to reiterate,!* to doe againe that which was done before3and to apply, is to make vie ofthat which was done, but not to doc it againe. Be fide, if the made bee a repetition , and applicstir n ofrhcfacr.i. doth a!moft,if not fully fpeake afmuch, when it fayth>tbatlc- fus Chrift left to his Church a facrifice } by which ths.t bloudy facrifice which jtemade vpox the crojfe , might beerefrefentedy andthe memory thereof continued: which if if be true, then be* ing conui&ed by their owne confeiences, and confeffions, it rcmaines,i? at that doctrine which holdeth chat the mafle is a true, reallpropiciatrry facrfice,is oppofite to the doctrine of the Gofpcll, which teacheih the contrary .* and fo ; his fourth Antithesis isfafeandfound/orall that Te/larmineczvihya- gainft it> ahuTbc Motive, IX. the Romtfh Religion. 3,07 21. TheGofpellteacbeth,that both parts of the Sacra- ment are to bee miniftred teal! ChriMians ; and of the cup ic fayth exprcfly , Drinke ye allof this : but the Church diRome hath decrced,that none {hould drinkc of the cup, but the conciU Trident* Clergie, dad that the people fliould content themfelucg with Sc/M- caF-1 • the other part of the Sacrament. &i* 22. Beliarwine 6ift\r,gui(he& of the word ('All) and fri h, EellJeRom. By it i$ not to be Yndcrftoodalltf.efaithfuii,butthe Apoftlcs ***tifJ.3AJ*h onelyjwbkh hee procueth by Saint tJMarke^ who fay th, that they dranke all of it, that is, all the Apotflrs which late at 1a- ble withoorSa-uiourChrifl , and not ail the Chriftians that bclecued in him. 23. ButtehisdiftinctioD, (n©talIChriftians,bucall Apo- Anfwere. ftles) I anfwere, that this is BelUrminesc^ctit^ot rather dc- cyprun.de cm& ceit; and hee borrowed it of Andradiw rh? famous expo/itcr £**«*• of the Councill of Trent: but it is a referable gloflc (woe bee \*$?j£S' to it) that f* foully corrupts the text; firft, the fathers rndcr- Z0'/* W flood by the vniuerfall All, all the faithtull; andthac theA- Tkeodor. i,c&r. poftles hcere in this great a<5tion,were not Paftors,but flieep, n.e> 12. Chriflhimfelfcthe great fiiepheard, beeingthe distributer Tb*ybtl.i,Cor. and diuider of this Sacrament. I flhalhno: need to repeat their *'• . -, words, they are fo euidenc and ordinary. Lee the margent di- t^%[6 recH the Reader to them , if they defire fatisfa&ion in this Ambrofiucw. point. 11- 24. Secondly, many of their owne Dolors fo interprets ckrjfoftjjm.iz* it,as Thomas Aquinas, Dtirand.Bie^Alphtnfns de Caftro, Lo- %**\ C(n' richifistt\\c author cf the glo(Te,and diuers others. Cafanders Aqum.i1C0r.1i teftimony fhall ftand in (lead of all the reft: he fay th plainly, Durand.Raikn. that the fVefterne Church beleettedfor a tkoufand jeeres , that '• 4-cap.$ % . cur Saweur Chnfi gave this Sacrament to his di/ap/es, reprefen - ml»m Can' le^* ting theperfons §f all the fatthfulh and he addeth reafons, w hy ^J'^. rcontYA the wine as well as the bread was to bee receded; both fora ktu/.i e. more full reprefentation of the paffion ofChrift, and fignifi- Lwmhtm ds cauon of our fullfp rituall nourifliment in Chrirfynd olio the P*b m$A- full and perfect redemption of our bodies aftdfoulei , hy the ft0^Tf rMt&rt bodyand fouleof our Sau'our. Thi? Cajfander repeats to ^.^ ' hauc bctne the opinion of the Latinc & Greeke Ct.urch/or X2 the 308 ^A Retr&ci'tue from Motive. IX. thefpaccefathoufandyeeres. What an vpftartdiftindtion then is this of BelUrmine , who notwithftanding ceafeth not to braggc that they hauc all antiquity on their fide? 25. Thirdly, wee haue Saint 'PaxI thus interpreting the wordsof his Lord and Matter, who fpake nothing but by the direction of the Spirit: for whereas our Sauiour fayth, Drinke x.Cxo. 11. yeeallofit, Saint PWfayth , Let a man examine himfelfe, and fo let him eat of this bread,and drinke of this cup. But all mul! examine thcmfelucs before they come to the facrament: therefore, all are enioyned to drinke ofthe Sacramental cup: let vs chufe then whom wee will belceuc,whether Saint Paul or BelUrmine: for Saint PW interprets this AH one way, and BelUrmine cleane contrary, 26. Laftly, reafonitfclfcdifapprooueth this expofit ion t for firftl would aske him, whether that which cur Sauiouc commanded to bee done at his lad Supper, were to bee done ©neeandnomore^roftenjeuento the end of the world ? If hee fay once, and no more, the words will confute him which fay, Doc this in remembrance of me : if often , then by Ailjne meant not the Apoftles onely* for the Apoftles lined not till the end of the world. Agaiue , ifbyy#/was intended the Priefts ©ne!y,then not onely the people fliould bee excluded from the cup,but from the bread alfo: for if in thefe words, Drinke ye all of it,hec (peakcth to Priefts onely.then in thefc words, Eat ye all ofit,hccfpcakcth to none but Priefts: for they are both fpoken to one and the fame perfbns. And thu* the people (hould haue no part of the Sacrament at all: for the fame All that is in one,is in the other* And to conclude, if the Apoftlesftoodheere in ftead of Palters or Priefts , why did they not miniftcr the Sacrament? It is the part of a Prieft , at hce is a Prieft, to miniftcr the Sacrament to others, and when hee receiucth it himfclfe , then hee ftandeth for a common Chriftian, and not for a Prieft, for a ftiecpe, not for a fhep- heard. But they did not miiiifter, but receiue; therefore they flood not here for Priefts, but for the whole body of the faithfuJl. And thus this diftinclion being battered by the te« ftimony M o t i v e. I X. the Remifb Religion. 2 cp ■ * * ■ ' ■ — ' ■ ■ ' in i i ■ i m ... » .. ftimony of fathers, confeflion of their owne Dolors, autho- rity of Saint Paul , and (trcngthofrcafon , doth fall to the ground like Babel : and this fift Antithefis is nothing weake- ned by BelUrmmes Sophiftnc. 17. ThcGcfpcil teacheth,that true repentance,orconuer- • fiontoGodjisanearncft forrow of heart for finnes commit- Luk.14.4y. ted , and faith pcrfwading that they arcccrtaincly remitted Aa.i6.i8." ferChrifts fake. But the Church of fow* teacheth, that con- Maik.i.x;. tricion indeed is one of the parts of repentance: but they faine that it mcriteth a remiflion of finnes , and to it they adde au- ricular confetfion not coramaunded by God, & fatisfac^tion, or voluntary woi kesby which they fay,that the punifhments offiiincarefatisficd, & that thefealfo may be redeemed by money and purfe-penancc* All which whole doctrine is rery blafphemous againfl the merit of the Son of God, who ouely made fatisfa&ion for our finnes. 28. Bellarmine heerc from diftinguifhing, falleth to ray- ling,andaccufcthvs ofmanifeft lying and fal(hood,in laying that to our charge which wee are not guilty of; but whe- ther is the Iyarhce,or wee, let the Reader iudge. Firft there- fore, that true repentance is not a bare forrow of heart for fin, but fuch a forrow, as is ioyned with , and arifeth from faith, appcarcth by this, becaufe contrition without faith, leads to defperarion,andnottofaluation , as the wofull examples of Cain tEfau3zr\d Judas declare : and therefore the Romanics themfeiues doe not exclude all manner of faith from repen- tance,but onely that faith which apprehendeth remiflion of finnes by Chrift, which fpcciall faith, whereby remiflion of finnes is beleeued and obtained, is ioyned with repentance, Luke 14.47* tAtt.z 6.1 8. This is our doctrine, and it is war- ranted by the holy Scripture ; though it pleafeth BclUrmmt to fay, that it is a bare afTcrtion,wjthout Scripture* 29. As touching their eroding ofit, wee need fetch no o- therproofe, then from the Councill of Trent , which in ex- conclU Trident prefle words denounceth Anathem* to thofe that make this Ssff+cg**% faith,whcrcbywee belceue the remiflion of our finnes, anc- €0*4. ceffary ingredient into true repentance : and yet it propoun- ded reconciliation and remiflion of finnes to fuch as doe re- Xj pent; JIO i^A Retract me from Motive. I X. pent: let al! the worli therefore know, to the ctcrnallfriamc ofthc Romifh Religiot^thu tem-iflion of finncs, and reconci- liation, by the*r doctrine, may bee obtained by repentance^ without faith, then which, what can bee more oppolite to the Gofpeil oflefus Chria? 50. If they reply that they make faith the foundation of repentance, lanfwere, why doe they then exclude it out of repentance ? is the foundation no part of .he houfe ?• yes, it is the cbiefelt part : either therefore it is not the foundation of repentance,or els it is neceflVi !y rrquired to the cflfence of it ; one or the other muft needs bee falfej but htereis them) fie- ry of this iniquity sby faith they meane nor £ behefc ofthc re- miflionofourfinnes by the bloud ofChrift , which is the jrue Euangelicallfbhh, but a gencrall peifwafion of the truth of their Religion3and a particular conceit, that he which per- formed the worke of penance , in the three pa*rts thereof, fliall thereby cbtainepardon of his finncs, and reconciliation with G©d, 31. Secondly, whereas hee fay th, that wee doe notfatif- fiefor theetemalJ,but for the temporal! punishments of our finnes,eithcr heere in this life, or in Purgatory : hec fpeaketh nothing for the clearing oftheir doctrine from opposition to theGofpell: for the Gofpeil teacheth, that Chi ill cur Redee- mer hath made a full and perfect far b; fact ion fcr the fiones of all the world , yceldinga fufficient and worthy recompence and contentment to God forthemrand therefore,thiy which fay that wee muftgiuc any manner of latisfiction curfelues, whether for the temporal! or eternall punifhment due vnto them^oeeuidentlyaofle the doctrine ofthc Gofpeil. And ■ th»is Aquinas one oftheir ownc illumined Doctors , doth in effect confeflc,when heefayrh, ihstthepsJfionofChrift rvasa. fufficient /rndfupsrabundantfatisfaBton for thefnne and guilt tfpumfoment of mankind, his pajfion was as it were a price or pai- ment,by which we arefreedfrom both thefe obligations : to bring, m then the foggy mift of humane fatisfa cVaOHi , is *o eclipfe and darken the glory of Chriftsall-fofticient redemption. *2, Thirdly,whercas hee findeth fault with Chytraaf, for faying, Motive, IX, the Romtfh Religion. 311 faying without proofe,that auricular confiflion isr.otcom- manded ofGod,and yet hec himfelfe doth notprotte it is ; we might driue out one naile with another , and rciurne vpon himhisowne anfwere: but I reply further, that diucrs of h;s owne fellow Doctors haue auouched afrmich: $oxM*ttonate7 Maldon.Sum. ErafmHjjXhc glofle \nGratiant*i\dGr4ttan himfelfe^nd^r- 3.18.^.4. rattM, with diuers ethers,arc of the fameminde , as may ap- Eraf.epiftoL.fo rcarcin the texts quoted in the margent,whofe wordes I for- gmabll*^lef, bearetofetdownc, becaufc I (hall haue occafion to handle CQyv% 'apu^ the fame in a more proper place; one thing I cannot omit, Grai.Decrtt.di thattheteflimonyefft^;*w/*.risfoplaine, that our aduerfa- penitent, di- ries , notable to giuc anfwere fufficient vnto it , haue by P'in&* their peremptory authority faid,^^*f#r, let it bee blotted ^MW^* out: astheydeale z\{oWn\\PoltdoreVirgill in the like point, 'p^t *m* and with all other thatfland in their way. 3 3 . Laiily,the redeeming of penance by the purfe, though Bc&armiHe fhuffle it ouer ncuer fo cunningly , yet is fo palpa- ble an abufe.andfo contrary to the doftrine of the Gofpell, that the very naming of it 3 is a fufficient declaration of the foulnclTeofthatRehgion, whichmakethamartoffinne, and fetteth repentance,which is the gift of God, to fale, for a little earthly droflc, andexchangethpuniftiment due to the body and foulc,for a little pinching of the purfe, 34. The Gofpellteachcth, that marriage is permitted and 7 fet free for all men,both Pricfts and people $ and that the pro- Heb.x 3,4. hibition of marriage and meats is a doclrine of Deuils. But i-Tim.^. the Romifh Religion forbids marriage to a great part of men, to wit, Pricfts and Monkes, and commands to abftainc from certaine meates, vpon ccrtaine dayes. 3 5* Beltarmivecxa pteth, and faith by a diftin$ion , that Be^' de R«*r»- when the Apuftle fayth, Marriage is honourable amongft all Vwtif.J.$.c.*$ men, hec mr-ncth not all in general! , for then ic fhould bee honorable betwixt re father and the daughter, the brother and the filter ; but onelyrhofethar are lawfully ioyned to- gether , which they that are bound with a vow , cannot bee. 36. It is a flrange fore-head, ( but no maruaile , feeing it X4 is ^I2 ^A Rctrtttiuc from Motive. IX. is the forc-hcad of the whore of Babylon) when the Scripture fay th,Marriagc is honorable amongfl al mm,to exempt their Votaries from this honour , as if they were not in the number of men,but bcafts: and as the afl'ertion is (trange in impuden- cy,fothcreafon is more (hinge in folly ; for though the fa- ther may not marry the daughter , nor the brother the fiftcr, without inccft ; yet the father may marry , and the daughter may marry, and the brother, andthefmeralfo, fo that they take thofc that are not prohibited sby the Law of God, and nature. Now let him (hew that Gods Law forbiddeth Vota- ries to marry,and then hce fayth fomething to the purpofe : but by his ownc confcfTion,together with many of his pew- fellowesyche prohibition of marriage is no diuine, but hu- &fiand.co*(itU. mane ordinance and inftitution: yea, the Councill of Trent it 'r«Zj' • fclfccalleth it but an EcclefiafticallLawjand therefore not a IIicmS! Law ofGod,but a decree of the Church. Jq»in.i*. though it feemeth a little to Trufo'can.\i> fauourthem at the fi: ft view : yet in another place he clec- uier$mMoce- *eth himfelfe frcm that fufpit ion: for he faith plainely, that *M*fj!.$$*c.z4 Marriageisfo honourable and precious, thatamanwi'b it may afcend into the facrcd Chaire ofa Bifhop. Whathath BelUrmine got now by Chryfoftorne j teftnnony ? Surely this: If all that Chryfofiome faith, bee found doclrine, then it is an error in the Church of Rome,toinhibitc all that are confecra. ted by holy 0:derstfrom the vfe of the marriage bed : For by IJuRMaos.* ChryfbftcmerB\(hops may marry. Saint Augnflmts- tc&imo- nies , aUedgcd by him in the one and twentieth Chapter, are little to the purpofe : for in the firft he faith plainely, that the Church of God doth not forbid mairiagq butonely prefcrrc virginr Motivb. IX. the Komtjb Religien. 313 virginitic before it, as a greater good : and in the fecond hee approouethonelyabftincncefrom mcates, and that from all in general!; and that to this end, for the caftigation and mor- tification of the body : and not eyther for mcritc fake, or that it is a thing vnlawfull, or that wee may glut our felines with fome kindc, and may not fo much as touch others, vpen painc of herefie, which is the doctrine of the Church of Rome. This is all thst S. Anguftmes words in. port; which, as they doe not dehuer them from oppofition to the Gofpell, fo they manifeftly imply thefe two conclufions : firft, that the Synagogue of Rome is not the Church of God, for it forbid- deth marriage to Priefls, not as a lcfT.r good, but as a thing (imply euill. And fecondly, that they maintainein this their Church that doclrine.which of S. T*»I is called. The dodtrincot'Diucls: for they forbid both Meates and Marri- age at fome times, and to fome perfons , as things finfull and vnlawfull. And whcicasthcFathers,almoftin generality, Cyprian Jib. 1 , that it is better for fuch as haue vowed continency,to marry, cap.u. then to ra!l into the fire of luit; they conclude filthily,te their TntH^ &■ & eternal! difgrace, It is better for a Prieft to play the whore- JJ^fff* h • rrjongcr,and keepc a Concubinc,then after bis vow of conti- cl'^'j ™ ~ " uency to be coupled in wedlocke. 3P. But Btftxrmtne couereth her nakedneffe (whereof he tell, quo fopra* is,asitfeemeth, fomewhatafliamcd) with a figgeleafe of a diftm&ion: for he faith, that fornication is not fimpJy bet- ter then marriage , but in refpedt that a man hath before encrcdintoa vow, in which regard to marry after the vow, is a greater finne then to commit fornication ; and this hee croucth by an example from a married woman, whofehu£ band is eyther continual y abfent or ficke, fo that hee cannot pcrrormc the marriage debt vnto her. It is not fayd vnto her, It is better to many then to burne ; but fhee ought to keepe her faith t > her husband, and by fafting and prayer keepe vn- der and tame the concuplfcence cf her nature : and therefore, faith hee, that precept crpermiflion, Lit htm nttrry, is not fpoken to all,6ut only to fuch as are free, and not if they be bound and haue giuen their faith veto God. 39. To o j^ K_yi RetrAffmc from Motive. IX* 39. To which I anfverc two things: Firft, I askehim, whether this vow which yec talke of, be onely againft marri- age, or againli all manner of incontinency? If they fay that it is the vow of chaftitie , 2nd that it is againft all manner of incontinency, then how can it bee that it fliould bee broken more by marriage, then by fornication, by hauing a wife, then by keeping a whore ? and that to marry,in refpccl oftha vow,(hould be a greater iinne,then to commit whorcdome ? efpecially, feeing marriage is Gods ordinance, and fornicati- on, of the Diuels inflitution ; that an honourable and holy e- ftate, and this a filthy and vgly finne. If they fay that the vow is againft marriage onely, then what a Religion is Pope- ry, that teacheth her people to vow againft marriage,and not againft fornication > againft wiucs and husbands , but not a- gainft whores and varlets? Surely that Religion that main* taineth this, cannot be ofGod. 40. Secondly, to his example I anfwere: Marriage can- not be inioyncd to her that is married already, albeit herhuG- band bee eytherabfent or impotent: for that is contrary to Gods ordinance, MaU 2. 14. Mat. 19. 5* But the vow of fingle life is not Gods ordinauce, efpecially info high a de- gree as marriage is : for at the moft it is but a Counol,whcre- as the other is a flat Precept to all that cannot containc: and befides,they that are marriedjinay expeft the bleflingofGod vpon them, vfing the meatus for their reftraint in a godly manner, and begging continency at Gods hand; becaufe they are in a calling ordayned by God : but they that are in a vow, who either enter raflily, or arc thruft in againft their wills, and contrary to Gods CommaDdement,not being able to abflaine, but proudly prefume vpon their owne ftrength, how can they hope for Gods bleffwg vpon them , to ftreng- then them againft the temptations or thefkfli? And thus this example, together with r.he diftin£ticn it felfe , makcth no whit to the iuftjfying of their doclrine; but that it ftill rcmayncth in plaine contrariety and oppofition to the Gof- pcllof IefusCnrift. S* 41 . The Gofpell teacheth, that there is one true and folide founda- Motive. IX. the Remifh Religion. 315 foundation, vpon which the Church of God is built, towir, c our Lord and Sauiour Iefus Chrift. But the Romifh congre- a'&.a. w.' i"2, gation cryeth out, that Peter, and the ordinary fucceffion of Popes, and the Church of Rome, is the foundation of the whole Church, and that the Church is built vpon them, and not vpon Chnli alone. 42. BelUrmine diftinguifticth of foundations, and faith, thatChrirt is the primary and principall foundation of the Chutch : but that doth not hinder, but that there may be fe- cundary foundations : and for proofe thereof he alledgeth, Ephcf. 2. 20. where it is faid, that we are built the foundation ofthe Prophets and Apoftles; %n6,Apoc. 11. 14. wherethc twelue Apoftles arc made the twelue foundations of the Church, 43. To which I anfwere three things: Firfljthatt'^ough it be true'y, that the Apoftles bee the fecundary foundations ofthe Church,'ayd vpon Chrifi the true Rocke and foundati- on, as twelue goodly ftones,and that vpon them the Church is built, to wit.vpon Chrift primarily and principally, and vp- on them fecundarily : yet it doth not take away the Amithe- fis of their doctrine to the Gofpell : for they fiyy hat Peter is the onely fecundary foundation, and that bee, as the chief ft fxone,iihyd ncxtvntoChritf ; and the reft ofthe Apoftles built immediately vpon him , and mediately by him vpon Chrift. But t'oofe Scriptures fay, that the twe!ue Apo- fl'cs are twelue preci jus tioncs, laid one by one vpon Chrift> and not ^r:e vpon aiiothTr: and twelue foundations equally propor; ioned to ca ch ether, and not one placed vpon the top ofauother: and (o k is true, that as the prcrogatiueof the onely fingular foundation belongeth to Chrift, fo the honour of being fecundary foundations, is equally deuided among the twelue Apoftles : and fo Peter in this refpedt hath no greater prcrcgatiuc then the reft. And therefore this diftin- ftion dcliue-s them not from the fnare, feeing cliat it makcth all the twelue Apoftles altogether ioynt-foundations of the Church : and they would haue Peter to bee the onely foun- dation next vnto Chrift, vpon whom both the Church of God, ^16 K_ARctr&cliue frem Motive. IX. God , and the Apoftles themfelucs arc built. Aug. devtrb. 44. Secondly, I anfwere, that when the Apoftles are faid Dom.fer.p. to be foundations of the Church, icisnotmeantoftheirper- te'iim.Mwter. ions> ^ut °^tneir do<£trine,as wicnefle almoft all the Fathers : tejlam.de trinit. for concerning perfon, it is true which Saint Paul faith, No contra. ludaos. man can lay any other foundation bcfide that which is layd, (yril.detrin.l^ Iefus Chri&, 1. Or. j.ix; But the Remanifts would not cbtyf. mMat. ^aue fa do&rinc of Peter, but theperfon of Teter to be this Amir.jnEpbef. foundation : andforproofe thereof^ferw/wfetcheththis eap.i. ' argument from the Prophet 8f*j9 faying, B >eho/d,l 'wiUUj in hilar, de trinit. Sion a ft*ne<> afure foundation : which is a playne and mani- 6k*. feftProphecieofChri(t,andnotof?^/r, as the ApoftlcP*- tell.trafaUon* f(frhimfelfeexpoundethit :where,by the way ,we may note Tom e tnc fe*^^ outrage of thefe RomiflhRabbies againft the truth 3Efay\.8.i£. of God , and the God of truth, whilft, to the end they may 1, Pet. i. 6. S. aduance their Popes dignity by Peter 9 they wreft and perucrt the Scriptures, and apply the Prophecies belonging to the Sonne of God, tohisfetuintPr**r, and fo make Peter him- felfe, nay, the hoiy Ghci(t,a Lyar. It were not credible, that fuch bhfphemous thought and words fhouldneftle in the heart, and iflue out of th^ mouth of any, but that the Apoftle Saint Paul hath fore-told v$, that in the time of Antichrirr, iThcf i»io.ii f**W* men would not recewc the hue of the truth , that they might be fane d: therefore Godwouldfendthemftrongdelufions% that theyjhouldbeleeue lyes,&c. But to the point : If Chrifts perfon be the onely true foundation of the Church, in whom Epkcf. a. ax. a^ ine buying > being coupled together , growcth vnto an holy Temple in the Lord : andthttnottheperfons, but the doctrine, and faith of the Apoft!es,are thofc fecundary foun* dations which the Scripture fpeakah of, as hath beene pro- uedoutof the Fathers : then the oppidan is vndefeafible, namely, that there is but one perfon the foundation of our Church, which is our Lord and Sauiour, the Sonne of God, Chrift Iefus; and yet that Meters perfon fhouldbethefoun- s dation of the Church a!fo together with Chrift. 4$. Thirdly, I anfwerc, that both in truth, and alfoin proprictie of ipeech, there can bee but one foundation of one Motive. IX. the Romijh Religion. 317 one building : thofe ftoncs that are layd next to the founda- tion^^ not properly a fecundary foundation, but the begin- ning of the building vpon the foundation : and for that caufe, when Peter 9 and the reft of the Apoftles are called twelue foundations , it cannot bee vndcrftood , that they were any wayes properly foundations of the Church , cither firft or fe- cond : but that our Sauiour,who is the fubltanceand fubiccl of their doctrine, is the onely true and fingul ar foundation of the Church, and that there is none other befides bim : for if, vvhen ici's faid that we are built vpo the foundation of the Pro- phets and Apoftles, is meant the doclrine of the Prophets and Apoftles, as muft needes bee , becaufe the Prophets are cou- pled together with the Apoftles, which liucd not in the Chrt- ftian Church , and therefore could not be pcrfonall foundati- ons of it, and Chrift crucified is the fubftancc of their do- ctrine: then it muft needes follow, that the Apoftles mea- ning is nothing elfc, but that we arc built vpon Chrift, whom the Prophets and the Apoftles preached and bcleeued in. And thus S.HUarj vnderftood it , and Saint Ambrefe, and Anfel- Hilar.de Tm. mvUy who giuing the foundation of the Church to Peter, ex- #*• *• ^ BK *« poundech it fometimes of his faith in Chrift, andfometimes AmJ"°[*- of Chriflhimfclfc, in whom he bcleeued. And thus doc alfo An>'lmm* SAlmsron the Icfuite , and Cardinall Caietane in their com- Salmerm. ttiencaries vpon that placc,and Peter Ltimbardytogethtt with Calct&nu . the glofTe vpon the place, interpret. And fo this diftindtion of a primary and fecundary foundations hath no foundation in the word of God. 46*. The Gofpell tcacheth,that no Apoflle or Bifhop,or o- p# therMiniftcroftheGofpell , isfuperiour to another of the Luk. 21.1^. farncranke, or hath greater power and authority then ano* Ioh.2o.i2,z3, ther , in refpect of their minifterie ; but that all Minifters in M^* l8, l8* their feuerall degrees , haue equall powcrof" preaching the I*Cor,3»4^> Gofpell.adminiftring the Sacraments, binding, and looting : ButthcBifli^p of Rome challengeth to himfelfc a fupremc power ouer all other Bifhops, and ouer the whole Church, and braggeththat he hath by right,a title to both the fu'ords, both fpintuall and temporally and that both iurifdiclions doc . crigi- 5 1 8 Kyi Retractive from Motive. IX* originally pertaine to him, and from him are conueyed to o- thers&c. 47 . Bellarmwe becrc firft confefleth, and fccondly diflin- guifheth: hee confeflfeth, that the Bifhop ot Rome hath a fu- preme power ouer all other Biihops and the w hole Church : and deuyeih that eythet thofc place? here quoted, ot any o- ther doc proouc the contrary* 48. To whiuhlaufwere: 6rft,tht wrcreasout o(Luke 22. 26. and 1. Cor, 3. 4. h~ cxtr ditto a ^ifparity, and an in- equality: Ianlw?re, r&atnom;.nd ny :th it ; and therefore he fighceth wiih his ownc (ka4tafl : hr c (hould prooue not a bare fuperiority, which v ee conktte, but a fuperiority in the fame degree; as of one Biihop to another, and that in power, not in execution , wherein Chndeth ti.e point of oppoGiion, 49. Secondly, whereas he lairfc, that though the power of remitting and retayning fiunes, and b ud;rg and loofit>gaws« communicated to all the Apotijes, y€r/Vf*rwa$orUayned chicfePaftoroucr them all; because ©ur Mainour C hi 1 1 furw'uh his fellow Aporiles, but extraordinarily paflor faftorx y.\ Pafiour of the Paflo'ur$ ,thrt is,of the Apoiile3 tfie- fclue* : injsishisdiftin&ionrbutit is idleand vaine, asma]f ippcare by this reafon: becaufe,if he were the chiefe Pafbur of the Apoftles/hen hecirher ordained tbe-m to their offices, or fed them with hisdoclii tie, or ^ouerned them by his au- thority or did fume part of the office ofaPaftour vnto them: but hee neither ordained them ; forChrift himfelfe did that : Ioh.io42i. norfedch:m with dodtnnr; for they wcreull taught of God, Act.1.3, and equally receiu :. J cbc ' o'yGhoA, which did lead thern in- to all truth: nor ^ouemed theinjfor they fent him,hee did not fend 20 K_J.Retr&tfiuc from Motive. IX( fend them,aBd called him to an account,hc did not call them; and therefore was no waycs to be efteemcd their Paftour and fuper-intcndent9but their equall, and Co-Apoftle. 5 5 ♦ And whereas hee defendeth the extrauagant of Pope Boniface (which is fo rightly termed , for containing a moft extrauagant doclrine from the truth ) hee muft needs defend this double iurifdi&ion by the fpeech of Peter to our Sauior, Ecce ^#0g/rf<&i,behold,heerearctwofwords,and his anfwerc to the fame, his enough : with how abfurd a collection it is, let his owne feliowes bee Iudges. Tramifcus de Vt&§riaj5tel<- fa> UWaldovate,ts4rias Mentatjus%2nd Snares the Iefuite:AU vrhich,with many others , reie& this collection of theirs, as moft abfurd, and impertinent: I conclude, if Pope Boniface did extrauagate in that extrauagam,in the application of this place,why doe they hold, that the Pope cannot er re iudicial- ]y? If hee did not, whydoe fo many learned men cf his owne fide contradict him?Eitherfu re the Popes two fwords are ru- fUe,and cannot bee vnftieathcd, or els hee would neuer fuffer his authority to bee thus diminished , not onely by his ene- mies , buteuenby thofethat fight vnder bis owne banner. And thus this Antithefis alfo ftands vnblemifhed, for all that is yet faid to the contrary, 54- The Gofpell teacheth, that there is but one Mediator _. IU 6 betwixt God and man,euen the God-man Iefus Chnlt , and x\oh!»*x. ' " that hee beeing the onely Propiriatour, is alfo the oiielyMe- Ioh.14.13. diatour.But the Church otRome teacheth,that as ma, a- Saints Ioh.14.6. as arc in Hcauen, fo many Mediatours and IntercetTV * s wee Hcb.^.if. ^aue toGod; and at»ong the reft, the blctTedVngsn , >he mother of our Lord , whom they call their Aduocatufle, Deliuereffe , MediatrelTe,SauiourelTe, and ComforneiTc* teHJeSanflor. ^ ^JSelUrmine feekcth to efcapc from this Contradiction, heatitUs*Q. by a threefold diftin&ion : firfl hee fayth, that Chrift indeed isthe onely Medintour of redemption , becaufe hee onely made reconciliation betwixt God and vs,by paying the ran- fome for our mines; but neuerthe}cfletbc Saints are Media- tours of interceilioHjbyprayi. g for vs* This he barely affir- meth,without any proofejand therefore it feemcth he would hauc ys take it vpon his word for cum nt coy ne, without any tryall: 10 motive, IX. the Remijb Religion. 3 2 r tryall; but wee haue learned out of Gods word, ro try the fpi- rits,and to weigh all fuch ware in the balance of the Sandua. ry: andchetefoie finding by \ he Scripture, that Chrift d d not onely pay theranfemeforourfinnes, but alfo ,that hee ma- kethrequeftfervs, and not finding in a'l (he booke of God, that the Saints in Heauen either doe prefent our prayers vnto G *d,or make requeft for our particular neceflnies, wee haue iuftcaufetorete&thisdiftin&ion, as too light ware , and as counterfeit coyne. 56. IbHt(fayrhhce) the Saints triumphant pray for the Saints militant, therefore they are their Mediators.! anfwere, Though it be granted that they do pray for them in generall, which indeed is not deny ed : and in particul ir, which can nc- uer be prouedjyet the argument hath no good confequence, that therefore they fhould bee our Mediators: for fas Beliar- B^- & chrifo w*** himfelfe confefTeth) A Mediatour mutt bee a middle- Media.ul%£^ man,diffcringfrom each party at variance ^ after fome fort : but the Saints triumphant are not me Ait * betwixt God and vs,both becaufc in prefence they are alwayes with God, and neucr wirhvs, and alfo in femblance more like to God, then vnto vs/or th:y arc perfectly happy,holy, and righteous, we beeingmiferable , Onfall, and wicked : and in knowledge they arc fatbfied with heaueniy obie6ts, and haue no partici- pation with humane affaires: being therefore thus far remco- ued fomvs,andfo neere knit vnto God in all thefe, by his owne rule,they cannot any wayes bee our Mediatours, nei- ther ofredemption,nor interceifion. 57. Hisfecond diflindtion is, that Chrift is called the one. ry Mediatour, becaufc hee is the Mediatour, not onely in re- gard cf his office , but alfo of his nature, for that hee is in the middeft betwixt God and man, hee himfelfe beeing God and man. To which I anfwere , that it is moft true which hee fayth, but yer it is both contrary to that which hee himfelfe hath dcliuered elfewhere, and alfo oucrthroweth that which hee holdcth heere; for the firft,hc laboureth to prone in ano- ther place^hat Chrift is the Mediatour onely in refpe&c.I anfwete, Though Chrift died as he was man, yet the per Ion that died, was God and man: for (as Tolst his fellow I-fuice and Cardi- nall obferueth) Chrift dyed no: as other men;in yvhofc pow- er it is nor,ei:her to hold thefoulein the body, or to recall it backeagaine,beingexpcl!ed:but Chrift ioyncd hbfouleand body together at his pleafure : as hee that holding a fword in onehand,anda fcabbard in another, puis it out, orthrufbit in at his -pleafure. By which it is plaine , that though Chrift dyed in tefpeel o( his man-hood , yet the author of his death* washisG;>d-head,&foheis ourMediatourinboth natures. Secondlyjheouerthrovvcthhisown pofuio,by this diHir crrio: fbrfirft, if Chiifl bee the only Mediatour inrefpeft ofeffice and of nature; then the Saints arc no w ayes our Mediatours : for if they bee^ they mull bee one of thefe two wayes,vnle{Te wee will fay, that they doe that which belongs not vnto them ,. but like bufy-bedies , arepragmsticall in anochers charge: which,farre bee it from vs to thinke ofthofe blefled creatures; but both thefe wayes (he fayth ) Chrift is the one- lyMediaiourj therefore theSaints.byhis owne condufion, are no Mediatours at all. 58. His third diftinclion is, that therefore Chrift is called the onciy Mediatour, bccaufeheepraycchforall ,andnone for him: but the Saints arefuch Media:ours, that they them- felues ftand in need of a Mediatour ♦ 1 3nfwere,that therefore ihey are no Mediatours at ail; for if the Saints in Heauenfhnd in need of a Mediatour ihernfelues , then it muftnccclTari'y follow , that they are not Mediatours at all : for they that are parties, cannot bee vmpiers. And this is that which Ssin: Auguft'me plainely affirmetb ( though Bettor mine Ia- hourcth Motive. IX, the Romiflj Religion. 325 bourcth to diftort hi* words to another fenfc)v\hen he fayth, He, fcryphom noneintreateth , but hee intrcatethfor alibis the onely true Ms diatom. And thus itiscleare, that the deftrine of the Church of7?tf»/fhis, fatisfyGods iuftice for all the Elect ? Doth not the flrength and efficacy of his death ftretch it felfc backward to .^*»Mnd forward to inc laftbeleeuing child of Adam vpon earth? If all thisbee true, then it niuft needs bee intolcrab!e bl-fphemy, to fay, that actually thereisno fatisfa&ion.but our ownc^and-thatChriHsfatisfaclion which hee made for curfintKs, is indeed no fatkfa&ton s except it bee by the mcancs of ours/which rnuli app!y it,and as it were, giuc effi- cacy vnco it. 64. Againe, the ground of his d:ftinclion is abfurd fof wheiedotb the Scripture make out iacisfa&ion a rr.e ines 0 »PP« M o t i v E. I A. ttfe Komtjd Keugton. 335 apply Chrifts fatisfaclion vnto vs? Ic tcllcth vs of other Rom.10.17. mcancs of application^ wit,outward, the Word and Sacra- J ;Cor.ia 1 6* mencs : inward, faith in refpeel of vs,and the Spirit, in refpecl SfijSf J"I7 of God : butno whereof this new-deuiffd meanes, which they talkeof; and befides , how can our fatisfa£tion$ apply Chrifts vnto vs, whereas they arc both fatisfa&ion, and that to God,and that for our (innes ? Nay,when as hee fayth, that our fatisfa<5tion doth inc!ude the fatisfa&iouofChrift init, and fo both together make but ©ne compound fatisfa&ion : if they be of one nature, how can oneapply the other ? If they beeonein mixture, and compofition , howisthconefeue- red from the other ? Thcfe bee abfurd inconfcqucnccs,and ir- reconciliable. 65. Laftly,if the ftrength & power of fatisfying, which is in our fufFcrings,is wholly from the grace ofGod,& the vcr- tuc of Chrifts fatisfa6l:ion,why doe fomc of them hold, that a Sc^ Durand. man by power of nature, without grace, may bee able to fa- B^-'*^w tify forVcniailfmnes,and expel! thempnay.why doth Bellar* ^Xii mine fay ,th at a righteous man hath right to Heauen , by a two- Bell. Je Purzzt, fold title; one oft he merits ofChrifl, by grace communicated vn- ltbti .cap. 1 o. ta him ; and another of his owne merits ? By which, heplaincly diuideth our merits from Chrift, and afcribeth a fatisfaclory power to thcm,equall to the death of Chrift it fclfe, and th3t , without the helpe of grace. Nay, why do they not fayplain- ly,thatChrift hath fatisfied for vs , without any intermixing of our owne ; but that their wifedomc perceiued , thac then Purgatory , MaflTes , Penance , Romifli pardons , yea , and the Popes Kitchin it felfc , and the very mar- row of all their Pompe, fliall fall tathe ground? And this indeed is the very ground of this bhfphcmous do- ctrine. 66. Dolour Bifiop , miQiking this diftindlion , as it B/fltow an- fecmeth , flycth to another* In finne ( fayth hee ) there fwerecoMa- are two things , the one is the turning away from God , fter Perfynt re- •whom wee offend: The other is , the turning to the thing, f°imedCatho-< for the loue of which wee offend. Now , the turning away c* from G O *D , both the finne , and the eternall faine, Y 5 due 326 yyi Retractiut from Motive. IX. dne vnto it \are finely through Chnfl pardoned : but for the p/ea- fare we tookc inftnne, wee our f elves Are tofatisfie, and according to the greatneffe thereof \to doepenance. Thus dreameth Doctor Bifoopx but let his ownc fellow Doctor waken him, and he of Aqum. fuflcm. greater credit then himfelfc: Aqmnas it is, who reiedteth this 5.13 art.i. diltin£tion,as nothing worth , and giueth this reafon of his reic6ting,becaufe/4r/jr/kc7/o» anfwereth not tojinne, but accor- ding as it is an offence to God , which it hath not of converting to other things , but of averting and turning from God. And furely his reafon is palling good : fortovfethe Creatures, and to loue the Creatures, is not finne : but to vfc them diforderly, and toloue them immoderately: which difordcrcd ykfit. im- moderate loue, is the very turning, and auerfien from God i and thereforc,to fay,that wee fatisfy not for our auerfion from God,butforour conuerfion to the creatures, is to fay, euheo that wee fatisfy for that which is n© finne, or els, that fome part of finne is not an auerlion from God; both which,are e- quallyabfurd, and Doctor Bijhof cannot giuc a third : and therefore his diftin&ion is a meerc foppifh dreame , without headorfoote. 12 67. The Gofpell teacheth , that there is giuen no other A&vii, name vnderHeauen, whereby weemuft beefaued , but the name Iefas* But the Church of Rome propoundeth vnto vs other names to beefaued by, as, the Virgin Mary , the Saints, and Martyrs, y ea, Francis , and Dominic^ &c. For they make them Mediatours ofintcrcefliontoGod for vs? which office belongeth only vnto Chrift,as hath been (hew- ed ;and they teach, thatwearefauedby their merits, afwcll as by the merits of Chrift 5 and that as there are diuers manfi- ons in Heauen , fo among the Saints there arc diuers offices; fome haue power ouer one thing,fome ouer anothcr,as Saint P*/ Tatanintu, Barclay a late French Lawyer, and oihen, yet is maintayned by their Popes and CardinaUs, Iefuites, and Ca- non Lawes, which are the very (ynewes of Popery, as not onely true, but necelTary to faluacion : and therefore we may \danfl7nump. well call it, The doftriae of their Church* ForPopes: Iohn jltpotefitcclef.' the two and twentieth commaunded AugufimiuTriumphm f*4.*r/.i. o£ z/incsna, to writeaBooke, wherein he maincaincththis pofition, That all the power of Emperours and Kings is fub- deligate, in refpe& of the power ofthe Pope. Andagaine, *Hat all fecularpower is to be reftrayned, enlarged, and exe- cuted Motive. IX. the Romtjb Religion. 329 cutcdatchccoramaundemencofthePope. This is thealTsr- tion ofthat man , who was authori fed firft to write by Pope lohn the two and twentieth, and afrer,his Boake was fee foorth, by the priuiledge of fyegory the thirteenth. S^that here we hauc two Popes maintayning this docVme.C/^*?;?* the fuft was of the fameminde, who affirrneth, thathee, and clement, lib. 2. the rcfl of the Popes, had a foueraignity and fuperiori ty ouer fr^iuLat the Empire: and vpon that ground he diflanulled all the Sen- caf.u • ' tences and ProceiTes made by Henry the fcuenth Emperour. And Co alfo was Bomface the eighth, who in that famous Cz- *on,r*Amfi*&*m,&c. dircftJy affirrneth, that the Tempo- nfZ^Tja'^'. rail authority matt be fubie&to the Spiricuall : and thatitis &'ob'edient.c.' neceffrry to faluaticn,te beleeue that eucry humane creature vnam Santtam* is fabiedi to the Pope of Rome. Now the reft of the Popes rauft needesbcof the fame minde, orelfe they fhould con- demne thefc of error, and that fpeaking definitiuely, which is contraty to their Religion. And fo indcede that they are, BeHarminethz'xT Champion,in kis late Booke againft Barclay the Lawyer , doth manifeftly declare, who raoft impudently rnaincayneth this portion with all his wit againft that iesrncd man: as alfo in his laft doting Apologic againft our King, wherein, without doubr, he is authorited,and as it were tap- ped on the backe, and called, Agocdchild?,by the Popes HoIine(Tehimfclfe.r 72. Thus we fee this docVine maintayned by the Popes and their Lawes. Let vs fee alio what the Cardinalls and the Iefuites fay vnto it. Cardinal! Saromus , a notable clawer of Baronius* the Popes, holdetb, that the Pope hath power directly ouer Priscesjagreeing with BQz,inszn& Trittmphus .-but Cardinal! BeUa.rm'me^ with others on his fide, quallifieth the matter,and Bell.deKem. faith, that the Popes power ouer Princes in temporall mat- Pontif.ub.s, ters, is not direct, but indirecVs depending vpon his fpiritu- M/» 4-<^ J- all power,and in order & relation vnto that.Letvsleauc thefc G , . two Cardinalls fighting about direcl & indirc6t,and came to tomf\. com! ' the other Iefuites. Gregtry de Vahnti* faith, that the Pope is r$llet.in iob> fubiect to none ; but that by a certainc hereditary right he is **$• *U exempted from all humane iurifdiclion.T#/&* affirmed?, that there may bee in the Church maoy holier and learnedcr then the 39° ^A Rttraffiue frem Motive. IX. Turrian.de F.cclefJ.i.c.} Bell.de Cleric, cap. i8. Emanuel.Si. Apborifaonfef, verb. £ler. the Pope , but none fuperior or equall vnto him in dignitic. Turnan the Iefuite faith, that Chrift hath traaflated til his Kingdome on earth vpon the Pope, who beareth his perfen, and carryeth his Image. Andlaftly, allofthem, fikclinesin s cirde,meeting in a Center, ioyncinthis,that the Pope hath power to depofe Kings, to tranflate Kingdomes, and to eon- fcrre them vpon others, if it fecme to himncceflary for the good ofmcnsfcules. 73. Thus we haue their do6hinc concerning their Head, the Pope. No.w let vs heare what they fay touching the bo- dy that hangs vpon his head, their Clergie; Kings arc not now any more Soueraigvies oner Clerkj ( faith *BelUrmine ,) and therefore C^rks «*e K° t bound to obey them by Cjods law or mans, except it be in refpetl of diretliuelawes. And Emanuel Sa. af- firmeth, that a Clergie man cannot be a Traytor, though hee re* belt, becaufe he it nofubtecl.hni it was long ag©e the doctrine of the Fryers; contirued by the Iefuites, that the Kingwas not Lord oner the Clergie ; but that the Tope was their Lord : and therefore though a Clergie man had committed theft, mur- ther, or treafon, yet hee ought not to bee called in queftion, HwcdiHMM.% much lcffe punifhed for it by a tcmporall Magiftrate : but ought to be iudged by Ecclcfiaftical! Iudges, & in the Ecclc- fiatticall Court: and if hee were conuicl, hee fhouldlofc his Oiders,and fobeing excluded from Office & Benefice Ecclc- fiailicill: if after this he incurred the like fault, then might he Myn&rddc be iudged at the pleafure of the King: yea, they goefofarre, TrmledgMckf, that if any offence were committed by diuers perfons , a- trt. 17. nt4, io. mongft whom there were one Clergie man, none of the of- fenders were fubiect to remporall iurifdidiion. And thus we fee, that neyther the Pope nor his Clergie will bee fubicc'l to thefe higher Powers, to which theGofpcll cornmaundcth all men to fubmic rhemfelues. 74. How will they diftinguifh here ? Mary, they hsuc twodiftin&ionsto he'pethis cloclrineoutofthe myrc, and yet alltooweake. Fiili, they fay, that when the Apoflles, Paul and Peter, commanded euery foulc to bee fubiecSl, &c. they meanegcnerally,thsta!l fubic&s fhould obey their lu- pcri- Motive. IX. the Romifb Religion. 301 period, whether Spirituall or Temporall ; and not that cuery one fhould particularly bee fubieel to thcKingor fccular *'#-^K«». power : which interpretation is firft flat contrary to the text : ° l*' ,2"Ctl9' for both Paul and Peter mention exprcfTcl}' Kings and Prin- ccs, and fuch as haue the right of the fword: which they would neuer haue done, if Kings fhouldhaue beene fubied to Popes, and not Popes to Kmgs : for then they would haue infianced in Pcpes.andnot inKings : and though Chriftians wcrefalfeJyaccufedoftreafon and rebellion to Princes, yet this could not be a fuflicicnt rcafon to mooue the Apeftles to conceale Co necelTary a truth , efpecially feeing they write to Chriftians and not to Infidels. 7?. Secondly, it is contrary to reaion: far if Peter, and fo the Pope, his pretended (ucceflbr, had beene in their iudgement fuperiors to Kings, then furely Peter himfelfe, writing not onely to the people, but alfo to the Elders of the Church, as appeareth, 1. Pet. 5. 1. would neuer haue cn- ioyned them all to the obedience of theCiuill Magiftrate, but would haue referued fome to his owne iurifdi&ion , and bidden them alI,both Magiftrate and pcop!c,to fubmit them- fclues vnto hirUj as the head of the Church : or if he for rno- deftie might forbcare this imperiall iniunclion; yet, without qucftion> Paul (had he beene of that minde) would not haue fenteuery foule to bee fubieft to Kings, but would haue told them, that Kings and all fhould be fubie& to Peter : but fee- ing that neither of theai both doth it, neither here nor elfe- ivhcrc ; and it is, as they thinke,fo neceiTary a thing to be be. Jccued of all men, it is moft euident that they neuer meast it. 76". Thirdly, and laftly, whereas the Apoftle Panlcom- maundeth euery foulc to be fubieft, wee may conclude, that if the Pope be a foule, or haue a foule (for fome ofthem haue thought that a man had no more a fou'c then a beaft) then he muft be fubieft* And this conclufion a learned man,that was &neasSiltius afterward a Pope himfelfe,madc,wheo he plainly confeffed, ™ltf*c*,the Popes foule Bcf!mf% . from this fubieclion. I omit heere S. Chryfeftewes and Oecu- oecume^ih memos expofition of the lame place; both which affirme, that Rom.i^'z^ by ,j/i 392 ^ARetrtffiucfrom Motivb. IX. by cuery foule, theApoftle included both Priefis, Monks, Ait:, anfef.lib. and Apoftles , and that this fubicclion was not contrary yn- $.cap.Z. to piety. And to this cxpofition fubferibe raofl ofthcFa- ttiper. 77* Secondly , they diftinguifhrpon that place of John, Greg*, lib. z, where our Sauiour cenfetfetb himjelfe to be vndcr the power ittdift.i i.c.10: of Pilatejto be iudged by him, and fay , that cyther it is to hell.de Rom. bee vndcrfloodof a pcrmifTiue power graunted by God, Tontif.lib.i. without the which, no not finnes can be committed : with Cyrifland Chrjfojlomsi or, if of the power of iurifdiftion , with Attguftine and Bernard, that then PiUte had power ouer Chriftj not fimply, but by accident : to wit, as he was repu- ted to bee a priuate lew , and fo no more then a mecre man : by which ignorance of the perfon, his power was iuftified to be lawfull : as if a Ciuill Magiftratc fhould cendemnc a Clerke in the habitc of a Lay man, not knowing him to be a Clerke, he fliould be free from blame. To which I anfwere : Firft, that the power of the Empcrour, though a heathcn,was lawfull, and ordayncd by God , as they themfelues confefle, Mat.*i. and as the Scriptures in many places prooue : but PtUtes power was from the Emperour, therefore it was a lawfull, & notalawleflepowcrjandfo not only by permiflion, but alfo by ordination. Secondly, if it were onely a power by permiflTion, then PiUtehad finned in executing that power vpon Chrilt: but becaufe of the mistaking of the perfon, therefore hec faith, he was free from fault : as a Ciuill Magi- ftrate, that fliould iudge a Clerke, taking him for a Lay man. And Co one part of his anfwere croffeth the other. Laftly, I anfwere, that though PiUte might crrc in the perfon of Chrift, yet Chrift could not errc in the power of Ttfate, who afrlrmethcf it plaincly, that it was of God ; 2nd fo it was indcede, in refpeel of the power it fclfe , though the abufe of it, in the condemning of an Innocent, wasafinne : and fo from the Diuell, and not from God. T4* 78. The Goipclltcacheih, that before regeneration wee p el-2-1* aredcadinfinne, and hauc no more power tomooueinany Luk.15.l1.8e worke of grace, then a dead carkaltc hath in the works of $.60. ' nature; M o t i v b. I X. the Romifb Religion. 333 nature : and therefore can neither will nor doe that which is good. But the Church of Rome teacheth, that a man vore- Coned. Trident. generate is not (pirjnially dead, but wounded , |ijce4hc man S("' 'caP'L' that fell among theeues betwixt Ierico and 1-crufaLnt : or .like u^ degrat. & a Prifoncr with fetters on his hee'es : orJikeaBird cntang- iib.arbu.cap. 10. kdinalime-bufh: and therefore that there is remayrjingm Sdmerjm. if. him fo much power, both in his will and vndcrftanding , that t^1'&?Z-, being but helped a httleby grace, hee can begin his conuerfi- ^°}er% ' • , ' on, and Jo deferue a more plentiful grace of luftification. All \^m tnchlr. this they affirms : then which,what can bee more contrary to Uolyn. dift. 12. the Gofpeli of Iefus Chrift , which faith, that wee are ftarke dead in finne , and are not able to thinke a good thought of our/dues : but that all our fufficiency is in God, and that h: worketh in vs both the will and the deed;&c ? 79. Bsllfirmiftehttte likewifeendeuoureth to efcape by Bell. deg:\it.&~ a double ditinclion : Firft, he faitb,that a Tinner, becaufe he Lbjrbit.Uj.i$ is fpintually dead, cannot cfhimfclfe, or by his ovvne power, recouer life, or prepare himfelfc thereunto: but yet being preuented and helped by grace, he may cooperate withGod that qukknethhim; fournth? doth not, as being dead, but as hauing a vita1) vcrtue infpired into him by God. 80. For aniwere whereunto, let me propound vnto him thisqueftion, namtiy, Whether this fpimuall life, which is the firtt degree of a (iniurs conucrfion, bee infpired into him altogether by the Sprit of God, without the helpe of his owne will ? or whether it arifeth partly from grace, and part- ly from his will. It he l'aith; Altt getberfrom theSpirit,with- outthehe'pecf his will : then how doih the fmner coope- rate with God in his f rO conue fion? If he (ay,Part!y from grace, and part'y from f ee-will; then how is the finner dead, when yet he doth worke cowards t!ie obtayning of his ownc life? Can a dead man cooperate at all, much more towards his owne life? I, but bee is preueritcdan J excited to grace, andfo doth worke: but th*n 1 would know, whether in that flrft exciting and i^irri ;g vp, Lee doth worke with Gods Spi- rit? whether hebeacliueinthat fi il motion, orpiiTtueone- ly? If ac5liue> then hee is act dead: if paffiue, then the firft decree 3 P4 *-" Rttr&cliuc from Motive. IX, degree of his conuerfion and fpirituall life is only from grace, without the coadiution of this free-will: for this excitation and ftirriag vp of his will,is the flrft fparke of fpirituall life in Aur.de grot. & a^nncr;an^ th sis that which S.Jngttftine afiirmcihfeymg, hb. Arbiter. c'.\t, ^at Godwithout vtworkfth invsto ^^(that is thefirft fparke of life : ) then worketh with vstand helpeth vs when we doe wilt, JJm.cap.io. (thisistfecfecond.) And z^zxnttThewiUisfirft changed from ImT'u" C ' 'wMtogMdyitdhelpedwheniiKgood. And againe, Heprepa- reth the goodwill that is to he helped; and helpeth it when it is prepared. In all which pafTages, the firft conueriion ©f a (in- ner is afcribed to God alone, and mans will is a dead thing that mooueth not : but the fucceeding works are attributed ioyntly toGodandvs. And this is the very doclrineof the Gofpell; which rBellarmine plainely crofleth by his diftin- cYion, though fubtillyheefeemeth to doe nothing kfTe : for KeU.ie tr&u& he faith plainely in another place, that in the aft of our comer- lib. arhU. lib. 6, Jion> will is trueljfreey anddetermweth it feifej hough God motte eap.it.&lih.t. and apply it to the worke. And another compareth the will to e*fm l6m an eye in a dar lee place, which though it fee not, vet C3n fee as AUx^arwi.m.1 c J v ^ i i_ r • • c \e • l l l c \ urtiad i loone as light commctn, becaufeinitfelfeitnathtneiaculty of feeing : then which , what can bee more contrary to the Gofpell? the one affirming, that afinneris d: ad before his regeneration : the other, that he is but halfc dead,and woun- ded, and hath fomc power, and therefore life in himfelfe to grace and rghteoufnes. 8 1. TSellarmintpctceimng the wcaknes of thi*diflin6ti- on, flyethfor fuccour toanothrr : and that is, though a (in- ner be dead to grace, yet her is 3hue to nature ; and fo is not altogether dead : and that by the power of that n2turall life, hce being helped by grace, can coopcrare with God in his conucrfion: and therefore that the fimilirudeofa dead man doth not in euery refpeel agree vnto the vnregencrate; be- caufea dead man hath no li'e in him at a'!; but a man vnre- generate harh not wjthftandi"g the life of nature in him. But this is more absurd then th; former : for, firft it is plaine, that thcVnregcncrate are as dead in refpect. of grace , as a dead carkailejsin refpeel: ofnatuie :for they haue no mere ability to M o t i v e. I X. the Xomijb Religion. 395 to the workes of grace , then a dead man to the workes of nature. A dead man hath no appctire or defire to naturail things: no more hath the vnregenerate to fpirituall things. A dead man hnh no vnderflanding ofthe thingsofthis world: no more hath the vnregenerate of ihc things that aie of God. A dead man cannot moue the members ofthe body, nor vie the naturail faculties ofthe foule ; no more can the vnregene- rate mooueonchairebredth toH^auen«ward , nor vfe any graces of the Spirit. A dead man hath no fenfe, nor feeling, though hec bee neuer fo fharply handled, fceth not, though the Sunnefliinethneuerfo bright, hcarcch not, though a trumpet be founded in his eare:no more can the vnregencrat feele the wounds of Gods La wes, hcare the found of the Go- fpclljiior fee the cleare light of truth that fhinethround about him. Laftly,in a dead man,there is a feparation ofthe foule fro the b©dy:ib,in the vnregenerate, there is afeparation of Gods Spirit from the foale,which is the foule ofthe foule. For this caufe.S. Aug, likened the vnregenerate man, to the Shuna- 'i^'***** mites fonne,beeing dead, whom the Prophet Eli&efu taifcd P°J9'Jfr*u* from death, to life; and others, to Laz,artu (linking in the grauc, or,tothe widowesfonne of Nairn, lying dead; vpon the bcare;or,to lairw daughter, that was dead in thchoufe: noting three degrees of finnes , one more notorious then the other,yet all in the flax of death , vntillChrift by his Spirit flaallinfpirc life into them: andthisisthe perfect analogy and proportion,bctwixt a dead man, and a (inner: and there- fore HelUrmmes exception is falfe, that they doc not agree in all things: for thereis nothing, wherein they doe agrec^nor,. if the comparifon bee rightly proportioned. 82. SecondJy,ifthey did difagrec in other things , yet in thisjwherein lyeth the life ofthe limilhude, they muft needs agrec,that as a dead man hath nothing,whereby he can hejpe himfelfe,fortherecoueryofhislifc: fo man fpiritnally dead, hath nothing in him,no faculty,or power ofthe fbule,where- by he can any way further the obtaining of his couerfio. And this was Saint Attguftines opinion , agreeable to the Gofpell: A ^ t . for his words are plaine, concerning? W.rconuerfioiy hat he &k.trb&c*p.$t was 33<5 ^JRetracliuefrom Motive. IX was called from Heauen , and by that mighty and trfe&uall calling conuerced; Gratia Detfolaerat: It was oneljf the grace ltiliin.Mmyr. of God. And no other wife did litftmc CMartyr conceiue duobfri. thereof, when hce fay ch, That as to haue beewg at the firft, when wee are created, was not ofourfelues :fo U choofe and fob low that which is f leafing to God, is ( net by vs ) hut by hispr- fwadingtandmstiingvst9 the faith. In this therefore, which if the point of the queftion, thefimilitude holds moft flrong- ly,and Co BeUarmines exception i5 nothing to the purpolr. 83. Thirdly, and laftly, it is moft abfard of all, which hce fayth,thar.becaufc a (inner liueth naturally, therefore hcrno- uech towards grace,more then a dead carkas to nature,which hath no life at all: for in refpeel: of grace , it is all one to hauc no life at all; and to haue no life of the Spirit. For nothing can worke aboac the compaiTe of it ownc beein^. Natural! life cannoc cranicendthc Spheare of nature, nor anyway moue to the Spheare of grace. For as Plants that liue the ve- getatiuelife , cannot arifc to the fenfitiuelife , which is in beafh , nor they to the ritionall , which is in tnzn 1 So neither can thefe arife vp any whic to the life of the Spirit,which is in Gods Saints, till a new life bee inspired in- to them: which new life, as it is the conuerfion of the foule to God, fo it is the foundation ofall fpiritu^ll aclions , feeing lifcineuery kinde is the foundation of a'l the aclionsinthac kind. For vntill there bee life in a plant,it doth not grow,vn- till it bee in a beaftjt doth not moue nor feele,vntill in 3 man, h^e doth net thinkejfpeake.orrcmember ; and fo vntill this life of the Spirit bee in the foule, it cannot will, nor worke a- ny thing that is good. Therefore I conclude, that though a linner hue naturally, yet bceing dead to grace, that that life doth no more helpeto his conuerfion, then the fenfitiuelife of a beaft doth to the obtaining ofrcafon , or the vegetatiuc lob. ?. h. life °f a P^ant to tnc obtaining of fenfe. CoJ.3.1^ 84. The Gcfpeil tcacheth ,' that all fhould read the Sctip- i*Pec. 3.15-. tures/orfoour Sauiourchargeth; andhis Apoflle* Paul&ad *• Ioh z,n |j, Petered /*6»,charge not PricHs onely.buc all others. And J4', " AbrahamkvA^ the rich Gluitons biethrui to Mofes. and Luk.xtf.i0. J ' lhc M o t i v e. I X. the Romifb Religion. g 5 7 the Prophets. And the Eunucn isnotrebuked,but3pproued A<3s.8 18. by PhUipfoi reading the Prophetic of Efiiy. And the Bercans Acts 17.1 1. arc commended for examining Pauls dodrine by the Scrip- ture: which (hould neuer haue bcene, ifit had not bcene Jaw- full for them to doe it. This is the do#rineofthe Gofpeil, gdUtverbo moflplaineandeuident. Bjc the Church otRome teacheth, DeiM.i.capAS that all men mufl not read the Scripture, to wit, Lay mcn,Cx. A^orim in/lit. ceptthey bee permitted by their Ordinary , becaufe pearles moral *••«*•**■ arenottobeecaftamongft fwinc : nor a 1 word, or a knife p0Kc.f Jr'^nt- pur intoachildes hand;noroccafionoferrourcrTercd to the /■^,'4' * ignorant,nor matter of offence to the weake: as alio, becaufe CojUrjLncWii, they are more obfeure then can bee vndcrftood of the Laicks, and common fort of people. Thus they paint ouer the foule wrinkled face of /«,*?£*/, with falfe colours : but yet the con- trariety is plainc. All ought to read the Scriptures : and fome ought not to read the Scriptures. The one is the doctrine of lefus Chnfi: The odier, of the Pope andl his Church. 8 5. But Be liar mine <\\(\\ng\i\0n^th two wayes.F;ri1,that there is a double way of knowing th? Scrp'ures; one by hearing, and another by reading. The firft is commanded to all, and therefore nee; Mary to be vfd of ail. But this latt is not com- manded to any , but to the Clergie,and thofe whom they fliall thinke fit to read them with profit, and without danger. But who fceth not, that when our Sauiour willeth to fearchi the Scriptures, bee fpeakerh of reading? And when the Bercans examined Pauls fermon by the Scriptures, they did it by rea- ding. And when ^Abraham remitteth T>iues brethren to CMofeS) and the Prophets, hee fendeth them to reading. For Mofef^wd the Prophets were dead in their pcrfons,and liued onelv in their writings. And bftly, when the Apcltlcs wrote their Epiftles to the feuerall Churches, they wrote them to this end , that they might bee read of all. For (o Saint Paul chargeththeColoffians , after they had read the Epiftle, that they themfelues would caufe it alfo to bee read in the Church of the Laodiceans. Betides , ifit bee a dangerous thing for the ignorant to read the Scriptures , for feaie they fhould ferueic the fcnfe,& fo fal into herefie^orimpicty^hen Z. much 338 K^i Retraclmefrom Motive. IX. Bt&Hitfitpr*. Uhi, Zfpevfeui com Atp&Wf. do cafl, ltAYtfJ.i.cap.ii Maid n.inE- much more dangerous is the hearingofit, feeing there is no preaching fo pure as the word it felte; man cucr mixing fome dregs of his own corruption,with the pure wine of the word; nor any preacher fo Gnccre,but he doth often erre: and fo the hearer being debarred from trying his doctrine by the touch- ftone of the Scripture , muft needs irrecouerably fall into errour* 8c\ Secondly, hec fayth that there are two kindes of Rea- ders. One that read with fruit and profit; others that read without fruk4yea rather with hurt. Now the Scripture may bcereadofthcfirft,butnotofthefecond. ButI would know of him againe,who haih that power to difcerne betwixt thefc two. Doe they know the heart of a man ? Or^n they pro* phecy ofthat which is to come ? If they cannot doc thefe things, then they ought not to locke vp the Scriptures from any,vpon this furmiie ; but permit the vie ofthat which is goodtoalljandicauethefuccefle toGod. Againe , becaufe Some peruert the Scripture to their damnation, fhall therefore ail bee forbidden to reapecomrort by i? Becsufe the thcefe robs3andkils with his fword , (hall not therefore an honeft man vfc one for his owne defence ? Bccsufethe Spider fucks. vp poyfon out of the flowre, therefore (hall net the B.e fuck honey? This is to take away the vfe of all good things. For as the Poet fayth, Nilprodeft qucd non Uderepcfftt idem: No- thing fo profitable in the vfe , but in the abufe may be hurt- ful] and nuifant. 87. LaOly,are tie ignorant common people more fubket to erring and hereiie,then thelearncd? Let Efpenfatis9z lear- ned Bifhop of their owne, informc him to the contrary* / r*- tn either (fayth hee) that an Italian 'Bifhop toldmejhat his conn* trey-men were fcarr ed from reading the Scriptures , left they pjoptld become heretik*s\ as if herefies did fpringfrom the fludy ofthcScriptures^awd not rather from the neglect and igno- rince of them* And if he will not beleeue him , let another learned Rom3n:ft ftc p out & tel him, that very few ignorat per~ fans were the authors ofherefie:3c another, that learned men, & indued with great wits Jail hyt heir pride into herefie ; fojhat he need: Motive, IX. the Romifh Religion, 339 need not fo much feare , left herefie (hould build her nefl in the bofome of the poorc ignorant man , as left like the Eagle fhee (hould flyc aloft , tnd fet her iclfc in the top of the high Cedars of the Church. 88. Butwlmdoelftandto ©uerthrowthisvainecxecp- tion,(inccitis no better then a mecre deception, confuted by the practice of their owneChurch.? for without difference, any that will pay for ir,beeing nf uer fo ignorant, might haue a licence to read the Scriptures. And wc had he ere in England in Que cue Maries daycs,a Romifh indulgence, that hec that could difpend a ccrtainc rcucnue by the yecre,might read the Bible in Englifh , as is reported by Mailer Cartwtght in his anfwere to the Preface of the Rhemes Tcftam* nt. So that u asdearcastheday , that it is not the fruit and benefit that fhou!d come to the Readcr,ihat they regarded, but the profit t nd gai ne t ha tflieuld accrue to their ovvne purfes : neither was the feare of ening the caufe ofthcir prohibition: but ra- ther ; he feare of too much know!edge,lcft thereby the grcflc andfotle abominations of their Church (hould bcedifcoue- red and fo come to bee abhorred and dcteftt d. 80. Tht Gofpellttacheth, that none can forgiue fins, but Godrbecaufe fiboc is a preunrication of Gods Law; and therefore none can remit it, buthceagainft whom it is com- mitted* Vpon which ground venerable Bede writing vpon thefc words ofthe fift of Luke J^ho can forgiue fones Jsut God} (ayth, that the Pharif s faidtrtuly therein : becaufe no man can forgiue (inn: s,fauc God alone : who alfo forgiueth by them to whom hec hath comm tied the power ofthe kcye s : and therefore Chrifl is proucd to bee trueJy God by this, that hee can forgiue (nines. a> God: and it may be proued further to bee true, becaufe cur Sauieur himfelfc spprooueth of that fpecch of theirs,r.or (hewing *ny manner of diflikc thereun- to* And thererore Saint Ambrofe affirmethplainely , that/* forgiue fonts,is not comm n to any man with Chrift. This is (fay th he) the oncly office ofChrift, who tocke arvay the fone of thcworld. And Cjprian as dhc&ly; Onc\y the Lord can take pit tj/nd grant pardon to fonts which are commit ted again ft him. Z2 But Cartwrigbn an- fwcre to the Preface ofthe Rhemes Te- ftament. 16 Efey4j.if. luk.f.n. Bcda in Lu\, 5. Ambrof.epift. CyprianferM iapfi. 340 ^4 Retractiue from Motive. IX. * - — ■ ' * — Grrgor. de V&- But the Synagogue of#*;w.5o»/'"-3* may bee obtained for a price. And therefore thete is a cer- ., - . taineratefet downc for all kinds of flnnes , as Murthe*, In- in^part.q. 25" ceflbjSodomy, Sacriledge3&c. And Jquwasihui reafoneth, mj.a If Chrift might releafe the fault without a^yfatisfaElio}ti thenfo may it be that the*? ape. By which wee fee, that according to their do£hine<>the Pope hnh afmuch power to forgiue fins, as Chrift himfelfe lmh:which if the Scribes and Pharifes 1U ued anut of the Sacramet,groudecr vpon the treafure cf fupererog3tcry works, which they fay,is *n theChurchjand confequently, in the Popes difpenfation. Concerning the fii ft (they fay) that Chrift abfolucth a (in- ner by hisowne power; but che Preft a by the power of Chrift, committed vnto him in that famous Legacy , Whofe finr.es yee remit on e3rih,they arc remitted in Heauen. 91 .To which I anfwere two ihing%Firft,that heercin they ir^^'fs corradia their ancient fchoole.For Peter Ltm W,onc ofthe ut-fju ' raaftcrs of che fchoole,doth plainly sffirme^hat Rich only arc worthily abfolued by the Church, who are abfolued in Hea- uen: becaufe by the error of man, it may fa happen, that bee xhat fccraeth to bee caftout of Gods family, bee ftill within ^ an j Motive. IX. the Romifb Religitn. g^r and he who may be thoghe to reuuine within,is notwithft an- ding caft out. And that therefore God abfolueth differently from the Church 5 God by remitting the finne, & purging the foule from the blemifli thereof , and freeing it from eternall punifliment; the Church by declaring who are abfolucd by God. By which notonely his opinion isroanifeft, that the Pricft hath no ibfolute power of abfoluing a finncr,but!one~ ly of declaring that hecis abfolucd , which is our doctrine .• butalfohisrealbnisinuinciblc , that becaufe the Pricft may erre in his abfolution ; therefore hee hath no fuch abfolute power committed vnto him. And that wee may notthiake that this Maflcr of theirs is without fchollcrs , theglofTc of their decrees doth fet down afmucb,when ithyt\\tDimitUB- turjdeftt Jimitfa oftendantur: Let them bee forgiuea, that is, BlPin& W*T* let them bee declared to bee forgiucn. Which , becaufe it z&l'll* fpcakes too boldly; therefore their iudicious Cenfurers haue caufed it either to bee blotted out, or compelled it tofpeake ln^ex exp oood,and dor bting.Knd in an other,that the knowledge of God is the engine, by which the flruttfir€ XVI U live. .•v. t"t> i»cwart._ *it-1.cap.i.$i. h$ld. And thus hcebclccucd as the Church belccucd, and the Church M O T I ve. j\. we KOmyp ncugion. 3^y Church as he, and yet he^ncitherknew what the Church^nor ruVnfelfe beleeucd. This is a braue faith, and worthy to bee canonized to all pefterity, for conquering the Demi). But what it the Deuill departed from the Collier, not becaufe hee was fcarred with his bugbare faith, but becaufe he perceiued him (2k enough iinangled in his fnare, and fo needed not to tempt him any more , being already fure enough hisowne? Where was his faith then? Sure I am, it is farrevnlike tothac faith which the Scripture fpeiketh of, which is often called by the name of knowIedge,and not of ignorancc^s Efaj 5 3,, II. Ioknij.3. . -. 7. Againe, another sffirmethplainely , to wit, Linwood \n™\L™dt their Lawyer, thn for fimpler people it isfufficient to beleeue the fumarinitat. articles of the faith impltcite: that is^onfufedlyjand infolded- Jy,and not dii1in£tly,and plainely: as a bottcme of yame fol- ded together,which lieth in a fmall compaiTe,and not raueled out at the lcngth,thatitmaybeefeencand difcerned ineue- ryparr. And their Angclicall Do&our, Aquinas , cempareth Jquin.i.i.q.^. Gods children to affesyand their teachers to oxen ( becaufe it is **"f.6f faid in the firft Chapter of /^,that the oxen dtdplow , And the *Jf*s fed bjthcm)& that'll is furficient for them tn matters of faith to adhere vnto their fupcriours. And in the fame place, hee condudctbjthat a man is bound to know no more expli* *rt#^,butthe Aritcies of the faith. As for all other do&rines ©f Religion conteined in Scripture, it is enough to beleeue them imphcitely. And againc in another place hee faych,that idem 1. .1.5.8a. knowledge doth occajionally hinder deuottonyand therfore jhat *^-5 fimple men and women , that are voyd ofkn ewledge , are for the moft part mo ft inclined todettetion. But I confefle, he fpeaketh this of i'uch knowledge as is not fan£t ficd,but puffethvp:how be it hee fhould then hsue afcribed the impediment ofdeuo- tion,vnto the pride that 2ccompanieth knowledge , and not toknowledge. Hence grew that notorious celebrated pro- uerbeoftheRomi(hSynagogue,that Ignorance is the mother of devotion. And it goeth for currant amongft them all, as yetvncontrolled. Buthowoppofiteisthc very found there. ©f,]Co that which holy Scripture tcachcth, that ignorance is the tmiher 350 k^A Rctratliuc from Motive. X. Mat, n. 37. mother of err our, and of (oily, Preu. 7. 7. and of deftrulliert, Hoj.1.6. Thus wee hauc their open confeffion : and what ftould follow,buc their open condemnation? 8. But prraducnture the Iury requireth fuller euidence : ht them lift therefore to their do&rines : diuers whereof ci- ther directly maintainc ignorance,or at leaft by ncccflary con- fequence driue thereunto : and they are fucn,asarc not the particular opinions ©f priuate men , but the opprootxddo- brines of their Church ; fo that a man cannot bee an entyre Romanift, but he muft ncedes fubferibe vnto them; and fub- fcribingvnto them,muft alfo needs confeffe, that that men- ftrous ignorance which is in the Church of Rome, doth iffue out ofthcir corrupt fountaine.To come therefore ynto them. x. o. The firft doctrine that brcedeth and nouriflieth igno- rance amongft them , is their locking vp iheScripturcinan vnkn^wne tongue, that the common people,being ignorant of the learned tongues, may not be able to read them, much Jcfle to vnderffondthcroto their comfort : which that 's fo, bath beene partly declared already, and may further bee de- ft//. #,anothef Icfuite, going a ftcp further, faith, that it is mtrd /. 8 £,»•"• not expedient for the [acred volumes to be tranflc.tcd wto Mother tongues ', becaufe thereby the vnitie of the faithfuitjhould be de- trimented, and diuers caufes of errors and herefieswould jpring Salrner.cim.rn vf> And Sdmeron, a third lefuite, defcending yet a ftayre 1, Cor, 14. lower, faith, that the tranflaticn of the Scripture fhouldbe onely trilinguis, of three tongue s^that is ^ Hebrew, Grc eke, and La- tine , in honour of tht Trtmtie. Or, as another foih, Becaufe thofe three tongues were onely fan£l;fied vpon the Crejfr, Here- (onciL Trident, vpon the Councill of Trent decretth, the old: vulgar Latme SejJ'. + decret.x. Tranjlation of the 'Bible to be onely authentically and alone to bee vfedm aHpubhke Leisures , Deputations, Preachings, and ex- pofitions. And though Pope Pins Quartus forbade onely (as teU.de verba 'BdUrmine faith; fuch to read the Scripturevas had not licence Dei.lik, x.c.i*. thereunto giuen them by their Prieftor Confeflbr, to wit, fuch as could rccemc no damage, but profit by their reading : M o t i ve. X. the Romifl) Religion. 351 yet Pope C/ementtbc eighth, as another Iefuitcconfcflcth, A\nr.i*(lit. tooke away all faculty of giuing licence to any to read the *w*l%U%*c,i>t. Scripture,or to retaine wrh them the common Bibles^r any parts of the Old and NewTcftamcnt in the Mother tongues : (o that (as vvofull experience hath taught) ic was in times psft in this Land , and is now in thofc places where the blou- die InquiHtion is excrcifed, a fufficient ourke ofan Heretike, and caufe offirc and faggot , to bee found with a tianflatcd Bible in their houfes or hands. 10. This is their do&rine, which how it ingen Jreth and nourifheth ignorance, who feeth not ? feeing firft it locks vp the fountayne of knowledge, that few or none of the com- mon fort can dtinke of the waters thereof: clcane contrary to that famous fayingof learned Origeme, whocompareth Orig.'m TAtt.^ the Scripture to lac obi Well: where not onely lacob and his cmr* &$***• Sonne s^at isjhe Learned; but alfo the Cattellandthe Sheepe, that is , the rude and the ignorant doe dtinke and refre/b them- felucs: buttheiemenbarrcout the poorefheepe, anddriue them away from the waters of life, to no other end, as it may be thought , but that they ftiould pine a way with thirft , and Jiue and dye in blindncfle and ignorance. For if all found and true knowledge is to be found in holy Scripture, and therein is the whole counfell and will of Godreuealed vnto vs, fo farrefoorthasitconcernethourfaIuation,itbeingtheJE^;j?/^ Greg. Epijl.t£ ef the great lehouah to his poore Sttbietts, to enforme them of his will and pleafure, how ftiould they poflibly clime to this true and fauing knowledge,who are debarred from the place and meanes where it is to found and had , and not permitted toreade this Letter, orhearcic read vnto them? contrary to that do&rsne of JVaz,ianz,ene9 who faith, that allChrifiians Na^an^hom.^ ought to come to Church 9 and there read tbemfelues, or if they be V°m>* Bfflbam, not ab/e, he are others re ad vnto them the word cfGod* 11. If they reply, and fay, that it is enough for them to know theTrsdiiions of the Church: I anfwere, that if there were as certaine ground for their Traditions, to prooue them the word of God, as there isof the Scripture,then this allega- tion nvght carry fomefhewofrcafon ; but the vncercainty* BOtfcCitJf, 35* \_ARetrAttiHcfrom Motive. X. nouelty, mutability , and abfurdity of many of them, doe plainely fhew,that it is no fafecourfetorepofe the ftrength of our fa'uation vpon them, buc rather to flye to that founda- tion which is immooueable. If they fay, that the people mud be content for their knowledge to depend vpon their Priefts, and to draw it from tbeir lippes, and fo by that meancs may attaynca fu'fficienc meafure of intfruclion: 1 anfwere , thac thePrieitsareforthemoft part as ignorant as the people, as fhallbc fticwcd afterward : and if any be fumifhed with gifts, yet they feldome teach the people ; and when they doe, they prcach,in (lead ofGods word, their owne inuentions , idle Agrip. de vanit, tales,and meerc tales,and fables : witnefle Cornelius Agrippa% cap. Tbeolog, and Dante their Poet, two no great enemies, but faft friends Vmte.cant6.19* to Popifti Religion. Nowifa man fhould bee contained to fup vp whatfoeucr euery fottifh Prieft, or idle Fryer, or craf- tie Iefuite doth belch foorth, without examining doubdefTe hec fhould fucke downc much poyfon,in (read of wholfomc iuyce. If they fay, that there is multiplicity of good Bookes written to this end, to inftru6t the people in the grounds of Religion, and to ftirre them vp vnto godlines and deuotion: I anfwere , there is indeede a great number of fuch Bookcs, which are fo farrc from gendring found knowledge,that they are no better then baitsof Antichrift, feiuing to allure men, vnderfh?wof deuotion,vnto Idolatry, and Apoflaciefrom God: for if they were found and true, why fhoaldGods Booke, which without all queftion is mod found, bee prohi- bited, and they admitted? Why is itnoth.vfull to examine them by that ru!e.? and why fhouldall Bookescife, which any thing make againft their Religion,bc fupprctTcd ? and by great penalties forbidden? Surely this fheweth, that all their Bookes of deuotion are but rotten ftuffe, and mecrc hypo- criticalldf uices to deceiue the fimplc. 12. Laflly, if they fay, that all our tranflations are falfe and erronious;and therefore that our Bibles are not the word of God: I anfwere, that indeede it is impoffible to hauea Tranflatton fo exacl & perfeel, that no fault nor impcrfeclcn fliuld be found thsrin; ncucrtheles/he chief faults in our tran- flaticns rvi u t i v t. ys.. we lu/stfija Million. 2 r ^ flatioiis are,for the moft parr,in refpe ct of proprietic of words andphrafes, which are nothing repugnant to holy docVine orcoodlife, and notinanymateriallor fubftantiallpoynt of faith : and thofe alio are not frequent, but heere and there difpcffcd, which cm no waies hinder the profitc tobegathc- red by the reft of the Scripture : and if for fomc corruption in tranilations the Bible (houldnotbcc read, then none but the originall Hebrew and Greeke fhould bee invfe; for ail tranftitions are imperfect: yea, theirfo much extolled vul- gar, authorized by the CouncillofTVtftf/-, wherein the Di- -$ran.Lu€ W£m limes otLoaane obferued many errors : and Ifidorm CLrins, fat. in anm% m a Spanilh Monke3 proftlTed chat hce found eight thou land bibl. fauts, though for his plainedealing hec was plagued by the A^andf0lan.m Inquifitors: and after that it wis decreed authenticall by the T>'daicaliiii^ Councill, (a thing worth the noting) yet i t was corrected and caftlgated, by the authority and commaundement of fixe Popes fuccefliuely. Nay , the Hebrew and Greeke copies themfclues fhould not bee permitted ,• for euen they , if we« will beleeue the Romanics , are full of corruptions : but as BelUrmwt faith of the corruptions in the Hebrew text, fo wee ff • y6, verbo may truely.or me imperteaions in our tranilations, Nonfmt &7m ^ tanti momenti)Vt inijs qu com. m ture in thofe things wtveh pertaine to faith & good manners. sacrab'fTn*' 13. Moreouer,befides all chis,ic Is no maruell if chcy con- defe^decriT tendfor their vulgar Latinc Bible, that it fhould be onely au- Con.T>h;!.p,i%e.x thenticall, feeing many Romifh errors arc thereby maintai- RbemeHf.anxot, ned, which in the truth of your originall haue no colour of lnPr*faM defence. And fo this doctrine doth not onely vp hold ig no- n0U*tefiaff* ranee in the fimple, but alio hercfie among the learned. As for example, to prooue the interceflion and patronage of the Virgiuc Marj9 they alledge that text ofGenefis, falfely tran- flated, Ipfa content caput Serpentit : She fhali bruife the Ser- Gcn' 3« *!• pentshead: whereas the Hebrew truth hath moft euidently, H*,or ltt meaning the Seede of the woman, andnotShee. Againe,t9 prooue their Maflfe Sacrifice , they alledge that of A a Cjent 2j4 i^4 Retraffwe from Motive. X. G en. t 4. 18. Gen. 1 4. 1 8. Melchiz,edek^ obtnlit pattern & vinum : erat enim obtulit. focerdos : whereas in the Hebrew text is no word that figni- Vrotult. ficth, to offer ; buttobringfoorthjandtheconiun&ion cau- fall is alfo wanting. They cxter uate originall fmne by the ~ • „ corrupttranflationofthatttxt,(7^». 8. 21. For v\hereasinthe original] it is, Ftgmentum cordis eft tantrum malum : The frame of the heart is onely cuill : their tranflation hath, The cogi. tation of mans heart is prone vnto t u 11. To prooue their inuocation of Saints, they ob;e£t that of /Heb.Q* L%.C^rtflHS femeloblatHs efi ad mult or nm exbanrienda fee- cata : now where a)l is drawne out, there nothing remaineth 5 and yet in the original] there isnofuch word. Laftly,the Council! of Trent it feife, to prooue that the Church may di» ipenfcvvi.h the Sacraments, contrary to Chrifts inftitution, r and nicer them, abufcth that text, 1. Cor. 4. 1. where the ;. a*. 4.1. Mjnjfters arc called, DifpenfatoresmyfteriorumDci: whereas the Greeks word>o/xSrofeo©-, importcth nofuch matter. Thus wee fee great caufc why they fliould Hand vpon this vulgar Latineonety, becaufeit affoords vnto them fuch pregnant proofs Motive, X. the RotnifJj Religion. 355 proofes for the defence ofthtir groiTe errors* It defends them and their errors, therefore they hauc reafon to defend it. And thus by forbidding the Scriptures to bee read of the people, they multiply ignorance; and by allowing onely their Latine translation for authenticall, they hatch hcrefie. 14. Secondly,their do&rinc which commandeth Prayers 2» tobe made pubhkcly and priuately in an vnknownc tongue, tendeth to the fame end : for though , touching priuate prayers, they agree not amongH themfclues; force affirming, that the people ought not to (ay their Vaternofter, Ave Ma- Ledefilef. Hb.de ria,and (^fattens w any tongue but the Latine, becaufc this W* lmgua.firip. hath beene the ancient cuftome of the Church, as they pre- i?"/^'*" - „ tend. Omers, that it is lawful! topray in our natiue tongues : i+.pag. 4S1. but yet if v\c doe pray in Latine , it is not vnfruitfull. Not- Salmer. com. m withftanding,their continuall praclice fheweth their moft ap- i>Cor.\6Jif.i: prooucd opinion : for among them ail , you ftnli hardly finde A\or- infitLmtt* one in an age that vieth any other but Latine prayers : but as c^r £w^-rjrf. for publike prayers in the Church, it is the doctrine of the cap. 19. Councillof Trent, armed with a curfe, that no part of the Dluine Seruicc and publikc Leiturgie bee celebrated in a s°eff[l /.%■& 9 knownetongue.Now how can this but noozle the people in BtU.de verb, ignorance, when they are taught to babble out in their dc- DsiMb.itcap.i6 uotions, like Parrats, without vnderftanding what they fay ? Surely this muft necdesbeeablindedeuotion, andanigno- rantzeale, when the tongue fhall pray, or rather prate, and the heart not vnderfhnd what it vttcreth : for if true deuc- tion be a religious offering vpofthe whole man, botkbody and foule, and euery facultieandpartof both to God, by way of fpiritualifacrifice; then certainely that cannot bee truedeuotion, butblindc delufion, when the affection and the tongue (hall bee lifted vp in prayer, and in themeane while the vndciftanding dial! be idle, not knowing what the affection and tongue doth: feeing the proper workeofthe intellccliue part of the foule is to know and vnderrland,which by this meancs it is depriued of. And this is that which both Aquinas , their Angelical! Doctor, purpofely confeffeth, and Rabbi BtHarmine alfohimiclfe, though vnawares : for the Aa 2 one 35* y_A Retrattiue from Motive. Aqu'm. torn, in I , COM4. Bell, de verb. Aa.3.17. Rom. ix. *. Ioh.x^.a. X'icolSrficM tidot. animor were not fuch,neither euer did workefuchfeates as arc rcprefented by their Pictures. Two Pictures 1 cannot pafle ouer in ftlcnce,which I haue feen and obferued with my owne eyes : the one at the Church of Rtmfeji in Huntington-fawt , neere adioyning vnto that, quondam a famous and rich Abbay. In this Church , in the lowcft window.in the right He, is a piclure of a paire of Bal- lance, in one skole whereof istheDeuill, and in the other, a wornan,and the woman is more (infull then the DeuiU,ouer- wighing him cuen to the ground.Behold,a Lay mans book, whueat wife men may wonder, foolcsmay laugh, and wo- men may bee inraged , and euery one may read the folly and prophanenes of thofe times. Sure I am,hcere is little inftru6ti» on for thefou\es health. The other is in the Cloiftcr window of the catheJrall Church of Peterborough , where is painted out at large the hiftcry of Chrifts pafllon. Inoneplace where- of, our Saniour Chriftfitteh with his twelue Apo{tles,eating his laftPaiTeouer; which btcaufeitwasvponthe Thurfday night before Eafter , commonly called Maundey Thurfday: therefore they picture before him in a difii, not a Lambcas the troth was, but becaufe it was Lenrt (O miferable blind- nefle) three pickerels; fo that now the Pafchall Lambe is tur- ned into a Pafchallpickerell , and all forfooth, to nouriflh in thepcople,thefuperftitionofthe Lentfaft. For if they friould fee Chrift eating flcfliir,Lent,what an incour8gement would thisbc (thoughtthey) for the people to doe the like? 18. And thus Images may vvel b<* called Laymens bookes* But what bookes,you fee, euefr fuch as teach lyes, and fuper- iiition,& no found ind true inftru&ion. I could heerc relate how that Saint Dn'-fiane put life ( by a trunke forfocth) into the Image of the Virgin (JMarypvi& made her fpeake againft the marriage of Pricfts, when that contrcuerfie could no o» thcrwife bee decided. And how the Image ofthe Crucifixe nox.de figM .14 y(cd to fpeake to Saint Francis, to tke end, to giue authority «/> 3« to the order ofhis fraternity: and that vpon two Images in a Church at fmce }i\\t one of Saint Uominic^ the other of Aa4 Saint 360 y^4 Retratfitte from Motive. IX« Antomn.fari^. Sainc/V«/,werc written thefe word*: On Pauls: By this man ftt,»j.ff.l.§.it yen m.ij come to Chnft. On 'Dominickj: Hut by this man yon m*y doe it eafilicr : becattje 'Taxis doclrine led but to faith i and theobjsruatign of the Commandemeiiti : buteDomimc!^s taught ■wttw&tion of Councils which tstheeafierway. All this, and aim chniorc might beproduccd to this purpoft. But Icon- C'U ic the point with the ccnfure and contention of their owne tfflo ^m. G4W*fWbtf c ;t ofthe writings ot MUm^ifiop of Mini. T>mn. ' *t:im conclude Ji «.■.•••■ h him , that as if officious lyes Jhouldbee CMffuutjonfult. addedto the holy Scriprures t th ere would remaixe no authority gag. 1 7$» »5r weight ix them. So., no err our nor f, '. ,, fa I fastld be tolerated in lr/ugss and Pictures in the Chxrcbyjeeing that an err our not refjtedjs recetuedfor a trueth. A'ld in the Cmc place , the fame Cafllwder doth bewaile the abule of Images m the Church ot'Roms, r_ffi mingtha; fuperflitionvtas too much p am- fered thereby .& that (fhriflians were nothing behind theh'eathe, in the extreme vanity ojframing^adornmg^andworfhippng of /• mages. Thus fire QaffiunAer . omx. of which we m?y perceiue the chiefe lefTons that are learned out of thefe Lay bookes3to wit,ignorance,fuperftition,and Idolatry. And therefore, no maruaile if all thefe vices raigne in the midfl of their Churchy as plentifully^ amongft the Heathen themfelues. io*. Fourth!y>theyde]iuer for found doctrine, that where* as Saint lohn fay th, that they which haue the anointingof the h»* ly Ghoft, know all things: Hee tne.?neth not, that eucry one fhould haue all knowledge in himfclfc pcrfonally,but that c- , .„ . , uery one that is of that happy fociety , to which Chrift pro- ■Kbemi^mlob. m',fed and gaue the holy Ghoft , is partaker of aH other mens or aces and gifts in the fame holy Spirit to faluati$n. And thus whereas Saint lohn mcaneth, that eucry true Chriftian , both by the outward preaching ofthe word , and by the inward vnclfon ofthe Spirit , rnth a d-ftincl knowledge of all things ncceflary tofaluation: They fay, that it is fufficicnt.ifhebtt partaker ofanothcr mans knowledge, though he be empty 8c voydc himfelfc. Then which,what can be a greater nourifher of ignorance, and quenchcrof knowledge? For if I may bee faued by anothers mans knowledge and faith ; And if it bee not required chad (houldknow al things neccflary to falua- tion a. 10. JYl KJ I l V a. ^v.. *"C. l\ur/njfj j.\iLivtvrt* 2(J tion in my owtKperfnn , but may hauc a fhare of another mans knowledge , what need I greatly feeke for knowledge myfeife? And why may I not repofc thchopeofmyfjluati- on vjton other mta ? And heereby wee may obferue their groflcabfurdity, Inthecafeofiurtification they teach , that wee are not made righteous by the rigbteoufnefle of Chriit, imputedvnto ys,chough hee bee the head ofthe body of the Church , and the Spirit that aimnaiethic, procecdethfiom him; and yec heere they fay, that a man may be made wife and knowing,by the knowledge of other their fellow members in the fame body,abiding in the vnity of Chrifis Church. Whac is this,b;j.t to aduance themembert> aboue the head, or at leaft, to forget themfelues. nor caring whac they fay , fo that they maintaine the caufe they haue in hand? 20. I, bu c Saint Auguftine faych, If thou hue vnity .-for thee d*g*ft*trafl. in- alf:)hacrihe,whofoeuerh*thatiytbiKginit: it is thme which 1 Jv'^** p/. battel it isminewhicb than haft. And againe in another place jL™ hee fayth: when Peter wrought mracles , he wrought thtmfor mejbecaufe I am in that hodyy in which Peter wrought tbem% In which body, though theeyefeethi and not thee are : andthe eare hsareth,andnot the eye: yet the eye heareth in the eare , and the carefeeth in the eye^rp-c. Therefore , all the grace and know- ledge chat is in any other of Gods Saints , either liuing, or dcad,\s ours by participation: And io , that which was fufn- ciencinchem, for their faluation, is alio enough for vs, for ourSjthough wee haue little,or none of our owne. Thus rea- fon our Rhemifts, in the place before quoted. But Ianfwere firft, with our rcuerend,learned countrey-man,Do6lor.FW/t> that Saint Auguftine vnderftandeth that pbee ofSaint Ichn9o£ an a&uall, and perfonall knowledge, mfpired by the holy Ghol^concurring with the outward miniftcry of the Church, and not of any generall knowledge infufed into the Church, tobeetransfufed9 and difperfed among the members , by an imputative participation. Second!y,if a man may Ib.7.i7,&i£. people ;doebarre them out from all found knowledge, and 15. impriu n fchcra in a gaole ofignorance?blindncfie, and fuper- flition. 23,Lafi!y, M o t i v b . X . the Romijb Religion. 3 6 5 23. Latfiy,theiibrauedo6frine,touchin£ Implicitefaich, doth tend to the fame end, and bring forth the fame cfFecl, and that more ctTec'tually then any of the refl. For thus they teach,that it is not neceflaryforaLayman, to know any merely Melan. trail. $, a disltnfl: knowledge ^ fane fome few capit all heads of Religion, as> c.i7.ant.i J. that there is one Godtand three ferfons. That Chnft is come in BonauenU theftefh,and redeemed vsfrom ourjinnes ,and [hall com againe to Dur*fttt* iudge the qmcks and the dead ,ejrc* Asforthereft , insuffici- ent to giueaiTem vntocbe Church, and beleeue as it belec- ueth,though they know not what it beleeueth;yea,that they are not bound exprefly to beleeue all the Articles of the A- poftfcs Creed, which is not withstanding nothing els but a briefe fumme and Epitome of Chriftian Religion, and one of the principall grounds of the Catechifme. And this is the Colliers faith fpoken of before, fo much commended by ma- ny of their greatelt Oarks. Now how can this but nourifh mod grofTe ignorance? For when the people are pcrfwaded that fuch afhort fcantling of knowledge is fufficicnr,and that it is enough for their faluatio,if in a rcuerenec to the Church, they beleeue as it beleeucth: what reafon haue they either to labour to get any further knowledge^ or to increafe and grow vp id that which they haue attained vnto ? Surely, m matters of Religion,fo great is the auerfenefTe ofournaturc, that wee arc all fofarre from endcuouring to get more then isneedfull, that few fceke for fo much. And therefore they that bound our knowledge within fo narrow limits , chcrifh this c©rrupcion,and by fpeaking pleafing things vntoit,lull it afleepe in the bed ofignorance. But in the mcane time, how contrary is this to the wordof God,Ict the world indgc.fceing the ApoHle prayeth for the ColofItans,chat they might bet ful- filled with the knowledge of Gods wtlljn all wifedome , andfpiri- Col.x.xo.i Xj tnattynderfianding : and that they wight increafe in the know* ledge of God: Whereas chefc fellowes would haue Gods peo- ple co bee empty of knowledge, and in ftcad of growing , to ftandataitay , refting vpon the fuppofed knowledge ofthe Church. And whereas the fame Apoftlc faith vnto the Thef- falonians, 1 'mul* \:not haue you ignorant Jtrethr en, fpeaking in i.Thcff+ij the 3<5<5 k^A Retracfiue from Motive, X. the fame place, of very high and deepe myfteries: as the (late ofthe dead.thercfurrcclion and aftiudgement : they on the contrary fay to theirpeople, W!e would haue you ignorant» brethren* Thefe things are {o groffc and (hamefull , that if the Church of Cfyw# were not the whore ofBabylon.foc would blu{h,that any fuch imputation fhould iuftly be laid vnto her charge* 24. Thefe bee the Romifli doctrines, which directly, and naturally ingendcr,andmaintaine ignorance: and therefore narnaruaile, if aflood of ignorance doth ouer- flow the field of their Church, feeing it burfteth forth by fo rnanyfpowts. Let vs take a view therefore a little ofthe effects and fruits of thefe do&rines,both in theCIergie,and the peoplc.Touching the ignorance ofthe RomifhClcrgic , what it haihbeenc in former ages,and is yet at this day, though the Icfuitesbraggc ncucr fo much of their new learning , and labour to wipe a- way that ftaiae from their faccs,Iet their owne writers fpeake. Platina the Popes Secretary thus complaincth ofthe horrible corruption and ignorance of thcPriefts in his dayes : Quanta fit anaritta Sacerdotumy&c. How great is the couetoufnejfe of Priefis (fayth he), and especially ofthofe that bee in chief eft au- thority ! hove great leacherj, how great ambition andpompe , hew great pride andidlenejfei how great ignorance both of themfelues and Chriftian doctrine thcw little Religion , &c 1 / need not de- claret when they themfclues doefo openly proclaiwe it, as though they fought praife thereby. This complaint hce maketh in the lite of Marcelliu the firft , and the like in Dents the fir ft ; Boniface the fift : Stephen the third, and Gregory the fourth. The like complaint or worfe , maketh one Bre- denbachim ,Deane ofthe Church of Afentz,y in Germany , in the time oi Charles the fourth, and yeere of our Lord, 1370* The Law ( faith he) */ departed from Priefts , Counfellfrom the Elders , Charity from Prelates , Religion from Monks , Difcip line from Clerks ', Learning from teachers, Stndy from PUtin.invit, Mmelti. tredcnbach.in futferegrinMfl Scholars, &c. and in the end he burftethfoorth into this ex- clamation, O times \ 0 manners \ moft trouble fome andmifcra- blcnmcsX reprobate and mcked manners both of Clergteand people M o t i ve. A. toe liomtjb Religion. 367 people ' Mat hew Parts faith, that in the rime of William the Matb.Parif in Conqueror, forks VPeYe [ovnlearned tn England , /£*/■ fuch GulKl'ConqueJ?* that vnderjlood their Grammar \were a wonderment to their feU /owes. And for Italy, Efpenftus \ a icarned B (hop, h\th9that EfenCcom.m it was told him by an Italian Bifhop , /W his Countrymen did Tit.c.i.&z. notftttdie the Scriptures, but the Cttiitl and Canon Lawes , be- can ft that was thefiortefl cut to BtJhopric\st Cardtfialjhips^nd high eft dignities on earth. Touching Spaine , thus complai- Xlcth eyiluarus PeLtgiw >ikn the Btfhops there committed thou- JluM-Fekg- ft fands of Joules to fome young Nephcwes oj theirs , to whom a man f£^f/^ would bee loth to commit two pear es to be kfpt. And for Germa- nie,!et vs heare their own e compIaint,that mofivfuallyBtfaps tentuga&nK advanced to the Order of Priefthood, vn learned Idiots \ vnfit, gra./tf. viley and ridiculous perfons. The like might bee ihownc in all other Countries; but this is fuffirient for a tafte of the refe- rable ignorance of the Romifh Clergie, dcriued from their owne confeflion. 2$. And therefore we neede not wonder, when we read of many Popes that were vtterly vnlearned, euen {o farre, that they knew not the Grammar : as that Pope that faid (as it is reported) Fiatur, in ftead oiFjat: and being told, that it was falfe Latinc j anfwered, that tn fpight of Phfcian , and all Grammarians , it fhouldbccuer after canonized for true Latinc. Or that Pope, to vvic, Gregory the fixth, who being Larjard. Epit. ignorant ofLatine, was. faine to haue another confecrated cap.i^% \v'thhim,tohelpetofay Mafle, Or that Pope, to wit, Za~ chary, that condemned V^rgilim, a Bifhop of Germany , for AutnuAnnd* faying, there wcr? zAntipodss. Or Paul the fecond,thatdc- l*:\m termincd ai! them to bee Heretikcs , that named the word atma' Academy. Or, Bennet the ninth, who when hee was made Popc'/vas achilde3abcut tenycercsold: and therefore could Bar9jmu.io$$ not haue any great (tore of wifedome in him at thofe yeercs. ^5*. " * , ^ And if Popes haue bcene thus ignorant, which are the heads of the Church, no maruellif Cardinalls, which are the necke, and Archb (hops and Bifhops, which ate the (houlders, and Priefts and Fryers , which are but the armes and legges , bee *oydof allvnderftanding; for how can the members bee wife, 368 ^AKetrdiiuefYom Motive. X. wife, if the head be a foole? And therefore v*hen wee read, t)\n Lois Mar ftlitMy an Attguftmian Fryer, being a^kfd, what the twoftrofs of the Bijhops Mtter figmfied ? answer id>tk at thej reprefented , that the Bijhop never vnderftood the Old nor the NewTeflament. We haue nocauic to wonder at it: neyther when that we read, that a certain Prieft wa$ of this mind ,that whatfoeuer was in print % wm at true as the Gofp ell. Nor when wc hcare another of them fifhing the Virgine Maries name ©ucofthefirft Chapter of Genefls, where it is written, that God called the gathering together of the waters(y^r/^i)&c. Nor another, that prooued our Sauiour Chrift to take away the finne of the world, becaufe the word lefus was written in Hebrew with the letter1^, Sin, inthemidft. But what need I infift in particulars, feeing this was one of the rules of a whole Order, called the Francifeane, or ^Minorite Fry erst Nefcientes non curent dtfeere Itteras : Let not the ignorant re- gard to know letters. Of which rule they euer were raofi ob- fauant : from whence fprings that elegant Epigramme. Cauifti bene tn, nc te vlla ecciderepojfit Lit era : nam nulla efi litem not a tibi. That is in Englifh thus : Preuented well thou hafi the letter tha t doth kill : For not a letter wilt th$H learne, to flop this ill. 16. Now then Ietjtheir3?*w/*j vpbrayd vnto vs the igno- rance of all Arts, and bragge of their Iefuites learning aboue Bo^de fyecclef. all others. And let their Potfe/iwe, and Grefter, and Tanner /i6.ii.;.ia. doc the fame: yet they (hail neuer ftiew a whole Order a- rtffe oibkotb. mongfi vs^ an(J lhat ofClcrgic mcUi that moke a profeffion of Ignorance. As for the eminence of the Iefuites learning, whereof they bragge fo much, wc enuy it not vnto them , fo that they will not make themfelucs the onely engroffers of learning, but fuffer vs, poorc men, to retpyleibmepart vvith them, with whom we may boldly fay, that for number and quality, we haue them that are euery way equally if not fuperiour vnto them, 27. Bat to leaue their Clergic $ and come to the multi- tude of their Lay people, which arc they indeede amongft whom M o t i ve. X I. the Romijh Religion. 3 <$p i whom we may fee the true fruit of thefetbeir doctrines. It is both ftrange and lamentable to behold the prodigious igno- rance of moft, both men and women, that Hue vndcr Popery, and hauc receiued the nwkc of the Bcaft on their foreheads; for as the Priefts teach, fo the people follow, likeaflockeof flieepe following their Bclweather; the one commending ig- norance, the other imbracing it with all their hearts.Somc of their ownc Writers affirme, that the Common people,for the Vmcnu de fine moft part, amongft the m, knew not the Articles of the faith : »**<#. and if they knew not the Articles of the faich , how can they giucareafonofthcm? which Saint ZV^rrequireth ofcuery man. As the multitude ofthe Nmtnites knew not their right hand from their left; fo this rabble know not the right hand of Religion from the left. As for the maine points ofthe Ca- techifme, how can they know them, whereas they arc igno- rant ofthe grounds thereof? For the Lords Prayer, the ten Commandcrocnts,and the Creede,they rumble vp in the La- tine tongue, not vnderftanding one word what they fpcake. They fay Pater nofier, and Credt tn Dchih, and yet they know not what Tater mcaneth, nor what Cred$ fignirieth. Yea/or the moft partsthey fo miftcarmc the words thercof,thac their language is more like to the babling of Infaats,or rather the prattling of Parrats, then the fpecch ©f men. Neither is this ignorance onely to be fouad among the bafeft ofthe people, which hatte no teaching and education, but cuen amongft the better fort of them, that arc well borne and brought vp: andaftcrfoftrangeaodftronga fafliion, that by nomcanes can they be withdrawne from this inucteratcand continued cuftomc of their Anccftors. Hence fpringcth all that groflc fuperftition which is vfed of them: as,crceping to the CrofTe, facing downe before Images, adoring and beautifying them with new-fafhioncd garments, running a Pilgrimage to this Saint and that, fettingvp Tapers before their (brines, wea- ring about (heir necks the beginning ofthe Gofpell of Sainc I$bn> as a prcferuatiue againft the Diuell , and the herbe Ver- uine, being crofted and bleflcd,againft blafts, the white P*- tsr nofier % and the little Creedc, with an infinite number of B b fuck --0 ^A Retractive from Motivi. XI. fiicblikc fuperftitious vanities, whereof there is neytbcr head norfoote. Would any that are not plunged ouer head and cares in igncrance,put any affiance in fuch trumperie? and yet herein is all the Religion of the vulgar, who repofe euen the hope of their faluation in thefe things, andthinkcita greater finne to neglect or omit one of thefe Ceremonies, then t© breake any of the Commandemcnts of God. 28. Now let any man iudge whether this can be the true Religion, which nourifheth this barbarous and monftrous ignorance and fuperftition amongft the people ; and whether that can bc that /ball bee herefie ; yea, though never fo ancient. And o(Cyprtan3 Ifonely Chrift is to bee heard%wee ought not to Cypf'unJib.i.&« regard what any before vs hath thought fit to bee done ; but -what P*ft #3 •** Cach Chrift> who ts before allt hath firft done : for we muff not follow mm* the cuftome of man. but the truth .of God: and in another place, T, ,- „ n J • 1 1 ■ tt . • • r w IdemadTom- Cuftome wttbsut truth tu nethwg but antiquitie of error, Vpon peia,<;oKt.Et>i(l. this ground alfo Clemens Alexandrintts, in an Oration to the steph.Tap*. Gentiles, (who pretended antiquitie for tkeir errors, as the clm.Aicx.QraU Romanifts now doe, faying, that they, and their Fathers be- adGertt.pag^u fore them, were borne and bied in that Religion, and there- in b z fore 3 -J2 k_A Retraffiue from Motive. Xp fore will not now giucit ©uer, faith, Letvs fijre cufionte as a Aag.de baptifm§ rocke, or the threat e s of Chary bdisyor the fabulous Syr en es for it faruulorum. cbgefc ftfa a mm . iX turnethfrom the truth , it leadeth front life, it is afrtareiahelliJhgulfeianeuillfarmei&c.Kv\& Saint Auguftine, Truth being knowne, cuftome is not to be followed : for our Saui- our dtdnotfaji ] am cuftome, but, 1 am truth. Now vpon thefc grounds wee offer to ioyneiffue with them: Firft, that they haue no true and primitiue antiqutic for their Religion : and fecendly, though fome of their opinions be of long continu- ance, yet being not warrantable by Scriptures, they ought not to prejudice, by a conceit of nouelty, that primitiue and Apoflolicall truth, which by corrupt time hath bcenc inter- rupted. And this 1 hope to difceurfe fo plainely in this Argu- ment following, that no indifferent reader, that feemcth not foreftalled with preiudice, (hall depart vnfatisfied. Maior. ^^ Concerning the firft proportion, I take it to bee of an 2* vndcniable truth : for, without all queftion , all truth was taught by the Apofties to the Primitiue Church, and no pare thereof was left vnrcucaled : for To Saint 'Paul faith in plainc Aft zo. tearmes to the Elders of Ephefus, / haue deliuered vnto joh the whole eounfaile of God. Now if hee deliuered to them the whole counfaile of God, then no part of his eounfaile, that concerned the myftcrie of Chriftian Religion, was vndeliue- rcd. Befidcs, it is as ccrtaine that that Church, which next fuccccdcd the Apoftles , was the moft pure and abfolutc Church, whether for doctrine, or manners, matter, or forme, that euer was in the world : and therefore to degenerate from that, muft ncedes be, to degenerate from the puritie and fan- cT;ty of Religion. Andagaine, it cannot bee denyed, that , though fome herefies were broached, cueninthe Apoftles . times, and yctxtcoetanea Apeftokrum, as Tertullutn notcth : ?4mX?r*ftrtp< and though the primkiue age of the Church, after the Apo- ftles, was moft peftered with Heretikes, yeteuermorethe troth prcuailed, both in regard of birthright, and predomi- nance. Andtherefore tliey that will plead antiquitie , mult feoth prefcribe from the ApofiJcs time, and muft haue a good title alio to holdby; for thefc two things arc neccflarily re- quired Motive. XI. the Romifb Rchgion. 373 tquircd to a iuft prefcription, as t he Lawyers fpeake, Bonus ti- tuliu : A good title: and , Legitttmum tempw : A lawful! time. A good title is that which is warranted by the diuinc Law: and a lawfu'ltime is that which is fetcht from Chrift lefusandhisApoflks; both thefc, concurring together, arc an inuincibie argument of the truth: The tuft proportion therefore muft needes be infallibly true. 3. And fo I leaue it, and come to the fecond proportion: Minor, the truth whereof {hall bee manifetfed in two poynts: fi ft, in refpe£fc of the outward face and fafliion of their Church : and fecondiy, in refpecl of the prmcipall doclrines, which arc proper vnto them, as they are the Romifli Synagogue. 3. For the firtt. The outward face of the Church decideth it felfc into three branches : firfl, into the perfons that exer- cife preem:nence and authoritie in it : and fecondiy, into the kiuidi&ion and authoritie exercifed by thofe perfons : and thirdly, into the outward ceremonies thereof. In all thefethe Church of Rome is degenerate from the Primitiue and Apo- ftolicalfpuritie. 4. The principal! perfons of the Romifli Hierarchie arc *• thefe. The Pope firft, as the ring-leader :next,the Cardinals, his Councilors of ftate : then Archbifliops and Bifliops, his afljfhnts : and lailjy, the (haueling Priefts his vaflals: to which body may be added, as excrements, an infinite rabble ofreligious Orders : as Monks, Fryers, and Hetmits, with fuch like : and of Fiycrs,thc Dominicanes,the Francifcanes, theAuftinians,the Ambrofians, the Minorites, thcGilber- tines,theCroffebearcrs, the Cifterenllans , the Blacke, the White, the Gray, the Barefooted, the Bcgging,with a num. bermore; and to conclude, the lefuites, which as they arc the taileofail the reft for the time,lo they are the head of all the reft for villanousconfpiracies,bloudy plots, diuel!iilide- tiices, and hcl-ifii practices. Now of all thek (Bifliops onely excepted) wee finde not fo much as any mention, neither in the writing of the Apoftles , nor in the age next iuccecding after them : for though the name Pofe% Pafa. being a word of the Syracufan Language, and figmfyingas much z$Pater> Bb 3 Father, 374 A^pr.Iefuit.lH' flitut. wor al.p*i l.^.c.vlt. MaJJun praf. in 1.6. de vitis Pontif.p.i7U Ayr. lefuitln- fi'U'tiioral9p.z.L Void yirg'Lde intteni.te/ttmj* 4*270. i_yl Rttra6litte.fr cm Mot ive. X I. efpenpn \Xim digrefd.i.c.i. Father, be of great antiquitie, yet, as a lefutte of their owne confeiTeth,with others,it was a ccmmc n name to all Bifhops, as appeareth both in Cyprian and l^tffnus^ till Gregory the fe- uentb, in an affembly held at Rome, decreed, that onely the Bifhops of Rome (hould bee called Popes. But as touching Cardinals, the matter is more grofle : for the firft birth and originall of that namecan be denned no higher, then eythcr from Gregory the fii fts ti'ne,or pope Silxefter, or CMarcelim, or Ponttanus, by their owne conteffion : and therefore fomc ofthembgenuoufly acknowledge, that the Order of Cardi- nal is net exiuredinmo^ by Gods ordinance, though others, no It flc foolifhly, then impudently., would fixe their founda- tion vpon thefe words of die $cxiptmt,Dominifent Cardites terr&y The hinges or the piliarsof the earth arc the Lords. Therefore Cardinals are of God : which is as good a confe- qucnt, as his that would procue, din Heretikes ought to be put to death by Scripture, becaufe Saint Paul la\dtH<£retictiW hominemdeuita.&c. as hath beene fhewed before. As for the name of Eifhops, wee deny not but it is found in Scripture, and fo Archbifhop may alfo be warranted by the fameautho- sitie, as fignifying nothing elfe but a chiefeB.fhop: but how farre the Romith Archbifhops and Bifhops are degenerate f. cm their office, defenbed by the Scripture, a!l the world can witntfle: for the Scripture Bifhops were diligent Preachers, thefe are idle Prelates: they were pcrfecuted , thefe are per- fection : they were bumble perfons,thefc are proud Princes : they were holy men, feeking onely- the aduancement of the Kingdome of Chrift, thefe are profane worldlings, feeking their owne gaine, and pompe, and carnall honours: all this is confeiTed of them, and lamented by Efpenf&us , one of the ; fame ranke, who thus writcth, Itwasnoleffeawonder inolde times (faith he) to be called a Bifbop, and not to preach, then he is now as rare as a menfter, who isfeen toperforme that dfftie:znd a gaine, J know (faith he) fome learned Eifhops, who (landing vp- on-their Cj e nt i lit ie t for foot ht and great tie ffe , hold it a matter of fermtiide and bafeneffejo be exerafed in preaching }becaufe their predecejfors were not accuflomed thereunto.. 5. As- Motive. A 1 . the Komijb Keugton, 375 5. As touching Prkfts in the new Tcftament phrafe, all Chriflians are called PrieHs: and they, whofc office it is to f p *"* * difpofethe myfteriesof theGofpell, M:nifters, and Elders, i;eut5.3.i?.io andPaftois:butnow, none may hauc that name , but their anoynted Snauelings, who (as they fay) create their Creator, by fiuc coniuring words, and offer him vp vpon the altar, as a Sacrifice propitiatorie for the quickc and the dead. For al- beit the word Prieft is deriued from frejbyter, which figmfieth an Elder, and in that fenfe might well be gmen co the Mini- ilers of the ntw Tcftament, yet, becaufc it is in common vfe of fpeech , taken for one appointed to facrifice, which in Latine is Sacerdos,in& in Greekei^f: And becaufe the Mj- nifters of theGofpell are not once named by thefe tcrmesin thcnewTeflament, therefore they that in this ilgnification terme the Ministers of the Gofpell by the name of Pric$5,de- *generare from the true meaning of the Scripture: but what fhould I fpeake of the name, feeing the office of thefe Shauc- Jings is fo contrari? to that function which was pn&ifed by thcApofllcsand Difciples of Iefus Chrift ? for theApoftles are neuer faid to facrifice Chriit on the Altar, as thefe Shaue- lings are pretended to doe. Their office was torniniilerAgi- Tvfyiiy ybut not tofacrifice; they receiucd of the Lord, and gausvnto the people : but thefe create i Sacrifice of them- 6!ue?, and then cfTer it vp to the Lord. Here then is a plaine declining ofthe Romifh Priefls from the true Minifters of the Primhiuc Church, bothin name and office. 6\ Laft!y, concerning Monkes,FrycrsandHermites,they are names neuer heard of in the ApoftJes time, nor in the purerage ofthe Church. Thefirft Hermite was one Antho- nj, who lined three hundred yeeres after Chrift, who taught others that (rate of life, and learned it of none, as confefleth BeUarmwe :Motkt% had no bcinginthe beft times ofthe ^ee^omh% Church, fay th Agriffa; though rBtllarmine\% not afhamed AnipMvgnK to fay,that the Apo(t!es were the firft Monks in Chrifmnity; fcttnLc.6i,id.l> who notwithftandingliued not alone in eels, but went abcut b\dm* the world preaching the Gofpell, &fbmecf [hem hadwiues alfo^both which are contrarie to the Monkifh profe{Tion,but Bb 4 Fryers 376* ^A Retr&cl'me from Motive. XI. Fryers arc yet of a far later impreffio. T^c orders oiDominick^ &Fra»cv fprung \$vn&txlnnocent the third, iq the time of the LateraneCo\iv\Q\Wyi\>o\xt theycere 1 220. For when Pope /#- nocent would not be pcrfwaded to confirme io*D otnintc\ his order of preaching Fi yets, hee dreamed that the Church of Later one was ready 10 fall,and that T>owimcf^ came in , and with bis fhoulders vnder-propped ir. Vpon which dreame he prcfently fentforDc^/wi^and granted his petition :and fure notvaine was that dreame: for had not Fryers beene the upholders and chiefe Pillars of the Popes Church, it had fal- len long ere thu\The croutched Fryers » otherwise called the croffc- bearers , fprang vp about the fame time for Pope/»- w*re»/,T3i(ingan army againft the Albingenfes , whom the Pope accounted for Herctikes cauledi he fouldicrs to be fig- ncdwithacrofleontheirbreft, whereupon they we re called croffe-bearerSjOrcroutchcdFiyfrs. Ail he other orders of Frycrs^which amounr,as fome reckon them/oan hund.cth at leaft,aic moft of them of later institution. And rnoft true i« the affertion oi\Viehf> that Fryers were r.cuer knowne in the world,bcfore theycare 1 200. 7. The Iefuites tookc their beginning about threefcorc andfiftccneyeeresfiace: For in theycare 1540. their order was firft confirmedby Pope Paul the third, to Jgnattfts LoyoU the lame fouldier, the chiefe Father and Patriarch of that vi- perous brood, at the requed and interceffion of Cardinall ContAYertus'So that they arc not yet beyond the bounds ofa maasage,and ncuerthclefTe they are growne to fuch matu- rity of craft and deceit,that all other orders are but nouices to them: they ate the oncly fellowes of the wotld for fubtill practices^and daring cnterprifes, and now the chiefeft props of thcPapall fcarFor VomwicJ^was weary of bearing that burden,and for the cafe of himfelfe/uffercd Loyola to put vn- dcr his fhoulderj and fo now all the burden lyeth vpon him: let him hold vp flitfely therefore , or els all will goc to wrack e. 8. But now to the purpofe. Where were all thefc orders m the Apoftles tiraes^and in the Primitiuc age of the Church ? Th«ft »U ilVf«l|V A.*.:,., frl/'». « / / Then men reioycedto be caikd byifwNamcofChrift; now thefe feilowes glory to be ca Jed by the nam: of Dominick^ , ox Francis; and as it'Chriftians was toobafea name for them, they will bee called Icfuitcs, of Iefus they lay the Sonne of God: but more truely of 2?d* Er€tic§^ an Heretike : AH toge- ther make the true and perfect definition of a Fryer: Or as Ltncolnienfu defineth him, A deadcarcafe rifen out ofhisgraue, wrapped in a winding fieetyandcarrjed among men by the DcuM, But my purpofe is not to bring ypon the ftage their filthy and -. * . abominable liues;hee that will fee that, let him read CUman- 1u.eccieK'{V ^//, in his book c of the ftatc of the Church, which hce wrote o.#„ about two hundreth yecrcs fince: And Corneliu* Agrippa , of Apip* devenlu the vanity of Sciences: And Peltdore Vtrgill, and Aluarw TV- f***- /*£/«*, and P4Ungeniftitmth zArvfio an Italian Poet,&c. and 5^7^ he (hall finde matter not onely or wonder and admiration, A'uar'pl'lag.de but alfo ofgriefe and lamentation , that the Church of God piari^J.^art.% (hould bee fo long peftercd withfuch fi'thy dregges; but ic is &7i$$ fufficient for this place to hauc ihowne , that neither their P*liW:Le9,Vtrm name nor orders were once heard of in the Primitiue K^'*' * ^. , Ariojt, Ort&iet. Cnurcn' furiofo.CanUi* io. Thus much Touching their perfons. Now for theiu- flan,6t rifdi6lion cxercifed by thefe perfon5,how not onely tr3rfcen- 2* den^but repugnant it hath beene»and is at this day^to that of the 37 8 k_A Ret racliue from Motive. X I# the .Ape files and Primitiue Church, their both Lordly titles, and tyrannous practice doth clcarely demonftrate. For their titlcs,whichof the ApoftJes cither a(Tumedtohimfelfe(which they might haue iuftly done, if it had beene their due ) or re- ceiued from others thefe titles \VniutrfallBifhop, Head of the foban, a Capt- Church: High Pricft of the world: Prince ofPriefts, and Chrijfs fir. de Papa,& Vicar vpon earth t<&c ? But the Pope ofi?cw?doth challenge ecchfauthmt. t0 himlelfe all thefe^ea^ore then thefe,that he is,as it V* ere a god vpon earth i hatting f nine (fe of power, and yet more , mquc ac C hriflm 'Dew, A Godafwell as Chnft, a beeing ofthefecond intention ^compounded of God and man ,and yet more. Devs v'm- diffdyZ God of reuenge,and another god vpon earth;znd teflly, Stupor mundi ,xhc wonderment of the world, neither God nor wan )hwiz neuter betwixt both. Could fuch intolerable pride euer enter into the heart ofa man? or could the tongue of any wight luring dare to belch cut fuch horrible blaiphemiesf Surely none but hce that is that man of finne, who fitteth in tbeTemplcc{God,asGod, and towhomisgiuen a mouth to blafphemetheGcd of Hesucn, and in whofc fore- head is written this name of blafphemy, Deusfum, errare nonpoffum: I amGodJ cannot erre. Buttothepoint ; Did cmx Peter, whofe fuccclTour the Pope claimeth to bce^haJIengc to him- fclfe any fuch titles? or did euer any ofthe other Apofiles, or any Bifhop in the Primitiue Church , for the fpacc of three bun dreth yeeres ? Peter was fo farre from this pride , that hee giueth charge to all E!ders of the Chtirch, that they fhould notbehaue ihemfeluesas Lords oner Gods heritage. And in that very place hee equalleth himfelfe to the reft, and the reft tohimfelfe, calling himfeifc a fellow Elder: and in another place hee calieth all the Difciples his brethren ; yca,all thell- raelkes his brethren, and all Chriftians his brethren : behold his humilicy. But the Pope acknowledged nobrethrtn,but the Cardinals,Patriarkes.and Archbifhops: Emperoursand Kings are Iris childten,and not his brethrenjbehold his pride neither did the reft of the Apoflles challenge to themfeiues any fuchtitles of dignity. Forthey had learned ofChriftiheir Lord and malkr,not to Lord it ouer others, but to humble >^ thena- Exlrauag. m lob.zi. Rod- Cupers de tcclef.pag. 61, null- Chriftop. Harel in Concil. Later Clement jn Trwm-'in gjoff Auwtin.lib.T* l.Pct.5.3. A£ts.wi5« a.l'et.i-io. lor mm com* fa per #fta.pag- '62. 'Luk^.i.i5. M ot i v e. X I . the RomifJ) Religion. 2 75? thcmfelues .that they might bee exolced. And let them name but one Bifhop ofchePiimitiuc Church, that tooke vpon iiicii any ofthefc glorious titles, yea, of the Bifhops ofReme them fclues. 1 1. Wee deny not, but that fome of the ancients haue yeclded vn:o the Bifhops of Rome great and honorable titles, but mil this was inrcfpe6t of their vercue , learning and inte- grity, and not in rcfpecl of any preeminence of iurifdi&ion. Secondly,wec find none of thefe titles which I fpeake of, at- tributed vntothem,but onely the Apoftlcs fucceflburs , and Apofrolicali BslLops^not heads ofthe Church, vriucrfali Bi- fliops, high Priet's ofthe world,6Vc. which the later Popes hauevfurped. frncl thirdly, if at 3ny time they were, yet the fame titles of honour which were afcribed vnto them , wee Bfifil.epi(i.<< finde g uen to other Bifhops, afwell as to the Bifhop of Rome, sidon. jpoll. In as to Saint Ambrofeby Saint Bafill;znd to one Lupus* B (hop lti.6>epift.i i n France, by Sidomus *s4poLinaris: A n d to Tontelltis another Bifhop in FrdHce,by the fame man: To Bafiltby Naz^ian^ene: To Atbanafiiis, who is faluted by the name of high Bifhop andchicfe Prkft: And to Cyprian who was honoured with this ftile,The Bifhop ofthe whole world. Neither can it bee denyed, but thefe titles grew by little and little to be attribw- ted to the Bifhops of Rome,ahcr the firfl: three hundrethyeers ofthe Churcb.though they came not to perfection till the per- fect reuelatio of Antichrift,in theApoftolical feaibut this can neucr bee proued,that either in the Apoftlcs times, or in two hundrethyceres next fucceeding after, cuer any Bifhop arro- gated to himfelfe/>r any other afcribed vnto him any of thefe arrogant titles. 12. A fufficient argument whereof is this, ihztBellarmixe ^'^m. propounding this as his laft reafon to proue the principality n ?' ,1%Ct* * ofthe Pope, draweth it from the great and famous titles which are attributed vnto him3andfpending a whole Chap- ter in thatpurpofe, alledgethnotonetcftimony oldsr then Damafus the Bifhop of Rome, who was eledled to that fea in the yeere 36o.Surely ifhe could haue found out more ancient proofes^hc would haue after his manner fluffed the Ch3pter with j8o K^iRetracfiuefrom Motive. XI. with the m:but in that hee prcduceth none , it is euident that bee krew none,& indeed thac there were none to be known. Gregor,epU.+ ^y, Gregory iht grcat,onc of their ownc Pcpcs , that Iiued €,$*f.&L6Ji fixe r undrethyeeres after Chiirt , not one'v execrated the i4.eW,4^34 nanieofvniueifallBi(liop,vvhich/^theBiihopofC^^. 3 //wpAfvfurpfdjCallingita namecf blafphemy , and a proud and fuperftitious title, and him that vftrped it , a fore-runner of Antichri/t; butalfoplainely auoucheth, that none of his predeceffors vfed that prophane denomination : by which flam*. the proud times of Antichrift were marked our.AUo Platina, Nauclcr, vol.* J\Jauclerus9 Cufpiman, with many oiher Hiftoriographers,a£. ^dMan firme,that Boniface the third,and Gregory the fecond , obtai- ned oftheEmperourPW^/, by great labour , the name of Head of the Church; A ftrange and tyrannical t'tlc^euer pub- likely vlurped, before that time, in the Church o! God ; but paulusviaconus now ncw created by Phocas , who h^uing krllcd his Lord dz "eJlisLony- Mauritius,znd hischildren, exercifed a tyracmy in the king- bardjoll dome of the world,and begate this tyrannicall appellation in the kingdomc of the Church. But of all other records of an- tiquity,!^!? pregnant is the Canon of the j4fricane Council, to condemne the nouclty ofthefe ambitious nominations: of which thus writethone ifr^wyfo. Thefc are the words of the Koffenf. in con* Councill: Let not any yno not the Rcmanet be called an vniuer- fult, Aficrti Lum fall TZtJbof. Tor that age (fay th he) which was neere to the e^- tbcr,verit£ pftohcall times y ft 'udted mode fly and humility ; fuch a glorious title f leafed not that Councill. 13. Wherefore concerning thefe great titles of honour, wee mayconcludc without Saniour Chrift, that It was not fofrom the beginning: They arc ncw and vp(tart,inrefpe6t of true antiquity, enfignes of that pride and arrogancy, which reigned in the Prelates of the Church, in thofe latter times, talt.caftiUJibf md badges of Antichrifts kingdomc, whereat Peter and Paul dtAnlw* would blufti for fhame, if they were aliue , as ic was merrily fpoken by the Duke oWrbanes Painter,when he had dra wne their Pictures of a ruddy and high colour. 14. But leaning their titles , let vs take a fliort furuey of their practice: And firft let it bee (howne,that P eter, qi Paul, or Motive, XL the Romiftj Religion . 3S1 or any the reft of the ApoHles,or any Bifhop cfRome, or of a- ny otbcrplacc,did eucr take vpon them to depofe Kings, and difpofc of their kiugdomes, andtotranflatc them from one to another, and toabfolue fubicdV from their oath ofal- lcageance,and children from thebond of obedience to their parents3to difpenfe with the Law of God, to hauc fole power ofdecifionofcontrouerficsjto challenge the rightofappcales from allcountreyes ofChriftendome : Andlaftly^o exercife notonely fpiritua!l,but alfo temporall coacliue iurifdiclion. But all this power hath beene in former times , and is at this day pra&ifed by the Bifhop of Rome % and that with that ri- gour and vehemency, that it is a wonder that they doc not bluftijfo much to degenerat from thofewhofe fucceffors they claime to be; But no maruaile;for els he fliould not flic w him- felfc to bee that Antichrift , except hce did aduancc hirn- fclfe abouc all that is called G©d on earth: For this is a fpecial marke of thai-man of finne. 15. But let Hiltory, the light of time, make clearc this ^autUrxK- point. Pope Hadrian the fourth reprooued FjW*rw^ Barba- nerat.za. r^theEmpcrour,ofinfolencyandarrogancy, in anEpiflle Helmold. cbre** \vmten vnto him,forfecting his ownc name before his , and SUw*Lij$ii checked him alfo very bitterly, for holding his ftirrup on the wrong fide; and when hce came vnto him in the Church of Saint CMarke in Venice, to bee abfolued from his excommu- nication, commanded him to proftrate himfelfe vpon the ground,and then fet his foote on his necke, with thefe words, Super ajpsdem}&c. Thou [halt waike vpon the A fie and Coca- trice \and Jbalt tread vpon the Lyon and Dragon. Did Peter e*» uer doe the Vfct} Gregory the fcuenth caufed Henry the fourth, commiogin all humility to fubmit himfelfe vnto him , with his wife and childf ,to dance attendance at his gate,bare-foo- tcd,and bare-headed , for the fpace of three dayes , etc hee would grant them any accefle vnto him. Did Peter cucr doc the like ? CeUftine the third,being about to crown Henry the fixt Empcrour5fct the iraperiall Diademc on his headf as fomc fay) with his foote, and kicked it off with his foote againe. Did iVf Or PW//> the faire, King ofFrtnce ? Or jF/Wj the feucnth, who being perfecuted by Clement the fife, was at Jafi poyfo- cMntem ned in the Eucharift by a Iacobinc Fryer, fuborned to worke Nmlew,. thatfeatc ? Ot Lewes ofBanarj, Charles the fourth,or Wen- CeJl4tu,ot Qcorge King o(Bohemia,ot lobn King o(Nanarrey all which were gricuouflypcrfc cured, ifnotvttcriydcpofed by fundry Popes? And laftly our lace Quecnc of famous me- mory, whofe life was not once or twife , but often aflaultcd by the Popes inftrumcnts,and her kingdome/o farre as lay in the Popes powcr,takcn from her,and tranflatcd to the Spanish Faction? Did cuer Peter doc the like ? I7# But to defcead from Kings to Biftiops:the Pope doth challenge to himfelfc the fuineflc of power ouer all •ther Bi- fliops,& that the fountainc of iurifdi&ion,& the authority of the keyes is relidenc onely in his pcrfon,and that all other Bi- (hopsarefubdclegatevnderhitii , and receiue their power from him, and that they ought to receiue their inueftitures from hira alone. Did Peter eucr doe the like.' No: Hce eftee- Died all the reft of the Apoftles his equals: and fo our Sauiour Chriftinioyned an equality and parity to be among the A po- Mat.ir.r, flics, albeit they had a fuperiofity ouer the feucnty difciples: M*rk.9.$ r* and all Bifhops are the yndoubtcd fucceffors of the Apoftles, JjJ^*f ' 1 witnefle Irentus, Cjtri** an(* Biereme : and therefore muft C)P-e^'7U&' needs haue equall power of iurifdi&ien, as thofe from whom 69. they receiuedit were equall : this Saint Jerome auoucheth in Utmwupfiia&i direct termes,whcn hce fay t\i f bicmqne fuertt €fifcopusy&c. ***&»**• Wherefoener he be B4Jhef, whether HtReme^ratEugubium^&c. "^tm^^ hce it of the fame merit , tndef the fume Prieftb$odt And Saint cypr.de vnfc. Cypr'ttn: Spifiepatus vnus efltcmus tjiugufepars infelidum te- etclef, net*r. The Bifoopricke is one, whereof cuery Bifhop hatha found and entyre part. xj8. Againe, the Poj>e claimetk a Soueraignctie ouer a Council, 284 K^4Re$ra£ftuefrom Motive. XI* Counccll, and that not onely to call it at his pleafarc, and to diilblue it againc when hcc will; but alfo to allow and ap- proue what he lufteth, and to difanull whstfocucr is diftafte- full vnto his humorous palate:in which refpeel it is fet downc K.Cufers detc- as 3 ruit(j cafc amongft them ; that , Although in a generall C^l'^/nHrre- ^ounce^> f^e vniuerfall Church is reprefentedjnfcmuch that no- \tmSum.Ub.\. thing is greater then a Council notwithflandingt the Pope fur- 0*0.64+ pajfeth the fame in all manner authorities and therefore if the whole world fiouldgiue [entence againft the Popeyj/et the ^Fopet Idem ti Mt 16 fentence ** t0 ^ flood vnto, and all other resetted: And the rea- fon is giucn , becaufe hee is of greater perfection then the whole bodie of the Church befidc. Did euer P*^rdoethc like? In thatCouncellof the Apoftlesand Difciples in the eleucnth of the Alls , when as diucrs Chriftians of the Cir- _. cumcifion contended againft him for preac' in£, and bapti- zing Cornelius and his houfliold at Cefarea , which were of the Gentiles, he did not arrogate this fupetcminencie to hirn- felfc,that he was their chicfe, and head, and therefore ought not to be called to an account by them : but that they ought to fubiccl thcmleluei to his power , as one that could not crrc : no, he doth no fuch matter,but mceldy rendreth a rec- koning of his carriage in this bufincfle, andfubmit:crh him- felfe to their cenfure. So, Attsi<$. when the Apoftles.and Elders of the Church came together inaCouncell to de- cide that great Controuerfie thenmoouedinthe Church a- bout Circumcifion , Peter behaueth not himfclfe as a ludge, nortaketh vponhim anyauthoritie aboue the reft : but as one oftheApottlesgiuetb his opinion, and the determination of tbequcftion is fet downc not vndcr his name oncly,but in the name oftheApoflles, Elders, and brethren, that werepre- r r ttn * ^cnt5yca»^w^ wasprefident of that Counccll, and not *Pem ^vmt[aln ur^ wc wil1 bcleeue Gerfon^nd Ljran of their owne , and exterScbifm. Chrjfoftome of the ancients* Lyr.inAftsif. ip. AgaincthcPopetaketh vpon him to exempt Claiks, cbryfojl.inAas though olfcnding by Murder, Treafon, Theft, Adulterie, *">"*]}• or fuch like , from all temporal] Courts of Princes, and pu- nilhmcnt of the Laytic, except the Church proceed againft them Motive. XL the Romifh Religion. 385 them firft,and make them no Clarkes. Thus, Pope Nicholas .» Nich ad the firlt wrote to Michael che Emperour. fhriftian Emperors Michael. ln,$cr* haue no right At ally to make any 'inqnifrtion for Mor That Kings are not Superiours vnto Clarice syand therefore that cti cap*i%. they are not bound either by Gods , or mans Law to obey them; fane one/y, in rejpetl of Lawes d'trettine , and that the Imperial/ Law ought in matters criminal! to giue place to the Canon Law: which is as much as to fay, that not the King, but the Pope js theLordoftheClergie. Did Peter cuct doe the like? No, hebothinhisownepcrfon fubmitted himfelfc to the tem- porall power, when he paid Tribute at hsMflftersCoraman- dement,and when he vnder-went ftripes and imprifonment for the Gofpcls fake, without making any fjch challenge of M exemption : and alfo when he gaue in charge to all others, e- Aft.4.3. ttcn his fellow Elders,to fubmit theaifelucs to Kings and Su- Aa.5.40. perioursforthe Lords fake. Sureitis,thachee whichpayda i.Pcc.1.13. Tribute of monie, much more ought to p3y 3 Tribute or obe- dience: and he which commanded others to obey, wo»Jd not in any wife bee refractor ie bircfelfe, left that oldcProuefbe Cc Should 1%6 k^A Retraciiue from Motive. X I. Mkhatf. Medi- na, Christian* parosnefl.7x.17 Grat.pxrA»p*~6 Abbas Panorm. extr.de diuorttjs cap. fin, Vdin deconfli- tut.cap.flat.Ca- non.& demaio- Ytf.&obedicntia captfifj* {hould be returned vpon him: Phificianyhealethyfelfe: and left bis praclice fliould looke one way, and his doctrine ano- ther, which was vnfitforany, much more for an Apofllc. 21. Laftly, dideucr/^/^ challenge to himfelfe any fuch power and preeminence aboue the Scriptures, as to diipenfc with.theLaw of G O D at his pleafute , and to take a- way and abrogate what hce lid in the fame ? But the Pope taketh vpon him this alfo : for thefe be their ownc pc- fiiiens: That the Pofe may dijpenfe with the Law of (jod, and again ft the^pofiIe%and againft the new Tefiament vpon a great cattje, and that he way takeaway the Law of Cjod in fart , but not in whole. Yea, that hee can ex inwftitia facer e iuftitianel twroefinneintorightcoufnefle: and de facie. Some of them haue difpenft with diucrs Commandements of the Law,with Inceft, with Murthcr, with Theft, with Trcafon, Adulterie, and fuch like; as hath beene before fufficiently declared, and may further be prooued, if ic wcrenot a thing both knownc and confeffed. To {hut vp the poynt; ccrtaine it is,that Fe* r^rncuerexcrcifed any fuchlurifdiclion , cyther in part or whole, as here is claimed by the Popes: and if bee had ir9 snd did not {hew it eyther by doclrine or pracl:ice,hc was sot fo carcfull of the Church of God as hce ihould bee, to hide from them fo nccefTarie a truth : but if he had it not,then doe the Popes both vniuftly dcriue it from his chairc,and wrong- fully vfurpe that which by no right belongeth vntothem. Now in that which 1 fay Peter ncucr did the like, let Paulzni lames and John andall the reft cfthe Apoftles,yca,tbe whole Primitiue Church be included within the fame proportion, and it is as fully trucasinthat one particular: and therefore it mult ncceiTarily follow , that the Romifh Iurifdi6rion hath no footing nor founding in the whole PrimitiueChurcb, butislikeaMonftet borne out of time, deformed and mifc ihapen in euery part thereof* 2 2. In the third place/if we cofidcr the outward ceremonies now \fcd in the Church of Rome, we fhall yet more deerely fee their declining from the Primitiue artiquitie; foratafte whereof, I inftancefirft in their Latine Seruice, which TSeL Urmme himfelfe confcficth, was netia vfeinthc Apoftles times, 5- LeHlM verba Dei>cap.[6. times : and Lyrmm goeth a ftep further, and fayth,that in the Lyran.cofn.rn i . Primitiue Church and long after, all things in the Church Cor-1** were performed in the vulgar tongue: the fame is acknow- ledged by AqmnatjLw& Catetan writing vpon the fame place, and Cafander as learned and judicious a Papift as their fide af- Cif.Leituri.%% fordeth; yea, P/atixa himfdfe pointech out the very time & penult. when, and perfonby whom this was firft cemmanded, to wic,by#//4//4»*ahcfirfl, about the yccre fixe hundred, threefcore & ten. What need we more tocuincc the noueltie ofthisCeremonic, feeing wee haucfomanyof their owne confefiions? and no marueii , if they confeflc it , feeing clfc they (hould hauc contradicted mod of the ancient Fathers, whofc teftimonies are Co cleerc in this point, that they admit co exception, as the places quoted doe manifeftly declare* Or igen. contra 23. Secondly , Iinflance in their praying vpon beades: Celfkm>l&&* which came in,as 'Polidorc ^r^//affirroeth,in the yeere ©four Jo6pl^111' Lord, 1040. being the deuiceot one Petrm a French Ere- Amb.com.inz tnite; but the Ttyfarie was deuifed by Fryer 'Dominick, long cor.14. after : that is, fiftic AticMaries & Rue Pater no fiers^ox which Chyfgft, in eun- purpofc he framed fiue & fiftie ftone5,which werefo hanged t^!-^. together on a firing, that betwixt cucry tenncfmali (rones, AtrTxpofiln* one big one was interpofedj&this he called zPatriloejuie.Out Pfi£i$. ofwbich,asyeta later inuention fprung,th: UH 'arte *? fait er\ Polydor.virgd, for three Rofariesyt\\zt is, an hundred and fiftie tAue Manes, U^.inuem^9 and 1 <$.Pater wftersm&ciPfalteribcczukteboihtDattids sPj[^mM^ Pfalmes werefo many in number ; thefe,arecor,fefled nouel- ties, and therefore I neede not to infift any longer in them. 24* Thirdly , I vrge their feftiuall dayes , which as they are full of fupermtion,fo are they of nouell and late inftitution :as for example , the feaft of the conception of the Virgin Marie , not th;t whereby fhec concerned Cbrift, but whereby fhe was conceiued by her Mother , and alfo the feaft of her afTumption, and cfhei vifuaricn, and of hcrprefentaticn: the firft whereof their leCuue Sttarez, con- SuaretJnTk*, feffethnottohauebeene clearely knowncin the world fiue p*r,$q.ij%a&, hundrethyeercsfrce, nerreceiuedby generall content* till 1^2. *lmoft three hundrethyecres after : 10 thai by hisconfeffion Cc z u 388 ^jRetra6liueff0m Motive. XI. Sixtns Scncnps. BiblJ*i,tit. £Mari*»ns,asfprung vp from fuper- ftition/o ordained to maintain the fame,and haue no ground cither of true antiquity to countenance th:m, or holy Scrip* ture to vphohl them, but Iewiffi fables, Apocrypha writings, old wiues talcs and forged miracles. 28. Fourthly, I requi-efatisfa&ionfor their ceremonies vfed in both th^S^craments , asfirltinthe Eucharitt: their pompous circumgeitatton of it to beefeeo^viewedand ado- €a€anLcon(ulL rcd>which Cafander acknowledged to haue bfcerrc (Prattr art. it. veteremmorem & mentem hand longo tempore induttarp.^e- T.eli ch Kuth.it. fide the cuftome and meaning ofan:iqui:y, and brought in of l.^c.vlt. jatc time. krATS ellarm'me z\(a , to haue been? firit ordained Voyd.Vfig. at r ZJrbanw the fourth: their mixture of water with '.he wine, vitrant. deRlt 3n" »cPara:ion o\ leauen from the bread , came both in from I utAj. Pope Alexander the fcuenth,as W'Unefle b oth polidore Vtrgill and Motive. XL UieRomiJb Reltgton. 3PI a ADurantizu. Y a, and Bonauenture doth cor.feiTc, that Bona.'m^.fent, this practice ofmixwgcfwater cannot bee read of in all the "ty*1******* Scriptures^or found in the firft inftitution of the Sacramcnc. " '*" Their not breaking the bread cut ofaloafe, butgiuing it in fmall cakes, ^/wtf^w the Icfuiteacknowledgeth to be con- f . trary to the ancient practice of the Church. Their dipping cmibfdif^ij the confecratcd hoftein the cup3Suarez, another Icfuite yeel- SHarerjm.$. * deth rottohauebeenev fed by ourSauiourChrift^nd there- difr.73.fe8.* fore muftn^eds bee an Tnnouation. Their putting the Sacra- SatibuUfy.if ment not into the hands, but into the mouths of the commu- nicants, the {ovxsziS aimer on doth freely confeflfe to bee an sctton contrary to the fir(l iullitution. Laftly , their various and ridiculous geftures, murmuring, dopping, flaring, crcf- fing,&c. with the ftrangc garments vfed by the Prices, in the time of their adminiftration. Six,ofPrie(b in figneofperfe- £ion,becaufein fixe dayesGod created Heauen and earth ; nine forBifhopsi, in token that they are fpirituall, like the nine orders of Angels: and fifteene for both, in token ofthc fifteene degrees ofVcrtues: No man can bcefofimpte, but mtift needs fee that they were neuer vfed by Chrift himfelfe, or his Apoftles^and therefore muft of neceffuy be groffc and palpable Innouations. 29 . From the Eucharifl,let ts looke backe to the ceremo- nies of Baptifme: and firft,to their baptizing of Bels , and of Gallics and Ships: fccondly,exorcifme and exufflation: third- ly,anointing with cyle,and crofiing; and fourthly,falting and fpittling;& laflfy, threefold ImmcrfionjOr dipping the Infant: Alphonf.ieuJL ail which are palpable nouelties fo confeffed by the Roma- &*r'A$ nifts thcmfelues; neither can they ewer flic w that thefe cere- monies were either commanded by Chrilt, or praclifcd by lebnBapttft, or the Ap®ftles : and though fomeofthem,as the croffe and anointing arc of great antiquity,nnd were then and may bee fiill lawfully yfed as things indifferent : yet ia their Church, where fuch an opinion of ncccfluy is laid rp- on them, thatBaptifmc is not effcftuall without them, they are meere Innouations , no wayes warranted by any anti- quity. CC4 3o.L3flly, 392 k_A RetracJme from Motive. X I. ral,part.ij.7 So^pnubiftorJ.7 30. Laftly, I propound as their feafting , fo their fafling dayes, together with the manner effacing vkd amongft them: as ftrf^th'.. Lent {aft of fourty dayes>which their Iefuke Az.orius con^-ffeth not to bee ^fdiuine ordinance ; and the variablenefleofthe vfe thereof do ch proou? no lcffc : fome Churches continuing the fame full fixe weeks,as the Illyriam, hybims^Egypt and Palefttnai fome feuen weekes, as they of Co9iftavtinopie,w\ih the nations adioymng : (omc but three wcekes,and thofe difperfed within the fix or feuen, as occasi- on fcrued: fome againe three weckes, immediatly going be^ fore Eafler: and laftly/ome two onely , as the followers cf Mortamu; all this is recorded by Soz.omene in his Hifloiy; by whichitiseuidenclyeuinced, that this fail was no Apoftoli* call inQituuon,noryet any childe of true antiquity; for if ic hadjthere could not hauebeenc any fuch variety in the ob- feruation thereof, 31. Secondly,thcirfa£tof4. timeSjComonly called Ember weekes, was firlt dcuifed by Pope Caltxtm% as would witnes Polidore Virgilljthz were not gelded by thefe ftrange book- purgerstbut though he be filcnt,yet their own Platma telleth afmuch, Thirdly^heir tying of falls to certaine fee dayes , as the fourth and fixt day of the weekc,was not allowed in Saini Aaguflmes time; for hee thus writeth againft/^uw , that itroue for theSaturdayes fafh I read in deed that wee are com* mandedtofaft Jrnt which ought to bee the dayes of our faflmg , 2 finde not prefcribed in the Emngelicatl or Apoftolicall writings • nor in his fcholler Prlmafius his age; for thus fayth he, There is no Law fee down concerning fafting, but as euery man can or will: nor in Socrates time, who liucd about the yecrc 440* for hee plainly teflifieth,rhac the rites and obferuations offa- fiing,were by the Apoflles left to euery mans free liberty and choyce.. 32. Laftly, their manner of fading , which is,twice to re- fresh their bodies on the fading day at noone,by a (mall din- ner,and at night by a fhort fupper: BelUrmine himfelfe con- feffeth to bee contrary to the ancient cuftome, which was,to catebiuonemcaleonthefaftday, and that a fupper : and doth. Pdid. ViYg.lH' utnt. 1.6, c.3 Thtin&'mvita £alixt}.foLz7 Axg.e fifl^S ?mmaf%'MRom. M 3ocratJ.$.c.iz itU.de bmh c- ftrJn particftU' M ot i v e, X I . the Romifh Religion. 203 doth alio giue diuers reafos of this rrmtati6:A$ firH,that tfcogh ic bee toif raced in their Church, yet it is not commanded: Se- condly , that thofe 1 uftomes which are not grounded vpon Gods word, may by ccclefiaflicall Laweshee vsryed accor- dingto the diuerfity of time & place:& thirdly, that v\hcn the ancients broke off their faft. at the ninth houre, they vied to dyne at the (ixr, that is noone; and therefore when as many doe ordinarily dyne at the third houre, they may by like pro- portion break e effchcirfaft at the fixe : ihtkbtT ella> mines rcafons to maintaine this Innouation: whereby we may both behold what filly props hec hath to vphold his rotten canfe, and alfo that by his owne confeffion (his is a mcere noueity; and therefore he concludes,that notwithstanding thefe fore, named reaforis,yet//^^0*to/*r , who after the ancient eu- ftome eate nothing tilt the ninth houre , and in Lent tilt the cue* ti'mg. And thus wee fee how in the principall ceremonies of their Church, they haue degenerate frcm the vfageandcu- ftome of all pure antiquity. 33. Thus^much of the outward face of their Church; Now let vs examine alittlctheirdo£trines,wherein they differfrorn vs, which are the finewes and nerues thereof*. & here I might referre the Reader ouer vnto our learned and godly Country- man Doclourff/^/^lately deceafed, who in his high-way to the trueChurch,obic6teth eight points,whcrcin the modernc Church oSRome hath varyed from that which formerly was maintained ; notwithstanding I will alfo a little touch vpon the fame firing?, adding fomewhat more both in points and proofes,then is there dehuercdfthat the Reader may haue al- fo heere fome fatisfa&ion concerning thefe matters. $4. Firft therefore it is an article of the Romifh faith,thae Cmi[ y^. the Virgin Mary,whom wee honour as a bleffed woman, and ^ the mother of our Lord , was conceiued and borne without coneihrrid. fejjl the ftaineoforiginallfmne. This doctrine was decreed from i&6 an article of fauh in the Councill o(Bafill9 in the yeere 143 1 . S^fe'fm and afterwards was approoued by the Councill of 7>«tf,and s aimer j%it* by Pope Sixtus the fourth : yea, and all that take any decree cewJmKom,$ kuheprofeffionofdiuinity in the vniuerficy of Paris , firfl, z>'/M3 fwcare, 394 k^4 Retraffiue from Motive, XI. ^. — ■— ■ ■ — ■ fweare that they will defend this prerogatiue of the Virgin Maty. Now that thisisaneuclty^ppeareth, firft becaufe it was not receiued as an article of faith, before the Council! of Chrff.inMat. Bafilli Second!y,bccaufe the Fathers generally, either vtterly bom.tf.&M deme it to bee atruth,or atleaft doubt of ir. Saint Ckryfo* ub.hom.zo ji$me flHjy de nyeth it. Saint 'Bernard calleth it in plaifee Bernard, epij . termes ^ noudtj. Caietme reckoncth fifteene fathers to haue beeneofa contrary opinion , others two hundreth , others Salm.itf.com. in tnrce hundreth,as wicneffeth Sabncronihc Icfuitc ; and latfly, R0m.5Jifp.it Cawu peremptorily affirmeth , that all the Fathers contradi- Can.locA. 7,c,t t publikely receded , buteuerfince; as if the Pope would diicoutr himlelfe to bee that enemy t pointed at by CoiJcll.Trid.ftJp. that Prophecy >heew:Il haueall the prayers of the Church to ^^^c,%.&9 bee Latin, and hath fixed an Anathema vpon cu.ry one that (hill dare to affirme the contrary. 36. Againe,it is another doctrine of the Romifh Religion, J- Firft, their own confeflion-, iotAz.orius the Jefuite confefle.th, A%$r%ufinftit* that the Scriptures in the Primitive Church were to bepublijhed mor-p.\%\%%%c% throughout all nations, and there fore were made common by the l6„ , *l a jr 1 .a t*t Bell.de verba t bree mop common anifamous languages: and agame,*fV* c on. d ■ / feffe (fay th he) that in Ierome and Chryfoflomes times , the Lay A\m\q:to fupra people were exerafedin reading the Script ares tbecaufe they were c.i% written in thofe languages which they vnde* floods And Ledefima Lfdtf, Iff. U dt another Iefuite, That the Bible was tranflatedmto the Latine dmnfm2J*l* tongue pre fently after the Apoflles times , and that to this end \ th zt all might vnderft.wd the Scriptures. And Efpenfeiu favth, Sfpmf.com. in that it Umwifft by the tApiftles dotirtne^ Col. 3.16. and by ^•f*1 thepratlict of the Cht&rch, that the publico vfe of reading the Scriptures ,was then permitted to the people. And fj cher,that the Jewes mftr titled their children at fueyeeres of age in tht Scrip. tures,and therefore that Chriftians might bee aftamed to he care- lejfe theretniznd this (hee faytb) was net oneJy his comprint, but the complaint of chc ancient Fathers. AndlahMy, Corne- lius Agripp* afTi meth,that it w*f a drcrce in theNicene Coun- '{g'ipp* de va* cilljhatno Chriflianfhould be without a Bible. T« us we haue «***.'• w* a quadron ot their owne Dodlors/.cknowledgingthis co bee anouelty. 37. Sfcondl'\thrg:neri:!confentof;heFahersdemon- ftratcthe fame: for the Counciil oiNicey as it is alledged be- fore f>ut of Agr.ippa,d :ctced,&Mt no Chnfit wfhouUx be without 4B^:and5aiii: &4 ugnjiwt aUoweth;lHc vfe of the Scrip- g^; Qeeo^mt tures to all, when use foyih, that they arenetfo hard, but that bMJ.\ ,/\jt ♦ 4U^ry $$6 \_sl Retraffwe from Motive. XI* euery one by his flu Ay and diligence \may attatne to fo much know- ledge in them3asfhall further him in his faluation; sn«i ChrjJ°- chryfofi.hom*s ftome m many places cxhortcch all, both men and \a omen, fn^pTadColoa lcarncdan^ igaorant,yea very tradefcr.cn to gee Bibles , and &born\i.'m " to read them ; for though they vnderftand not what they Mat.&io.i* read, yet they gaine to themfclues fomefanc'tityby therea- ^b. ding of them. And hrome perfwadeth not onely men, but HkYem.wNA. women,tofly to the mcuntaines of the Scriptures, laying, that JctemiuPfal S6 *h0}*$i there be none to teach them, yet their mdeuour Jhall bee accepted of Cjed: and in another place hee fa yth, that Plato wrote not to the people, but to a few , for fcarfe three vnderftand his wor fys : but Chrifl our Lord wrote by his Apoftles.notto afew, vm. in Mat, 4/,,; , , , ^ . y . ,~ . * & • contra LcU bHt tothe whole people. Origen compareth the Scripture to la- fum. c*bs Well \w herein drinks not onely fdeeb and his children. that ist the learned', but thefheepe and oxen, that is, the rude andfimple. Nayan.horn-A. ^a^ianz>ene affirmeth , that Chriftians ought to read the Bom.Epyban. ScriptureSjOr ifthreugh ignorance they cannot , then they tnuft giuc care to others. Many other tcftimonies Icouldalledgc; but thefe arc I thinke fufficient to (he w.that in the age when thefe holy men liued , this doftritle- was neuer hatcht, nor heard of, and therefore tnuft needs bee an addle egge of a la- ter layer. 38.Thirdly,& laftly,the manifold rranflationsof theBibles in;o fundry languages proueth the fame^for to what end were Afit.de do firm, they tranflated,if they might not bee read? This Saint Au- ehriflM* c$ gufttne affirme'th, when hee fay th, that the holy Scripture pro- ceeding from one tongue, beeing through the diuers tongues of 'in- terpreters Jarre and wide difperfed abroad , became hnovone to the Gentiles to their faluation. AndTheodoretzsipUmdy.The ea * £..*i„« Hebrew bockes were tranflated into all Ian vuaqes , which are at torrig. Gentium r i. 1 , i ^ ; r n -^ ^ c rr y 1 jftUibus. this day vj earn the world. Chryjojtome is ccnreiied to naue tranflated fome parts of the Scriptures into the Armenian tongue: and Vlphias into the Gothicke ; CW/mhc fift cau- fed them to be tranflated into the French tongue: and Charles Gullet. h Ren l^e great into theGermane:&&/^//r^kingofthis Ifland,thc Anglic Pfaitcr into the Englifh tongue : andatthisday theMo/co- ttkes,Armenians,Egyptians)& Ethiopians,hauc their publike prayers Motive. XL the Romifb Religion \ 597 piaycrsand Scripture in their vulgar and*knownc tongues. I Now thefe ancient tranflations doc cuidcntlyproue this Ro- raifli doctrine to bee an Innouation. 39. Agame,iti$anotberdoetoneintheRomi{hfaith,that a Priefts and Minifters ofthe Gofpell ought not to marry, and ConcM rid \fef. that marriage is an infeparablc impediment to holy orders : M. fome of them moflgrofly affirming , that the vow of (ingle Caffand.confuit. life is fo effentiall to Prie(thood,cucn by the Law of God, as rmr\aUCmt dt that it is no more lawful! for any perfon to permit the Cler- dogmat.cbaraft, gy to marry, then to licenfe a man to (kale. But they which /. 2. fpeake more remifTely/ay^hat though it bee a pofitiwe Law, IgraulUff J8 yet it is Apoftolicall, and therefore ought to bee ohferued in arLl' the Churchjinuiolably; and the reafon is giuen by Bellarmwe; Bell.de cier4kr Becaule great puriry and fanctity is required in the office of c.id.&i^ facrificingjbut in the a& of marriage, there is mixed a certain impurity and pol\ution,which though it be not (innc,yet it proccedethfrom finne,andmaketh a man carnal/, andfovn* ficfordiuine offices. 40. This is their do&rine, which to haue no ground in true antiquity: firft their own confcfllons bcare witoeflc: and Gr&uan.cauf: fecondJy,the light of hiftory. For their confeffions: one of l6,4*-c*»**K them fayth,that marriage of Priefts is not prohibited , either by Legally Euangelicall9 or jet Apoftolicall authority tbut by Ecc/e. ftafticallonely: another, that many hundrethy teres after the A- iQenf. £tmM foftles,by reafon of w,wt of others, Pricfts were marry ed: ano- ?i£*.U thcr, that if wee exclude the Church Lawss , and ftand onclyto that which wee haue from Chrift , it cannot bee prooued by any reafon or authority %that fpeakjngabfolutely , e% or an Apo- %^^syh>M filejoee mufi bcefubiett to the ciuiH Magiftrate : for thtsfubic- m geft.cwdl. ftton doth not auerthrow piety \zwd if an Apofllc,then the Pope: Baft. as ts£neas SUuius who was after a Pope himlelfe , inferreth: £/pt*fi* M*U yea Efpenfeus gocth further, and fayth, that not onely Ckrj- *"• D d fofeme9 ao2 ^ Retracliue from M o t i ve. X I, fefiotne, buc Theodoret, TbeophiUfl, and al! the Grceke Do- 61 ours : and in the Latine Cnurch, Saint Gregory , and Saint Bernard<\\6 from that place teach , that eueryJApoille, and Prophet>andPricft, wascommanded to acknowledge fub- Ambrof.oyat in iecTtion vnto Empcrours. Saint Ambrofe fayth plaine'y , that Auent. tne Church lands ^andChurch men them [dues did pay tribute to /tvg.confeflMi* theBmperour, and iftribute thenfubkcliori : Saint huguflme fayth, that it is generate poRum focietati* human* yobedtre 3^« gibus fuis: The general! couenant 2nd bond of humane focie- . tie, toobey Kings. ' Ifth; Pope then bee a man, by Saint Ah* dSSii'Jtfeou guftmes ru\c,hce muftbec fubic6t : yea Gregory the firft him- felfe auoucheth plainely , that power otar ailments commit- ted byGOl), lyominorum rneorumpietati, to the piety of my Lords: where hee not one'y fubiecreih all, none excepted to the Imperial! power: but alio caileth tkeEmpercur his Lords but now the Pope is the Emperours Lord, and not the Em- BeU. de clerk, pCrour the popes , as BdUrmwe fpeakerh without blufhing, c^ ' &c. Kings are not any longer fuperiours t© Clerks : and therefore Clerks are not bound to obey them by Gods Law: and thus in generalise Pope had not this fupremacy , till Greo-ories t\mc. 48. For particubrs,one pnrt of this fupremacy is,rhat the Pope is abfolutely aboue a Council) ,which notwithstanding fcfdnfi% Cm~ Was condcrnned by the Councils of fafiance, and Bafil And asCardinallC///*»/*f confeiTeth 3 was not acknowledged in the d ayes of Saint Augufiinei Pcpe Gregory ,1x16. other Fathers and Councils, which iiued before the fir ft fix hundreth yeere. Anotlv rpart is , that applies fhould bee made to the pope from al! phces,which the Councils o» ChalcedoftiAfrkkexMi-> leri^vd Conflanttnople vtrcrly withflood and interdicted . A third is that prcu'iar cafes of confciencc fiiouldijce referued ZiVincr. in t- to tnc P°Pes confiliory , which their owccSalmeratt confef- Vei. 5. difpiaf. &tn to h jue not berne vfed in the time of Cyprian, who liucd two bundreth and foiu ty yeeres after Chrith A fourth is the Mnlmfdegcfl. chime of Inueflitmes , which by confint of hiftory was iic>l. An°l% l£ brought in firfl by Pope H tide brand, as witneiTe Malmjbury, NaMcUm Motive. XI. the Romiflj Rehgz>mt 402 Nauclert4sySigibert with others. A fife , authority to depofe Naud.z.geaer* andmolcft Ptinces , which no Orthodcxatt Father for the 3^- /pace of ioco.yeeres, taught or apprcoucd , as fayth their sJ&ebfYt>an 774 ownc Barclays and the nrlt Hope tha: piacnfed tn»s,was r//A monarch.l 6. debrandy[\x< named Gregory the feuenth , as witnefleth £y^»- c *£. /d*//; or at the higheft Gregory the third, who attempted this E(?™f* print. -rebellious pra&iceagainft Z,/^//WconfeHe:h. Aftxr,a fupercmir.ent preicga- *'" WH- fefTe that folitary Mafles are mofl manifeftJy confuted by the ancient Greekc Lyturgtcs : and that which hee fayth or the Greeke, may bee iufily auerred ofall the other ancient mif- ials^hat were in vfc of the Church^and are extant in the wri- tings ofthe Fathers, as ChryroJ?omes9j4mbrofes0Gregoriess and fuch Iike:yea the Canon ofthe Romifh mafTe it felfe is 8gainft this errcur: for it is faid there: zAs many ofvs katte beenepar- takjrs: and B/ejfe O Lord thefe Sacraments to vs , which wee haue receiued. Now how can this bee faid without mock- age, when there is noneprcfent but the Pried.. 57. But befidescVufe Lyturgies, wee haue the plainetefti- cbryfofl.hoMti* monies of ancient Fathers: one Chryfefiome for breuiries fake fafybef.Cii. fhall (land inflecd ofall: hee thus propoundeth the cufiome ofthe Church iri his time: The day ly oblation (fayth he) # made in vaine^vhen there is none to participate: and again, frfoofoeuer u not partaker ofthe mjft cries j ft and by as afoohfiand wicked mm* This is flat contrary to the Roroidi practice, where the Priefl maflah a!one,& the people kneele, by kno'cking,their bre(fs5and lifting vp their eyes to their breadeniBod: you fee then there was no fach cuftome in Chryfefiomes time : and this further may bee confirmed by the tenth Canon of thofe that are called Apoflolicail, which doth forbid any to be pre* fentjbut fuch as dee communicate ; faying, that they are di- .. , .-. ftiubers of the order ofthe Church: the fame Canon alfo is Bellac m: Lc.z» , , r . . . _, ... r * . , c,io. repeated anci confirmed in the Council! of *Antiochy cap. 2. Humbert. antra And in the Council! KTannetenfe, it is faid, that it is a ridieu* libel Meal* lous thing to murmurc to the wattes y that l which ficuld belong ta Mmach'i. thcpeopls. Bellarm'tne him felfe aclaiow!edgrth,that it is a more clrdE / T " ferfeft and larrfa/l Afajfe }w here communicants are pre fent^ then Cafj'arid,cu'nfltlu rp1asre they are abftnt'.h. fo dc th Cardinal Humbertm andWk* MTLij, Igfredi all which hide together caufed Erajmns and Cajfan- der IO, Motive. aI. the Komijb Religton. 409 ff?r bread and wine; but brought it foorth onely to the refre filing o^^Abra^ //^,andhisfeliovvers;as theChaldyP^raphra!e,theGreckc interpretours. lofephur, Cyprian ^and Chryfcftome doc inter- pret the place; and the words thcmfclues in the crigina!!5doe import: neither doth the verbe J^c or for the more full fatisfatlionof fab ?io 4 . mortall finnes already remitted , are tormented: which is nothing differing from thepunijhment of the damned^ in refpetl oft he ex- tremity ofthepainejbut onely in refpetl of continuance of time: the confem* on of this Purgatory ( fayth Bsllarm'tne ) is a part of the Catholike faith,and it is decreed by the Council of Trent, to the fame purpofe. 6*4. Concerning this Purgatory, if wee confult with the places ofthe fcripture,alledged by them for the maintenance thereof, wee fhall find them either friuoloufly, or falfly pro- duced: for either they are allegories, which can affoord no ftrong conclufion inreafoning : or they arc vtterly of ano- ther fenfe,except they bee wrung and ftretched beyond their lether,which to bee true may appeare; Fir/t, becaufe none of them directly fay^hat there is aPurgatory.fecondly,thecon- fequenec extracted from the, is of fo ambiguous an Intcrpre- tation,that if one interpreter conceiue them that way,two arc laafen, concerd. °f a contrary iudgment: thirdly,becaufe they crotTe one ano- inlttcum. ther in the Interpretation of them, as for example, Bellarmine Suarc\tom.^'m 0b\td^yMat. 5.25. which lanfenitu interprets cleane in ano- rMaklln\nlof thcr renfe>fo ^M-^.produccd by Bellarminefn confuted PererjitGenrf. by Sftarez>3znd Maldonatefo 1. £07.3. 2. is notvnderftoodof 13 i Purgatory,byF^m/^,andfoof all thereft: now how can an article of faith bee built out of thefe texts, when neither the words themfdues doe plainly affirmeir,nor by neceflarycon- fequence either in the opinion ofFathers,or ioynt iudgemenc oftheirowneDo&ours,it can bee deduced from them : and thus there is no fe well for this fire to bee found in Scripture NaQitk in Uud. diu in e. ctfar. 65, Touching Councils it is to be noted, firft, that the an- AmbrofJeobHu ciemeft Council), which is alledged for the proofe hcicof , is fcJSS the third Councill of C^r/^tf, which was *bouttheyeere, Aug.c0nfeJf.U9. 39%- Secondly,themafl ofthemfpeakenot ofPurgatory,but s.ifr ofprayer for the dcad,which might bee done, and was done, without Motive. XI. the Rom ijh Religion. 413 Without 3ny conceit of Purgatory; for they prayed for them ofwhofeprefentpoficffionof Heauen, they doubted not, as hath beenc (he wed before. Thirdly, that the firft Councils alledged to mention Purgatory , and decree it for a do6trinc Brfl. de P/jr^*/. of faich; were the Laterane vnder Innocent the third, the Flo- f.i«*«f. rentine vndcr Eugen ins tUcfouith 9 and the Tridcntine vnder Pius the fourth,in the yeere 1 563. and this (lie wet h directly, and from their own confeffionathat it is an article ofno grcar antiquity. 66. Laftly,concerning the Fathers it cannot bee denyed, bu^ that many of them fpeake of a purging fire : but it is to be obferued in them,that they mod ofchcm,intended not the Hzfaap. 4* Romifli Purgatory; but the fit e of the day of Doome , as the tcliimonies of tBafilliAmbrofeiHiUry> Ortgen^Lailantius^ and Ieromey*\\ alledged by Bellarmine doe cuincc, if wee will ei- ther examine thcro,by the contexts of the places themfelues, or giue ctedit to their o wneDo&ors,fo expounding thern^ or vide Do&ou* to BelUrmine h'mfclfe,who in diuers phces croflfeth himfei e, M**ton Prob- and yeeldeth afmuchas wee auouch: Befides it is to bee oh- ^YI/^l** ferued, that many of the Fathers fuppofed that the Saints de* * ' ' " parted,did neither receiue reward nor punifliment tiil the laft day , but were kept in certaine hidden receptacles till that time : and therefore they could not drcame of Purgatory, which is anMtermrdtallpunifhment , ending at the day of Judgement. Of this opinion were Irenms , lufttne Martyr % TertHlbaniOrigeniL0BantiusiClementsi& many others of the greateft ancients. Againe, it is to bee obferued, thac^ag**. fiine , whom they challenge for the greater? pat rone oft his fire, yet defmeth nothing determinately of it , butfpe.aketh doubtingly,and problematically; and if he affirmeit in (omc pncplice^heleauethitinfufpenfe in others, and vtterlydc* nyeth it in a third: as for example/in hisEnchiridert he fpcsrk- . m _1®*. etn thus wauenngly: Such a thing is not incredible to bee after $9# this life, but whether it be or noy it may be doubted t and i n a fer- Idem dz verba mon hee feemcth vtterly to deny itf when bee fayth s There dpofiferm^^, are two places ,andtk ere is not a third, we are ignorant 4 fa third, jea we finds in the Serif tare that there is nenefuch* Agame, ic h a 1 4 k^A Retract me from M o j i v £ . X I is to bee obferued , that thofe Fathers which dee patronize ibis Pui gnv ry, yet propound it not as an article of faith , but a^ a free opinion to bee receiued or contradi^ed , as men thought good, or faw reaion; an'dthcie a To were none of the moft ancient : For 'B'eiiarmine clmmer h niariz,cne : for as for Dyonifius, all knew him to bee a counterfeit ; but thole li- ued after the ngeofthePrirnitiue Church : as for thofe Fa- thers which lined in thofe purer times , there is not afllable founci in them for the defence thereof. Laitly, it is not to bee Roffcnf.firt.iS, forgor?en,that their owns Roffenfis doth suare, that whofo- cwxa. Luther, cuer fhalj read tbeGreeke Fathers, (hall finde none , or very rate mention of Purgatory ; and that all the Latinc Fathers, did n.o|Vt the firft apprehend it : and that it was not a long x 'me vniucrfally belecued in the Church, but came in by little and little, Ttafc things laide together, doedemonflratiuely fhew,thatRomi(h Purgatory, was not an article of faith in the Primfcit'c Churcb,buta late deuice, brought in by a vaine iearc*and falfe and lying apparitons,and maintained eucr afc ter by the fmell of gaine and profit, which ^accrewetb there- by to the Popes purfe , and for the maintenance of his pompeandpride, which otherwife would foone fall to the ground. si 2. 61* La(tly,to eye vp for breuities fake many points in one bundle , prayer for the dead, asitisvfedin the Church of Romefath no ground ofantiquity : For though it cannot be denyed , but that it hath beene an ancient cuftome in the Church,and frequently vftd by the ancient Farhers, yet their manner of praying was not of that nature, as it is now in the Romifh Synagogue : For flirt the Ancients prayed for thofe whom they wereperfwadedtobee already in bllffe, as hath BeU.deP unfit, beene formerly declared : buttheRomanifts fay 3 thatfuch /j..c.i8. prayers arc auailcable oncly for foules tormented in the fire of Purgatory , and that wee may not pray cither for the blef- fedjOr the damned. Secondly any of the Ancients fuppofe that ail foules were rcferued in a certaine fecret place, from theprefencc of God 9 which they called Abrahams bofome, Pajadife, Ibid&a. Motive, XI. the Romifo Religion \ 415 Par.c\ie,the port of fecurity, the outward court of Heanen, &c. And therefore could not prsy for their deliuerance from Purgatory.as the Romanics doe. Thirdly, when the Anci- ents did pray for the Saints departed, they did it ( ziBellar- »/i»*confeiTeth) not in regard ofany mifery wherein their foules were, but for thi' glorifying of their bodies in the d?y efthegenerallrefurre£titfn:biit the RomiiTi prayers are onely fort,hofechatareinpaiiKs , that they might beedcliuered. Lafliy,the Ancients fpe^keof the matter doubtfully; as Saint ... AHguft'me jN\y\\ '> peraduenture,and as of a laudable cuftome 1 ^' ecmtitL receiued in the Church, but not as a doSrine of abfolute ne- ceffi:y; bur the Romanics obtrude it as an arcicleof faith, and call ihrmHeretikes that deny the fame: and therefore though in generall, prayer for the dead bee ancient, yet Ro- mifhprayeris an Iunouation declining from antiquity, botb intheobicc^andfubiecljmanner and end. 68. So auricular confetfion is of like nature with the for* *3* mer: For we confelTe that confefilon was ancient , bur Auri- cuIarRomifhconfcffionisbutalate vpftarc, both iniefpec/r. of the abfolure uecciTry of it.which was brought in by Pope Innoctnt the third, beeing before accounted but onely proft- tablc,and notneceffary.as in the Councill oACabilon; fecond- Sf then by an) authority , eiw . ther oft he old or new Tefti mart. . <5o. S'o-> nacnu 4i£ ^i RetracJiue from Motive. XI. 14. tulla pii quart. pro forma lu - ramcnti, an.- nexcd to the Counc 11 of 1 rent. €omiLTrid.feJJ\ y.can.i. Suimjef.tom; 3J1fput.11.Jeft. 1. Cajfmd. confute art. 13 . Suarewuefi- pra. Durand. in 4. difi.i6.q.$. Jjoiauent. in 4. thfo.trt.i, Cregor,de Va~ hnt.de nam [at* iram.iap.x. Caf and. confab. 69. So the exacl number of feuen Sacramcnts,which is an article of the Trcntifh Crcede , fortifyed with the greateft curfeagainft all that (hall fay , that there arc either more or fewer,is indirectly confetTed to bee a nouelry, by the Iefuite Sttarcz* ; for hce faych , that the Councill of Florence did buc infinuate this truth, and the Councill oiTrcnt did cxpreffely define it>by which it is euident , that it wasbutaninfinuati- on,in the Councill of TUrence^d no article of faith, till the Councill of7r^f,and therefore an Innouation : And directly by Caffander, who fayth, that vntill the dayes of Peter hum. bard.weejhallfcarcefnde any author , vehofet downe a certain* and definite number of Sacraments:%\\& to put the matter out of doubt,it is conftffed that this truth, ( as they call it ) is not found in the Scripture, but founded vpon Ecclefiafticall tra- dition : And although Bellarmine laboureth to prooue cut of ScripCure, them feuen, & none els to be properly Sacraments, yet it is with as euill fucceffe , as Tyrabofco the Patriarke of Veniceydid extract the iuft number of feuen,from the miracle of fiue loaucs,and two fifhc$:For firft his owne Pew-fellowcs difclai'me,fomeonc, fomc another of them; as Durand:6oih Matrimony to bee properly aSacrament5becaufeithathnoc the vertue ofconferring grace : and Bonauenture , extreamc vn£tion to bee inftitutcd by Chrift : and Aleujis, *nd Hobrot, did the like , touching confirmation , and alio beeaufe his proofes are fo friuolous oftentimes, that a recitation of them is a fufficient refutation: as for example, to prooue that there is a promife of failing grace,in the conferring of orders,he a!- ledgcthi.77w.4.i4#and 2.Tim.i.6* where Tunothy is char- ged and admonifhed, not to neg't &, but to ftir vp the grace that was inhimjnhich wasgiuen te him by prophecy, with the im- f option of hands of the Eldcrpjif, Here indeed is grace giucn to Timothy at hisort'ination ; but firft, it could not bee fauing grace,bccaufe hee was before that conuerted , and beleeued, asitappearcth, Atts\6. buc rather is to bee thought to bee the extraordinary gift of the holy Choft, as Saint Paulph'in- )yinfinuateth3a*T*>w*i. And fecondly, though it fliould bee fauing grace, yeticisuotpromifcdtoallothcrs , though it were M o t i ve. X I. the Romijh Religion. 4 17 were then giuen to Ttmothens, neither were all that receiued hjiyor and nothing can bee more apparantly deare then this is, 310, Thirdly,thetcrracsofcongruity,andcondignity, wercdeuU fedbutoflatedayes, by the fubtill Schaolemen , who not* withftanding could not agree among themfelues , touching the true definition & diftin6li6oftheir own books, by which pieg& de nun- icappearcth,tbat itwasnotthen anyCathoiikcor vniucrfali Beu'dewttlfMb\ trutn« Laflly, their owne Do&ours terme the raerite of con- %.caM. J " gruity,a new inucntion,and that other ofcondignity, no Ca- Waldenfi* facta- tholike nor ancient doctrine, and the whole do&rine of me* mntaUit.i.c.7 riting t tohauebeene firft made an article of faith , by the Councill otTrext: all which laide together , prooue it moft clearely to bee ofno great [landing, nor they of any vndcr- ftanding that were the firft forgers and deuifen thereof^ Condufion. 7 2. Thus wee hauc fixteene points, wherein the new Ro- mifh Religion hath degenerated from all pure antiquity , to which many more might bee added , but thefc are fuffident to euince our conclusion, which is this , that feeing thcRo- rmfli Church hath neither in matter nor forme, fubflancc nor accidents,any fure ground , cither from Scripture, or the do- ctrine of the Primitiue Church ; but is Yttcrly vnlike to it in many fubirantiallrcfpe&s; therefore it cannot bee the true Church ofGod,butan harlot in her ftead;and their Religion not of God,but of men ; and consequently ,that wee in decli- ning from them,and conforming our fclues, both in do6trine and manners, to the Primitiue patterne, are not fallen from the Church, but to the Church, and that theirs is the new Rc- ligion,and not ours. And thus wee fee what all their bragges and clamours, touching the antiquity ot their Religion , and the nouehy of ours come vnto; feeing there is no one thing more pregnant,to prooue the falfhood of their Religion, and the Apoftacy,and Antichriftianity of their Church, then this is. And to conclude,as wee would tbinke himnoc wcil in his wics^ JM o t i v e. X 1 1. the Komijb Religion. 419 witSjtbac h3umg bccne long iicke, and after regained health, fliould fay,that (n knes was more ancient then health, v*here- as he fhuuid rather fay,tbat hee had recoucred his old health, & that h s new Inmate fickncfTe was difpotTcfled of his lodg* ing,th©ugh it had kept k long ; fo in all rcafon it is madnefTc cothinke the reformarion of the Church , and reducing of Chriflian Religion to the ancient health to bee morenoucli and new,thcn the horrible fickneffe and apo{racy,whcrewitb it was long, n^tonelyinfeclcd , butalmoftcucr-whelmed. A"d this is iuft our cafe with the Church of Rome ,but I leauc them to bee healed by the beauenly Phifaian hirnfelfc, Icfus ChnftourSaukur , whofe wholefotnc Phyficke muft cure them, or uothing will* Motive XII. C That Church which maintaineth it felfc , and the Religion frofeffed by ity andfeekjth to difaduantage the aduerfaries by vnlawfull vmufi^andvngodly meanes , cannot bee the true Qhttrch of(jod , net that Religion the truth of(jod , by the grounds whereof thy are warranted to ab~i fitch deutlifh pra- ctices: butfuch is the practice of the Romtfi Church, and ther- fore neither their Church jtor their •Religion can be of God, IT is a wonder to fee what deuifes, fleights, impoftures,aad deuilifti practices the Romanics haue,aad now at this day doe marc then euer vfe, to vphold their rotten Religion, & to enfnare mens minds with the forloracfupetftiti6,their king- dome being rea% to fall, they care not with what props they vnder-fliore it, and the truth preuailing againft them, rhey care not with what eogincs,though fetched from bell it felfc, theyyadermineit , fo that they may any wayes batter the walles, or (hake the foundation thereof. My purpofe is in this Chapter to difcouer fome of the Sathanicall practices of thefc fubtlc Engincis, I meanr , the Iefuiccs and Piicfis, and Ec a o:hcc 4io ^ RetYAttiue from Motive. XII, other rabble of Romifti probers; It is not poffible to reckon them rp all,being fo many and various: fuch therefore ( God willing) (hall be hf ere difcouereaVas are for villany moll no- torious, for impudencymoiifbamelefli? , and for certainty moft prrfpicuous ; and by them let the Chritfian Reader that loueth the truth, iudgcot their Religion and Church, what it is. Maior. 2. The firft propofition of this argument is grounded r- pon three principles: one of nature , another or ret fon, the third orScripture:natureteatheth, that contraries are cured, that iSjCxpellcd by contraries , as hot difea^es by cold medi- cincs,and cold by bot,light by darkenefle, and darkenefle by light. Nowtrunhandfalfliood, good and cuill, godlincffe, and vngodlinc(Te,aic thus contrary ; and therefore naturally expelling each other, they cannot bee meanes of each others prefctuation: that cannot then bee the trueth, which iecketh to with-hold it fclfe by falfliood, nor true Religion, which is a docltine according to godlincffc , which maintaincth it felfe by vniu(t,vngod!y and wicked practices : this is natures voyce,to which reafon fubfetibah, when it concludeth, that it is not onely improbable,but impoffible th3t Vertue fhould le^keforViccshelpejtofortifieitfeJfcwithall ; or trueth for faMhood to maintaine it : feeing the chiefc cflence of V«rtue is to fly Vice, and of Trueth, to bee free from Falfliood. Pfo~ tarchs Morals, Anftotles Ethicks,7##/>.f Offices, and all pra- cltckeotPhilofophyauoucheththistobc true; but if from nature and reafon,the hand maides, wee afcend to Religion _ - theMitlris,weefliall fiadc in Scriprorethis vndeniablema- j\mttEHillis »ot to bee done ^th at good may come of it : and there- fore they which flja'ldoe fo, S int ?Wiayth, Their damna- tion isivft : whence it f llowcth , that dcuilifliandmifchie- uouspradt ccs,vndert3ken for defence of Religion, and war- ranted by the grounds hereof , doe both argue a rotten Reli- gion; (for iikc mother, like daughter, according to the Pro* uerbet) ind a'f b prooue the profeflburs and pratfticers there- of to bee lyable to th iuft d.'ranation^i'oted by .he Spirit of God to fuch wicked perfons ; there ij> no euafion from this con* Minor* jvi o t i ve. a 1 1. tnc xomijn xeugio??. 4.2 i conclusion, except they lay (hat their practices are not quitf) which whether they bee or no , the particulars of tiic fecond proposition , fliall propound to the iudgement of him that will with an indifferent eye looke vn tot beta , and (o I leaue th'sfirftVprepofition , fortified with three ftrong rampkrs of Nature, Reafon, and Religion ; and come to the fecond, wherein the pith and marrow of the argument conflfteth. 3. That the Church of 'fymt is guilty of fuch vngodly courfcs> for the maintenance of it felfe , and their Religion, chough rmferablc experience doth fufficientry prooue,yet be. ciule whi^ft things are confidered in groffc , they hide much of their worth and weight ; therefore it ftiall not be amitfe to difplaythera in particular , and toofferchem by retaile ta fuch ashaucaminde to apprehend the true value of their counterfeit wares. la thefc fixe particulars thcrefort (toe- mit many other) larraigne them as guilty before God and men :fir(t of horrible treafon : fecondly, ofcrucll murther: thirdly,ofdamnablc pcriuty; fourth !y,of^roffc lying : fif^of impudent and malicious (laundering : and Jaftly, of apparent forgery; and thefc be the propps and pillars of their Religion, by thefc they labour to procurecredit to themfclues, and dik grace tors : and with thefe weapons they fight againfl all chat eppofe themfclues againft their damned opinions. 4. Touching their trcafons, periuric*, asd cruelties, they areiufncicmlydifcoucredin the firft and fecondrcafons be- fore going , to which It cfcrre the Reader for his full fat is fa- elk nronely note , that as their practices hauc becne notori- ous in thcic kndes, lo they are deriued fu od amen tally from the grounds of their Religion: notorious I fay, for who hath nor heardofthefoure treacheries and confpiracies , pradtifed by Popes, and their Agents againft Kings,Emperours: feme they haue depofed, iomc prifoncd,fome mur the red, feme ex* pcllcd theirkingdo»es,fomc betrayed into the hands of their encmiesjfomc perfecuted and vndcrmined, and that by trea- cherous plots,and hel)i(h deuices ; to omit all others, and to confine my fpeach to our owne Countrey : the pr .tended Spaniftunuafion, inthcyccrc 1588. by that great Araaado, E c 1 coin- 42 2 v-^ Rctracliue from Motive. XII compoundcd of 138. great fhips, addreffed by the Popes in- (tigacion.whobleffedandChrifteiKd it with the name of an inu nciblc Nauie; and way made by the Iefuites and Semina- ries,who like Pioncrs and fecrct fpies, indeauoured to vnder- minethcttate,tofpieoucall conueniences for the enemies, and to prepare mens hearts and hands to glue affiftance to them. Trie Irifli rebellion blowen bythebellowcsofKcwr, £ ft r Afrtoi animated by Do£"tourj4#»^r/ » and other Pricfts , fentto iart.z,c.9. incounge thcrebeh againft their lawfull Prince : oxztCoftcr the lefukc confcilethjto be helpers to them in matters of confess ence: and laftly,thela(l horrible hellifh , neuer fufficientlyto b cdetclledjPowder-treafon, (which if it had cometoexe- cution,as it was neere to the point, would haue becne enrol- led for cuer amongft the wonders of the world: and now the wonder is that nature could afford fuchmonfters , todeuift fuchaviilany rorthatanyfhouldbee fobefotted, as to a p* proouc of thatReligion3which was the mother of fuch a mon- ger. Ths I fay,in which Romanifts onely were a£tours : Ie- fuites Plocters,aud the Pope the hboitcx:(for Cat efly,Percie, Rookwood Winter .Cjrant , and the reft, were rankc recufants, Garnet,altas W alley j alias Roberts talias Darcie, alias farmar% Alias Philips: (was cuer any honeft^that had Co many names ) h 'all, alias OldcorneiTefmond, alias Greeneway , and others, wcrrprofc ffed Iefuites : and B*jfnhamwas(ct\tto Rime, to giue notice co the pope of this bloudy pra&ice, whereupon Tolcmnc prayers and Applications were made by his directi- on, for the good fucceffe (hereof. Thefcl fay,do« witneffe fufficiently,th3t treafon is an ordinary piaclice amongrt thae generation, for the maintenance of th^ir Religion & ponape, and thar they thinke it a lawfull and laudable a enuring the necefficy of uroe,yei it is with this limitation, qnoaA Motive. XII. the Rom ijb Religion. 423 qtioady vntill they bee of fufficient power, and haue fit oppor- tunity to worke their purpofe. This pernicious docli ine flow- ed from the mouthes and pens of ' Smancha^Crefwcll^ltas Phi- lofater mariana Lupus ftrepiam Cellar mine, EmamsellSa; and almoft all the reft of that treacherous generation. 5. Againc,their pcriuries are alfoib notorious, that I need 2. not to infift ypon them : for who knoweth not that Canon of the Councill ofConftance, which dccrccth, that faith is not to bee held with Herettkes : and that fentence of a Pope reported by Gttimardine, that the Church is not bound with oat be si and that common doctrine of the Iciuites,'that zfnbiecl is not tjed by his oath, to obey his King excommunicated : and who hath not read ofPopc Eugenius jNiih his Legate /#//4/*,animating theKingof/J#»£4rjrtobreake his league with Amurath the Turkc , and of Atto Archbifhop ofMentz., perfidiouflya- gainft his oath , betraying Albert Count of Franconia, into the Emperour Lodowicf^ the fourths hands : and otRodutpb, Duke of Suema s\nRigated by the Pope, to falfific his oath of alleageance,to Henry the Emperour, and ofTlurghard, Arch- bifhop of Magdeburge , rcleafed of his oath to his owne citU zens,by Pope Iohn the 23 • And oiSigtfmund the Emperour, who was contained by the Pope.to falfifie his oath,giuen to John HtiJfe,zod lerome of Prage, for their fafe conduct to the Councill of Conftance, and of Pope Zacharie: Boniface the thefixt, and Benedtfl de la Lune , who vnbound the French men from their oath of obedience to their Kings: and of Gre- gory the fcuenth,with other fucceeding Popes, who did the like to the Germanes, in refpe&of diuers Emperours : and laflly oiPiftsJjhtinttts, that excited the fubiecls ofQaeene £- li&abetht to the breach of their faith, and open rebellion: all which doth (how , that they rmke no confeience of periury, fo that they may maintaine thereby their Hierarchie and Re- ligion , which to bee fo, this one teftimony will Efficiently beare witneflfe out of the French Chron cles , when a league was made between Charles the ninth, and the Prnce of Con- dy\ he lefuitcs (fayth the author) cryed out day !y in their fer- naons, that peace was not to bee made with Heretikes , and E c 4 bwing Aid. i~<4 Retraffiue from Motive. XII* being made,was noc to bee kept, chat it was a godly thing to lay violent hands on thofe vnpurc perfons,&c. 2. 6. Laftly,their rourthering cruelty , exercifed agaiuft all that ftand in their way , is fo notorious , that I need not to AuentJib.f. 4 ftan(j Vpon it;the examp kf of fftmy che Empcrour, marked Abbot Frfperg. ^ ^ pope Hiidehrdfg^ to b€C murthercd by the tumbling down of a great ftone vpon his hcad,in Saint Maries Church, though with euillfucccffe; ft the Varlethimfelfc that was fuborned to doe this feat,tumbled downe headJong together Math Parit in W!tn tnc ft°nc>*nci fo was cruflicd in pieces before the Ernpe- Henr.z. rour c^mt into the place. The poy foning of Frederickjbc fc- Tetje vineU cond,by the fecrcc practice of Innocent the four:h,andof CW- i.%*tpip.io.& rade by the mcanes ot the fame Pope : and of Lewes ofBaua* *°* . >7,by the appointor nt of Clement the fixe, and of Henry of TxlZ^ ^ Lucembnrgh, by a Iacobinc Fryer of Saint Dominickj order; and that (O horrible impiety ) in the bread of the Sacramenf* mixed with adamantine duft : aid effohn of England , by a Monke ofSwineftead Abbay: & of Henry the third of France^ ftabbedby alacoblneFryar ; and oi Henry the fourth, mur* -, •« thcred by &f*/#*£,>thatIXui]l in humane fliapc, who beeing ad fronts!, fag, demaundedby the Iudge? > why he committed that horrible x^ ' a6t,anfwerrd without blufhing, Becaufc the Kingvtent abont to Aide the Proteftant Princes o f Germany y contrary to the Popes nimde , whom heedidbeleeue to be a God vpon earth : and of V arry %Lopez,>Sqnire 9 with many other, which were fuborned 80 murUKiourlateQ^eenciand ofFattlx, that was prepared with a mauh kindled a iRome, and a the cuifh Lanihorne to blow vp the Parliament houfe. Thefe cxanplcs I fay, with many other, that might bee produced, doecuidentlyeuince them , torra1 eno confeience of ftiedding blood, andmur> ther,for jht maintenance and defence of their Religion. 7. Which that it may yet further appearc to be true, confi* dcr the infinite numbers of Hngonets % that is, Proteftants§ which haue been (laine in France alow for rcfufingthe marke of the bead. Inrhe Low Coumreyes, 36000. at leaft , are fatt>wne to haue be ne put to death by rht Duke of Alb*, tor notyeclding in ail things to the Roniiib Religion. The like ptrfe* Motive. All. ttieRomtjbKcUgton. 425 periecution hathb^ene in other Ceuntrcyes , and is Hill at this day, where their bloody inquifitiontakcth place , by the Vemr] which in thirty yeeres (as iris recorded by Authors of fuffict- *a\*M&t\ak ent credit ) a hundred and fifty thoufand Chriftians were mi- Poauf. fcrably murthered: and that which is to be noted, it ragcth a- gainft none but Proteftants, fo that euen in R*me,a man may bee cither Icw,Turkc, or Infidell, or what els, and bee neuct queft oned: but a Pfoteftant,hec cannot be, but with danger of his life. What fhculd I fpeake of the multitude ofpoorc in- nocents, that were in th s laud of ours,adiudgcd to the ftake, in cht fiue yeeres ra gne ofQuccne Mary. Smithfieled Colche- fter, Cotentrie and Nirmck , and almoft all the o^hcr great townes^bearc wi'nefleofthis their cruelty, and the Innocent blood ofthcfcpoorefoules,doihftil cry for vengeance againft them* 8. And yet all this is nothing tothofe horrible and our* ragiousMaiTacres , whereby whole multitudes haue beene bt * hered hke mcepe in a flaughterh^ufe, witncfTc that mi- serable (laughter made of the Migenfes, by Fryar Dominic^ "f^f Cmi tt&Stmon UM'onfors, which going aftray from the trutb,(if all pufatime* b- true which iswrittcoofthem)thefc butchers dici not labor cent$, to xr claime by pcrfwafions and gentle meanes, but ©pprefled th m by arm*s at tbefirft , andfofent them packing to hell vritbout repentance: witnefTe alfothatfearefull Powder trea- foninren crl,not cxccuccd,which if it had taken eff vnder Charles the »inth , when in one night were murthered at*7V/> many thoufand Proteftants,with the iiluftriru ■> Admirall of France; and at Ltons% and other places , within one month, as fome fay 40000, as others aboue 30000. The greatclt andmoft grieuouspcrfecution in the Prirvmiuc Church , is not to bee compared to this ; for it is recorded, that vnder DiecUJUn, 17^ oo.were martyred in one month ; but behold hecre the ■umber doubledjthat w e might certainly know and bcleeue that the Pope is that true and great Antichrift, vnder whom, and 42 5 K^£Retractiuefrom Motivi. XIP and by whofe meanes the grcateft perfecution that cucr be- fell the Church of God {hould happen.1 9. Neither is there doctrine any whit diffonant from Betl.JeRom. their practice : for thus Bellarmtne deliucreth ic in piainc FowfJ*$.Ci6» termes : as m a Chriftianjhe Spirit is to rulekotter tbefiejb, & to chaftife ittand keep e it vndtr , yeafemettmes to vndergoe death itfelfe, as in the Martyrs : fo the f pint nail power refidmg in the Church (that is in the Pope) is to bridle andreftrainethe tempo* raHt by allmeanes whatfaeutrjfitrebellagamft it: yea the Car- dinal! Como> *n his letters to Parry the Traitour, animateth him to the rourther of the good Queene^by his damned por- tion, that it is meritorious to kill a King excommunicate : and fome of them goe yet deeper into hell , and entitle it an Itfmtx skar. heroicall aThcfl*.i.i w tfthe truth r ftrong delvjionjhat they fhould beleetie ljes\ fo t hac by this prophecy , one of the chiefeft props of Antichrilis kin^domc, niuti bee lyes: and therefore the Church ofT^me making no confciencctlioreof,flieweth it fclfc te be no better then the Synagogue of Antichrift: If they fay that they doe it to a good end,namcIy,tomaintaine the truth : I anfwere wirh lib: Nunqnid Dchs indiget mendtcio veftro ,, vt pro illo loqua- minidolos} Do hG O D (tarid in need of your lye, that you Iob.15^ fhould fpeake deceitfully for his cauP ? no, he will furely re- prooue you for it : and with Saint lAiiguftine : fombumilU Aug.de verbh tatis can/a mentirit yfinoft eras peccator i antequam mentireris9 Appd* mentiendo tfficierisqtiod euitaras: that isjfthou telleft a lye for humility fak \ (or for the truths fakej if thou wert not a fin- ner.before, by lying thou art made that which thcu didft a- aioid : whatcan bee more pithily fpoken for the reproof e of ,thefemcn, who by falfhood , pretend to eflabhfh the truth, and by lying to vphold their Religion : and if neither the Scripture , nor this holy Father, are regarded by them 5 then let them heare the cenfure of the Heathen£Vcm>, who Clc'°ffi^$* concludeth, that in virum bonum noncadit mentiri emdumer,- tifui caufa : It fallethnot to a gcod man to lye , no not for his owne profitc fake : what are they then in his ac- A™mn>pYt*i+ count, who make a common practice to lye for their ad- sdmefkkR U3tnagc .? But left I (hould bee thought to accufe them 5.^/3.52. falfcly, and in reproou'ng their lying , to fall into the fame Efpcxccr. com* vice my fclfc ; Kt vs rake a fhort view of fomc of their no- ln tunpig.u toriousvntruths, which are fparfed in theirbcokes. And Ca™**to*Li. heere to omit their lying Reuelations , lying prioiledges, falfe Canons , forged donations , counterfeit deuices, lying marryrologies , all which are fturTed with notori- ous falfitics , and that by the confetfion of their owne Do&ours : I will infift onely vpon their lying miracles, wherein they vaunt themfclues as a marke of their Church, and wherewith they labour to vphold moft of their crroni- ous opinions. xx. And firft touching their miraculous tranfubftamiatio, ii 1 and 4 1 8 is* Retracitue from Motive. X II. andadoration ofthc Sacrament: not finding in Scripture fuf- ficietn proofc for it: it is ftrang? to fee how many monftrous minclc* thry hauc deuifed for to win credit thereunto* Boz** ^mdepimi ^ a rmn.of great fame amongft them , telleth vsthelc three /. 14.^3. £a]cs; firft,that ^Anthony of Padua^uCcd his h^rfe tokneeie downe snd worfhip the holy hoaft, by which flrange fight, a flout Heretikc was conuerted to the true faith. And fccondlyf Saint Fraicts had a Cade Lambe, which vfed to goeto Maflef and would duelykneele downe attheeleuation , and adore. And thirdly fthat a ccrtainedeuout woman , to cure her Bees ofthemurren,and to make them fruitfull , putaconfecrated hoaft into the Hiue, which when after a time /hee tookc vpf (hee not oncly found a miraculous increafe , but faw alfo a Grange wonder , the Bees had builtaChappeHin the Hiue, with an Altar,and windowes,anddoores, andaitecplcwith Bells,and had laid the hoaftvpon c he Altar, and with a hea* uenly noyfe flew about it,and fung at theirCanonicall houres, and kept watch by night, as Monkcs vfc to doe in theirCloi- fiers. Who would not bclecuc now but that the hoaft is to be adored^f hee be not more fenflefle then a horfe,oi a Bee, or a Cade Lambe? But if this be true, why arc Mice fo prophanc, that they dare rend it with their teeth ? And why doth not the Popes Hackney kneele downe , and doc reucrence vntoit, when hee carrieth it on his backe, accompanied with rnulet- ters,and horfc-keepers, and Courtifans, andCookes , with fumpter.horfcs,and all the baggage of the Court,as oft as his MibMwUd HolineiTe is to trauell abroad ; when hee bimfelfcfollowcth, KeeMat. mouted vpon a goodly white palfrey,acc6panicd wkhCardi- fidmcn Bru- nal^PrimatesjBifhopSj&Potentats? Is more honor to be gi- mn,pai.iii& Uen to Chrifts Vicar,thcn to Cbrift himfelfe ? Or was Anth$- ll% tties horfemore religious then all the Popes horfes ? yea then the Pope himfelfe, and all his traine ? And if the hoaft bee fo foueraigne a preferuatiue for Bees,why doe any good hoyfe- wiucs fuffer their Bees to pcrifli , feeing they may hauc the hoaft for God amercy, or at leaft wife for a very fmall price ? Lib. cmformit. In the booke of the conformities cf Saint Francis, wee findc $m&i Fr&naf. tfcl$ mirac]C; On a time Fryer Francis faying Maffe, found a Spider Motive, All. the Komijb Religion. 420 Spider in rhe Chalice, which hee would notfor reucrence to the Sacrament caftout,butdrunke it vp with the blood : af- terward rubbing his thigh, and fcratching where it itched, the Spider came whole out of his thigh , without anyharme to either : O ftrange miracle \ and yet not fo (Irange as this, tbatChnftsbloud intheCholice,fhou!d poyfon P:- pettier; except Trancis 3 Frver were more holy then Vitlcr a Pope : or thebioodin one Chalice, were of greater force then in the other: but peraduenture the Prieft in the one, had no intent* on to tume :he wine into biood.as thcPrieftin theother had: andtnen wee know there can be noconuerfiombutnomar- uaiie jfthis be true,fecing in the feftiual oi Corpus Chrtfti day, We read as great a wonder as this: to wit5ofa Prieft, that ha- uinglolhhchoaftin a wood, as hee cametohouiell a wom:n th.'t was fake, and h'uingwbipt himfelfe for his negligence, wentbacketo feekefa s Lord God, and at laHfpying a pillar offire,that reached from the earth to heauen, ran thereunto, and found Gods body at the foot of that pillar , and all the bcaftsofcheforrefl about it, kneeling ontheirfoure knres, and adoring it with great devotion ,ex eptone blackc hcrfe, which kn-eled but on one k ce, and that blackc horfe (fay:h the ftoryj was a fiend nfhell , w!io had turned hirnlelfe into that fhape, thatmenmight ftcale him, and bee hanged , as many ha d beene, This as it was reported to bee done net fa: from Ex bridge in Deuon-fiire: fo it was as folemnclv read in thv Chur< h , and as verily beleeued, as any miracle that euer Chnft wrought : who can doubt now, but that the bread in the Sacrament.is really changed into the body of Chrift, and the wineinto his blood, ifthis be true. 12. Ag3inc,toproue their doctrine ofconcomitance,thac 2" is,thatwholc Chrift is raderboth formes ofthc Sacrament : .. . m £elUrrKt»epvoaucnh examp.es GVtokStmm; vt*ctntiu*y m >--£.,, -r% and AUxtmdcr AUnfu% where miraculotjfiy cut of the bread L^c.i^, being broken, b'ood plentifully flowed to the view ofthc beholders: which if they were true, as may v rywel bedoub- ted,yet«uince not that doctrine: for th ofe miracles might be Wroght rather for the couictio of profane & irreligious recei- ucrs, 45° \yi Retr&fftue from Motive. XII. Lyran.in Dm. 14. ■Canuslacl.11, c.6. Sgrip.dc vanity uer>,8c confirmation of Chriflian Religion,agatnft all enemies thei©f,whetherlnfidels orHeretikes,then for the proof of the rcall piefencc^or cocomirance ot both parts of theSacramenc, vndcr one figne: but that they were not true , wee haue iuft caufe to fufpeit, feeing the cideft of thofe miracles aie litle a- boue a hundred yere <»ld,at what time true miracles were Yt- cerly ceafed in tr eChurch ,& falfcones were foifted into their roomes,as witnefieth Lyrantts, whofayt'f\that the peep bin his time were notably decerned b) falfe miracles , forged by Priefts, &>td then complices for game : and Canus , v ho affirrceth , that writers in his time forged many things of purp9Je , and fugo efi ed falfe miracles, to pamper the peoples humor ^nd te game credit ta Religion: and in that refpeit taxeth oiucrle grain authors, fat their pro neneffe in fatisfying ihe peoples appetite : and A- grippa , who fayth,that the writers ofhiftories makinggodly lies, did counterfeit 'l^eltques, frame miracles , and demfe terrible fables : let thefe goe then amengfl the reft, for ac lcaft fufpe- cled,if not conuinced falfhoods. 13. Further for the proofe of their Canonization, andin- uocation or Saints, it is a wonder to fee how many wonders they hauedeuifed. For to omit that which Cardinail Baromtts reports as a trurb,ouc o{Guillerinus,znd fincentius> touching Saint Fftlbert, that becauie he was a moft dcuc ut worlliipper of the Virgin Mary , therefore (hee came vnto him in his ilckncfie,and gaue him her brcfts to fucke : as alfo how (hee came to Saint Bernard in his ficknefle, to vific him, accompa- nied wth Sain? Lawrence, and Saint Benedick : and to omit how Saint Dcminick^czukd the Deuill to hold the Candle re Mm^till it burnt his fingers : which Canus brndes with the ftarnpeofa ridiculous fable: and how Saint Dunftone pulled the Deuill by the nofe, or by the lip (as fomeo-her fay) with a paire of Pincers ; which beeing a& ridiculous a^ the former, yet is allowed by t^elefuit Delno for truth: to omit alfo how their Saint Francis kad the flue wounds of Chnft printed in his flefli by an Angell, with the naiks flicking therein , and continually bleeding till his dying day : that heevfedtc xidein the aire, in a fiery chariot, talking with Chriil , and Mary, Baron, anno 1028. Vita Bernard. CaniiilocJ.il. c.6- Velrio dlfqa. magic. tom.i. /•4 c.i. Antomn.x.part* tit 24.C.L Box; dtfignis Motive. XII. the Romijh Religion. 431 M*ry%m& [oh»,ind accompanied with innumerable Angels: and that the birds would heare him preach, with great dcuo- tion;and a wolft was conumed by him.whom he called bro- ther wolfe, and ledde him about with him in hisiourncy:as alfo co omit how Saint Denis had his head ftroken off,and af- Br.euiaf' Km* tcr carried ic two miles in his hands : the like to which is tntlulm* Written oiltiftwian the Monke. Saint Oth'ifa , Saint Fulcian, and Saint Vtfiorice : and how Saint Nicholas in his infancy, Fnglifhfeaft lying in his cradle, of himfclfc faflcd Wcdnefdayes andFry- dJ)0S^9^ day?s,*nd would not take fuck; a»dhow Saint sPatricksw- Legend. Anglic. fed aftollen ftiecpe ta bleat in the belly of him that had eaten foli6\, it : and how Saint Bede preached to the ftones, and they an- capgrmJeg./^ fwercd his prayer,and faid, Amen,venerable 'Bede. V% 1 4. To omit I fay all thefe and many more, as bceing or* dinary and common tales in cuery mans mouth : I will onely commend vnto the Readers admiration^ome few more rare, and yet no whit leffe Grange; a? for example, a Parrate being like to beefurprizedby ahauke, flying oucr the flirine of L ^ r^m SnntTuomas of Canterbury, cryed miraculoufly , Saint Tho- 0iCamterb.* tnasihclpe met : and prefently the hawke fell downe dead,and the Parrat efcaned : fo the famous Virgin of Lauretta , when as a certaine man was on theladder^eady to bee hanged^be- ing accufed falfely for purloyning jiis mafiers hawke, affoone rurfdl.U fi-.it. , as hee did but thinke of her in his heart, anddefire her helpe, l^ the hawke came fourth with i3ngling in the aire , and houe- ring oucr his head, and at laft light vpon the gallowes, and fo freed the poore man from the halter. Saint Clmfttpbers ftarYe t*tf*l&»&\ becing pitched into the ground , began prefently to bcare c ul°P'er* leaues , whereupon eight thoufand men were conuerted to the faith of Chi ift, ANunne called Beatrix , running away with her Paramour , lined certaineyeeres in a publike bro- thel-houfe; but becaufe ihee was adeuout worfhipper of ^^*'*w our Lady, our Lady her feife Supplied her roo me in the Nun* nerie,and was taken for Beatrix^ all the time of her abfence. Saint Chriftincs tongue was cut out of her head, and yet Chce Lc^cnd^m-* fpake notwithstanding, and herbrefts becing cut, inftcedof ^x{d" blood,milke iffued. Saint 2?ra aU tnc venemous beafts out of Ireland : or of Saint Rocb^\\o bceing ficke of the peftilence in a wood, was fed by a hound , that brought him cuery day btead from his matters table: or of Saint Lftpe%ot Z^who (hut vp the Deuii in a tankard all nighty hat came to tempt him,fo that he how- led and brayed mofthideoufly , and in the morning the holy man let him out: or of Saint Dunftony whofe Harpe hanging on the wall, founded melodioufly , without touching , this Antheme , Gatidentinccelisanim&faattorttm : and of Saint Martin jVtho bceing faying Mafle,a trngue of fire came, and fate vpon him, asitdidvponthe Apottles : or of Saint Germ maine y who comming to the fepulchre of one of his difciples, beeing a good while dead,askcd him how hee fared, and if he would no longer goe with him, to whom the other anfweied and faid , that hee was well, and that all things were to him foft and fwect,and that hee would no more come hither ; or of Saint Barbara , who turned the fhecpe of a c rtainc fheep- heard that be wraicd her to her father fhat foughttor her,into locuRs.?But ifyou would haue a lye with a Jatchet,looke into the Legend,of the Annunciation of our Lady,there yi-u (hall read of a certaine K and the root of this Motive. XII. the Rom ifb Religion. 433 this floure was found toiffueout of the mouth of thefayd Knight, becaufe as he had thofe words alwayes in his mouth, while he was aliue, fo they grew out of his mouih being dead. Let all the Poets match this fable if they can, and yet OwWcommethfomcwhatneercit in his two tales ofHiacyn- thH4,zvi6Aiax bothy which were fabled tobeturaedintotwo oitidMetamr. flowers, with the two fiift letters ofthdr names imprinted in UK\ 0.^13. them, and thus by ftrange and incredible fictions they main- tainc the fupcrftitions inuocation of Saints,the ordinary con- clufion almoft of their legends being this j then let vs pray to this worthy Saint and glorious Martyr, that he will pray to God for vs, that by his merits wee m;y haue pardon and for- giuenefle of our finnes. ic*. Againe, to perfwade to the worshipping of relickf, 4^ they tell vs diuersfuch like talcs: As that a yong man falling ofFhis horfe and breaking his ncck,was brought to the graue ofSaint ■#?*««//; the Polonian, and prefcntly reuiued. And a Mayde, who had a yong Heifer dead by fomc misfortune, ,f0. , . made fupplication at the Tombc of this Saint, and when Che m\racuisanRi returned home, a Butcher being flcying the Heifer, it firfl tijacintb.lib.u began to ftirr: the fleyed foot, and then to lift vp the head, ca.i9,&Hb%iy andatlafttorifevpasfoundascuer itwas. We readc in the ca*7* french Chronicles taken out of Turf in a Popifh Writer, that NkboLGiUet king Dagebert robbed other Saints of their relicks, to enrich amo'frL the Temples of Saint D enit, Saint Ruftic^ and Saint Elctt- tberie, whereupon itcamctopaffc that there arofe great de- bate betweene the Saints, for thofe Saints which he had fpoi- led, as Saint Hilary, Saint Fremiti, and others, ioyned t e n- felues with the Deuils, and craued ayd ofthem to carry away the fouleofthego^d king to hell: but he called to his help the other Saints wMch he had enriched, who refitted fo va- liantly the Deuils and th- Saints wronged, that they tooke away from them his fouJc and carried it to ParadilV. Who ? which hath any fpark of grace would not enrich the Temples, and relicks ofthefe three Saiots,f?cingthei power is fo great to deliuer a man from the Dcuill ? Bu; this next of Saint Vre- min\% full as ftrange; for the golden Legend rcporteth, that F f aftes 434 o^ Retrnttiue from Motive. XII. lsgcnd. Inuent. of the body cf S&intFremin mortis. J.fgend Sanfti Stepbani, after the Sunne had miraculoufly fent his beames through a (tone wall vpon Saint Frcmins graue, and thereupon they had digged to findc out his body,there ifTued thence fuch a fweec fmell, as they weened they had been in a Paradife: which odour fpread kfelfc not onely through the city of Aniens where the body lay, but alfo vnto diuers other cities, the fwectr.es whereof as it mocucd much people to bring their oblations to this glorious Saint, fo it curcdfomeafarofF(as the Lord of Bar gency) from their difeafes: but when this body was taken vp and carried in the city of Aniens, flrange wonders wete wrought : for then the Elements mooucd, (fay th the ftory) the Snow that was at that time great on the earth was turned into pouder and dufl : and the Ice that hung on the trees became flowers andleaues, and themeadowes became greene: and the Sunne which by hiscourfc fhould goe low that day, afcended as high as it vfeth to be on Saint John B apt ifts day in Summer; and as men bare the body of this Saint, the trees enclined and worftv'ppcd it, and all man- ner of (icke perfons what malady foeucr they had, receiued health,at the Inuention of the bleffed body of Saint Fnmin. 1 7. Another as (trange a talc wee haue touching the re- licks of Saint Stephen, and Sz\x\t Lawrence : for when as one of them was buried at Rome,thc other at Confianttnople (fayth the Legend) the Emperours daughter which was pofiefled with an euiil Spirit, was brought to touch tberelicks of Saint Stephen, but the Diuell within her crycd,that he could not be difpoflcfTed, except the body of Saint Stephen was tranflatcd to Rome : whereupon mcanes was made that Saint Stephens body fhould be carried to Remet and in licw thereof, Saint Lawrence his body fhould bee brought to Conftantinople*. Now in thewayasthey were making this conueyance, the city of Capua gac the right arme of Stephen, and bu:lded their Mctropolitane Church in honour thereof: but when they were con e to Rome, they would hauc borne the body of Saint Stephen to the Church of Sz'mt Peter ad yincti/a,but they that bare it were not able to goe any further : and then the Oeuill in the inayd cryed out, Ye trauaile for nought, for he {halt M o t i ve. X 1 1. the Romijb Religion. 435 (hall not be hcerc, but with Lawrence bis brother, therefore they bare the body thither, and then the mayd touching the body was prefently made whole,and Saint Lawrence as rcioy- eing at the comming ofhis brother, and fmiling, turned him- felfeinto theother fide ofthe Sepulchre,and made roomc for him to lye in: and when ihtGreekjs would haue taken vp the body of Saint Lawrence to carry it to Confiantinop/e, they were ftroken dead, till the Pope and his Clearks by their prayers reuiued them againe : who would not now worfhip thcrelicks of Saints, if fuch great royraclcs be wrought by them. 18. But to conclude this poynt, and not to trouble the reader with too much of this pedlingftuffe: thus they labour to gaine worftiip to Images, honour to the GrofTe,and Cru- cifix, and credit to Purgatory, and prayer for the dead, and countenance to popifh finglc life, as of many hundred exam- ples which might be produced, let thefe few fuffice. Sainc George being put into a frying pan full of boy ling lead, made but the fignc of the crofle, and he was therein refreflied as if he had bin in a bath. Saint Margaret was fwallowed vp of the Diueli in the figure ofa Dragon, but making the fignc of the crotTein the Dragons belly, the Dragon burft, and out came Saint Margaret fafeand found. It is fayd alfo that (Tie took the Diuel by the haire of the head, and beate him about theeares. Saint Goodreck^ with the fignc ofthe crofle tamed Wolues and Serpents in fuch fore, that they lay with him by the fire fide wiihout offering any hurt. Saint Chriflopber be- ing a Giant of twelue cubits in height,de:ermined with him- felfcto ferue none but the greateft King in the world : and therefore being in feruice to a ^rcat King, he fpied him croG. finghinnfelfe againfttheDiucll: wherefore perceiuing that he was afraid ofthe Diueli, he went to feme him as one grea- ter then the former, and perceiuing that the Diueli auoyded the fight ofa croffe, he asked him, why he did fo? to whom the Diueli anfwered , that there was a man called Chrift which was hanged on the CrofTe, in fcare of whom, as oft as fee faw the figne ofthe Crofle he fled from it, for which caufc F f 2 Saint 43^ ^A Retract me fnm Motive. XII. ■- — „ , — Saint Chriftopher percciuing that Chrift was a greater King, renounced 'he Dcuill, and betooke himfelfc to the fcruicc of Chrift, and was called Chriftopher 9 whereas before his name was Reprobus* He that would read a merry tale indeed, lee him read the Legend of Saint Chriftopher : As for a fearefuli tale, let h'us goe to Saint Brandons Legend : all the old wiues tals that euerwerc told in a chimney corner, are not to be compared to thefe two. 19. It is nonewes amongft them for Images to fpeake, nod the head,fli3ke the hand,fweat, and fuch like : or at leaft for frrTK crafty Prieft to workc thefe feates, to delude the people. The Image of the bleflTcd Virgin Mary is fayd to hau fpoken diuers times, to Saint Bcrnardtvihcn fhe bad him goodmorrow, whereupon the good man fhould anfwere, that ft i broke the Canons of the Churchy becanfe it was forbidden that a woman fhould fpeakc in the Church. To Saint Hyacinth, Seuerin. de viti wuJO flyjng from tne Tartarian*, the Image thus cryed vpon Hyacinth. lib, 1. "imwitb a loud vcyce, O my fonne tiiactnthH** doeftthon ca-).\$ . ' eft ape the hands of the Tartarians, and leaueft me and my fonne to be cut in pieces, and trample dvnder feet : To whom Hiacin* thta anfwering, O glorious Virgin, this thy Image is too heauy9 how Jhall 1 be able to carry it t Tr»e Vngin reply ed, Take it, for Lcgev. Lombard, my fonne will lighten the burden. And to Alexius, who flaying long in the Cnurcb-porcb,the Image of our Lady fpoke and bade the Sex ten let him in. So the Crucifix is fayd to hauc fpo- Breuior.Rom. ken to Thomas Aquinas , when he was praying before it in Tbotde^fuin &rCat cJeuotlonJ Thouhaft written well of me Thomas, what re^ URa. Hiavita ^ar^ therefore wilt thou haue* And to the Councill at VPinche- e'm. ftcr gathered together about the queftion o Pricrts manage* in thefe words, Take Dunslanswayes vntoycu, for they are Tolydor.Viryl. the beft. Polidore Virgill, othcrwife a ftrong Papiift, yet imelc Hiftor. out thjs iohtDunslanes lcgerdemayne,and fo may any other that hath not loft his fenting : and thus we haue two ta king Images, that the Heathen might not £oe before them in this, BtU.de Sanft. vjno by BelUrmines confeffion out oiValerius Maximus, had beauty,** t wo aj fQ ^ fp^^ fa onc 0f jmo Moneta, at the taking of Sa^1 feyes, which being asked in icfi by a Souldier, whither (lie yrould XVI o t i v e. A 1 1. we liomtjb Religion. 4 3 7 would goc to Rome, anfwered, that jhe would : the other of Fortune, who vrtercd thefc words, Tee have rightly feene mee O nation t and rightly dedicated mee, 20. But that Images vfedto beck, and mooue their heads, and Mir their hands, there are fo many examples that it would be left labour to fhnd vpon them, onely the image of Saint Thisisknowcn Nicholas ziWeftchsHer, may diicouerthetrickofallthercft, tobctrue by for at the burning of it in the Marker-place of the city, there many ofthe was difcoucred this trick of fait and loofe, the Image was ^habitants made with fiich a deuice,that if one (landing bchinde,did pull ^ct luinS* a certaine (king which was in the back part thereof,it would mooue the hand, as if it blelTed the people. The like may we thinke of that Roi de of Poyters, which when William Long- fhampe Bifhop of Ely lay a dyirg, did piteoufly wecpe and la- ment, fo that the tearcs fell dawne from his eyes, as it had been a floud of water, but no mertiaile, for as they fay, it was the accuftomed vleofthatRoode alwayes to mourne when aBifhop departed* A pretty ftory there is in one ofthe Le- gends ofthe Virgin Afaryyo{z woman who prayed dcuouefy to that Image for the delmering of her fonneout ofprifon, and when (See faw that her prayers preuailed nothing, flue tooke away from the Virgin her fonneout of herarmes, ?nd carryed it home, whereupon our Lady prefently went to the prifon and dcliuered the womans fonne out or hold : then the woman (fayth the tale) brought backe the Virgin Maries fonne, and gaue it her againe, faying, O ble^edVirgitie now thou haft retlored my fonne vnto mee> behold againe thy fonne vat 0 thee ', and f>both parties werewel'pleafed. 31. For Purgatory, and prayer for the dead, there be infi- *'m nite tales deuifed, of all wh;ch we mayg ue the famecenfure which Siint Augnslme doth of lying myrades, that they arc dug.dg vnitat. velfigmenta mendaaum hominam v el portent a fatlaciHmjptri- €cc c''16' tuttm, either fictions of l,mgmen. or wonders ofdeceitfull fpirirs, ofthe firftkind was trnt reported by timers authors lQ"^lulm^e. of certaine Pnefts, that dwelling not far from the fea fide, ^^^T|S" tooke a number of fea-crabs, and tyed vnto each of tbem in conhetum. iigh^andfo put them vpon dead mens graucsmthe Church- Erafmjntpift* Ff 3 yards, 438 *^' Retraffiue from Mot ive. XII. eanmfoe Mai* SigebeYl yincenu Malmesbury. MxriAn.Geot, yards, to make the poorc country people belceue that Spirits, did walke : but in one place.the legerdemaine was deprehen- dcd, for the Carpenters and Mafons comming the next day after all Soules night to worke, found among the timber and broken bricks fome of the Crabs, with their candles on their backs extinguished, whereby the knauery of this miracle was difcouered. Ofthcfccond kind it maybe was that recorded by Saint Gregory in his Dialogues, (if thatbooke be his as is iuftly doubted, for he tclleth there a tale ofa Beare which was commaunded to kecpe the Hermite Florences (heepe,a thing notfauouring of Saint Gregories fpirit, or if it did, then it ar- gueth him to haue been too credulous of lying reports, (as he is taxed by their own Canns) ofa foule appearing vnto a Pricft that bathed himfelfe often in a*water,& officioufly pulling off his fhoes, with an earneft defire to enioy his prayers and ob- lations for his deliuerance, which being performed, when he returned to the bath and found the foule no more there, hec concluded, that his prayers had deliuered him out of Pur- gatory. 22. In one ofthefetwo ranks are all the Grange florics published by thefe Dialogues, Beda, Brigitta, Diomfws, Car- thufianus, touching walking ghofts, for eyther they were iugling cricks of importers to deceiue the fimple,or deceits of deuils to delude the learned : and this may in no poynt more playnely be proued,then againft Priefts manages, for the dif- gracing whereof, andaduancingfinglelifeaboucit, anldoll at tVwcbe&er muft fyedkc as before hath been (hewed. The Emperour Lewes thefecond muft be tormented in Purga- tory, becaufc he would not regard the admonitions of G*~ briel/ihc Archangell againftPriefts manages. E*wafcz mother to Saint EdwardKing of this land, muftgoe bare-foot vpon nine burning plovvflia^es of yron, to try herchaftity, and Aiwynes the Bifhop oi Winchester, with whom (he was fufc pe£ted to haue committed flefhly villany, but (he was borne- ©ucr them betwixt two Biflaops, fo that (he needed not to hurt her feet. A yong Nunne being got with child by a yong Monke^two Jdidyviues mufl come fromheauen, being fene M o t i ve. X 1 1. the Eomijh Religion. 4 ^ by Henry Murdach ,then lately Bifhop of Torkc^rd difcharge her of her cbilde without paine, and take it from her,fo that k was neuer fecne nore; & very likely, forh priuy or a fiflipond might meet with ic by the way,as it had done a number more in formcr& later times: A thoufand fuch lies as thefe fhall you find in their Legends,aDdmartyrologies, and other bookes: infomuch,that Sfpenfam a learned Bifhop of their owne,doth frce\ycor\kfcfhnnoftabU'tsfo full of doting, as the Legends Efpenf^m m », are f»U effables\yea that very fitlions are contained in their for- tim.4. tejfes: and C*nus another learned writer , that the Pagan Hi. c**mIm, hb.ii. ftr'tograpkers did more trttely write the lines of Emferours , then c'6* the Chriflians did the lines of Saints \ and that m the golden Le- gendytbere are menftersfor miracles, rather then true miracles ; aad;that hee which wrote this bookepas a man of a brafenface, and a leaden heart. 23. Thusiciseuidentbythe confeflion of many learned oftheirowncfide, that thefe bee lying tales , coyned as holy deceits js feme of them terme them, but more truely, as deui- Pl*frau&s. liflideuiccs,nottomaintainethe truthabutcrrour: for how *&rtP*de vanit* can that bee the truth which ftandeth in need of lying to maintaine it : Caietane a Cardinall,and a great learned diuine oueuopufc. dt fayth, that the credit of the Romifli miracles dependeth vpon conceptjsirg. the report ofmen, who may dcceiueothers,and bee deceiued CI« thcmfelues: and Antoninus the Archbifliop of Florence , cal - *nto*tn>p*ri*u ieth thevifions otBernard and Ttriget, touching the concep- €%^lU%* tion of the Virgin Mary /antaftick vi(ions,and mens dreams: why ftiould wee then beJeeuc them to bee true, when as they thcmfelues beleeue them not. 24. If they obie& and fay, why may not thefe miracles be as true as thofe which are reported by many of the ancient Fathers: and feeing famous miracles haue beene in all ages of the Church,why fhould thefe laft ages bee fufpedted for falfi- BeUenoiistc- ty,more then the former ? I anfwere firft , that thofe Fathers **P&4-***4« themfelues,wbich were reporters of fuch miracles,yet did re- pofe no fuch confidence in them , as rebuild their faith vpon thcm,as the Romanics doe: for Saint Angujline fayth, ,g*//L ^msadbaci &c% Whofowcryetfetketb after wonders , that hee Ff4 maj 4^0 ^4 Retrxctiue from Motive. XII. Aug.de c'uiit.lib. may beleeuejs himfelfe a great wonder , who when the world be- zuc.S. Ueuethydoth not beleeue: and in another place : Contra, tftos mi~ - j*JL-4 ' *" rabiliriosj&c* Againjl thefe miracle-mongers ymy God hath made mee waryy faying ,f here /hall artfe in the lafi dayesfalfe Prophets, CkryfoQ.bow^ Tyorkjna/ignes and wonders jhat they might lead into errotir^ if it in&latb. were pffible the very ElcU. And Chryfoftome, or whofoeuer els was the author of rhofe learned homilies on Mathewj^to. ueth that the true Church of Chrift cannot bee difierned or knowen by jignes or other meane^ but wely by the Scripture : and TertnLcontr* that the working of miracles is more found among falfe Chrifti- Mmum. lib. 3 « Ansjhen true. & TertulHanCzyih plainly ,that the Heretikes did c.i. & epta-s ratp t^g £€aAiCure maladies, &fore te 11 things to come : the fame MtldonjnMat. *s affined by Chryfoflome^Ierome^EuthcuiKs StTheophtlaft; as 7. 2i. vvitncfTcth Maldonate the Jefuite: by which it appeareth,that rhe Fathers thought miracles were not to bee regarded , ex- cept they were wrought for the confirmation ofthc truth; and that a miracle was to bee examined by the do&rine, not the dodVine by a miracle : and therefore, that they arc not a- ny proper and truemarkes of the Church , as the Romanifts make them: nay that they are rather msrkes of Antichri(r,and Mat. 24-24. his Church, as both our Sauiour and Saint P^/plainely a- z.Thetr,2t9'io uouch; fo that by this their great bragge of miracks , they giuc vs this ftrong aduantage againft them, that their Pope is Antichriit, and their Church Antichriftian, which otherwife vveefhould wane. 25. Andfecondly Ianfwere, that they themfelues reiccll Antonin.part.i. ^iuerfcrRiraclc$0fthc^athers,asfarta(Tick vi(ions,andmen8 titXc.z. dreames : fo doth Antoninus call the villon of Bernard and Brigety in the queftion of the Virgin Maries conception: and Canus toclib. Canus tax' th Gregory and Bede with this : that they mijfedtk* ii.f.£«ftf£«658. marine now and chen>who wrote miracles,talked of anubelce- louan.i,)6). uecj amorig t|lc vulgar : that is, which they receiued by heare- fiy,and not by any eye-witne(Te,or found proofe: now why fhould wee be reftrained from that liberty towards the reft, which they take towards Gregory and 'Bede: efp^ cially feeing many of their miracles arc fuch, asnoreafonableman would euer belceuc, and deferue rather the fplcne then chebraine : as Motive. XII, the Romiflj Religion. 441 as for example Saint lerome reporteththistobee one of Saint Anthomes miracles; how ^Anthonie tnuailingin the wilder- H'icrcm.Uv.u nefTe, to fecke out />*#/, the Hermitc met with aCenraure, Paitli'- (halfcamatijand halfeahorfe) who fpoke tohm?,and fhew- cd him the way; and by 2nd by when theCentaure wa< gone, mecr-th him another Monfter likeaSatyre,with a hook nofe, and homes on his head, the lower part of his body like a goar, offering him a branch of palnae : whom Anthony asking who he was ,he anfwered ; / am a mort all creature \ an inhabitant of the wildernes, fuch an one as the Gentiles deludsdwith error ycsL led a Satyre ; and I am come as an Emb^ffadotirfrom my floe ke , to beseech yon to pray to God for vst whom wee know to bee come for the falttation of foe world , whofe found is gone through the earth: if this bee true^hat there are fuchmonftcrs; or it they bce,thatth-ybcleeueinChrifr, andfomaybcefaued ;letvs bcleue rhen ail that euer the Poets hauc written oHxion^Poly- fhsnwsfan,SdemsfiL other fuch like mofters: Gregory Nijfen Grcgor. Nyffen. wri ^ihytoudiitwiThammaturgus, that the Virgin Mary , and 0YaL dtvita Saint John camsdownfrom heaae to him^ taught him his creed'. rhmmaturll+ which is as likely to bee true, as that which the Poets write of Apoflo3that tzght*AE fculapias the rules ofPhyfick;or thcRab- bines cfthe Angell S anbajfir, ih&t was Adams Schoolmaster. 26. Saint Bernard jx\ the life of ' Malachias ( if at lead that booke b. cSz\nt Bernards) telleth vs of Malchus the teacher ^£* vU* oi^MaUchias , bowheereftored hearing to one that was deafc,and how the patient confeflfed , that when the holy man put his ringers into both his eares , hee felt as it were two piggesifluingoutofthem, Againeheereporteth, that a ccr- taine Prior of the Regular Friers , feing Malachte the Bifliop tohauemanyferuancs , burfewrmrfes > gaue vntohim the horfe that hee rode on which beeing a reftie iade,and fetting hard,attheflrft the Bifliop found him fo,buecre hee had rid- den farre^by a wonderfull change, hee prooued a very excel- lent and precious palfrey, ambling moft fweedy: the like tale wee reade in the Dialogues alcribed to who to cleare themfelues from lufpition of robbery, raife vp bue,and cry againft true men : or like harlots , that lay the imputation of dilTioneftic vpon fobcr matrones , to the end that they themfelues might bee thought chaft and honeft: fo beeing full of fores and bjemifhes themfelues,thcy fetke to cou'. r their owne (hame,by difcovcring ours.Which if it were in truth, though their cnuy was ncuer the lefle, yet their finne was not fo great: but beeing notorious and outra- giouslyes , theyplaincly (how that they care not what they belch fooi t h, fo they ftaine vs with the filth thereof: and that they Motive. XII. the Romifh Religion. 44 j they haue learned that Matchauillianrule, aud^tler calumm- ariyto flander boldly ; becaufe though the wound bee healed, yet a fcarre remaineth.. 28. Their danders are darted cither againft our perfons, or j the gouernment of our Church,or our doctrines: let vs take a (hortviewofalltbefe : and firft for their pcrfonallflandcrs; they (lander all ofvs in generall, with the ignominious titles offolifidians, nullifidians, nudifidians, Infidels, worfetberj Turkes,&c. yea and fay that wee haue no faith,no Religion, do Chrift, no God 5 and whatnot that either malice can de- uife,or enuy and rage vtter? Thefeflanderousreproches are fet abroach by rayling Parfons in his bookc of the three con. Jf„s ' '°° uerfions5and almoft in all other of his difcourfes; and by M that they require rather a hearer then an expounder: and what thofe things are, the fame father dcclareth in another place,whcrc he fayth, that m thofe thwgr 444 k^A Retract his from Motive. XII. hlemde dott. things which are plaint ly fet downein Scripture, ate found all Cbrift.l.i c,$. thofepotnts which containe faith and manners-, and thofe things which arc obfcureand hard in Scripture, we do not expound by anyforraineorpriuare interpretation, but by conferring them with other more p'aine and perfpicu-ous places : and fo except they fay that ihe Scripture itfclfe is of a private inter- prctruion,they cannot condemnevs of th^tciime. Now '.hat thi-i is the befl way of interpreting,let the fame huguftme in- Idemlbid.lu forme vs, who fayth , That there ts nothing contained in hard c-6* places of Scripture. which is not to be found mcfiplainely uttered chr C(i bom li mot^erSl and Chryfofo*»e, who tffirmeth. that the Scripture in Gen. * expomdeth it felfe,andfuffereth not the Reader to erre: and Bam £afit.qu*(l. fill, whotclleth vs ,thn thefe things which be doubt fuller feeme compt. cxplic q, to be ceuert/yjpokfn, in fame places of holy Scripture^ are expom- **7, ded by other plaine places. Of the fame minde are the reft of the jp Fathers: ana io wee expound the Scnpture ho otnerwiie then all the ancient Fathers vkd co doe , and then indeed it ought to be. 30. I,but wee follow not the judgement of the Church, (fay they) which hath the onely key of interpretation com- mitted vnto it : if they meane by the Church the fathers , we may iuftify our felues by condemning them of the fame fault: they deale with them as the Iewes dealt wirh their wiues , if they pleaie their humors they hold vr to them ; but ifrhcy croiTc or thwart them 3 they fue out a bill of d.urrce agaioft them , and put them away : nothing is more common then this in all their writings: and therefore it needs noinftances toprooueit: ifthcymeare the Councils; why,by their ownc teJching}noCouncill is offufficientauthori y except it bee confirmed by the Pope: nor any decree or interp;e ration to bee enterramed without his approbation. Therefore they mutt needs meane the Pope alone.and if they doc fobbed we confefie that wee hatie iurt caufes not to tyeour faith to his girdle, noi our vnderflanding to his braine : feeing many of that rankchauebeene open Hcretikes , fome noronous A- theifls,allmen,and therelorc fubiecttoerrounyea feeing the body of their Churth is an Apoflace h ^rlot, and the fuj mifed head Motive. XII, the Rormfh Religion. 445 head on earth that man offinne, the great Antichrifl, fpoken ofinthcScripturrs. Ifto vary from him then, and his £467- /wr,in our txpofition of Scripture, bee priuate interpretation, wee cunfcflV our felues guilty, but in all other refpe6h clearc and innocent* 31. Secondly, grant that wee doc in fome points follow on our owne priuate cxpofition , yet wee are not therefore Infidels: for then mo(i of the Fathers fhould bee infidels af- well as wee : for there are few of them which haue not fome- times priuate ly,yeaand falfely expounded the Scriptures : as their owne Dolors confeffi'. Can m faying that theyfpake Canutloc.Ljh with a humane fair it, andcrredfometimes in things which after- c.$. &ard haue appeared to appertaine to the faith : and Pejfeuine, Pofeu.biblioth, that there are fonts things in the Fathers , wherein vnwitingly /^tf./.ia.c.aj. they difented front the Church ; either therefore they muft tax them with infidelity afwell as vs, or cleare vs afwcll as them, jfal the force of the argument hang vpon this pin, that there- fore wee are Infidcls,becaufe we priuatly expound the Scrip- ture?. 32. Tothefccond/t/^.thatallvnlcarnedProreffontsare Infidels , beeaufe they rely thek faith vpon the credit of the tranflatoursjanfwere three things ; firfr, that they doe not rely their faith vpon the credit and fidelity of any tranflatour, but partly vpon the iudgement and authority of the Church, which receiurthfuch tranflations, and alloweth them, and is able to iud^eofthem rand partly and principally vpon the word tranflatcd , which containeth fuch holy and heauenly dodiine, as none that readerh , orhearethit, canchufebur acknowledge the Maieflie of Gods Spirit fpeaking in it. 3?* Secondly ,ifour people are therefore InfidclsJ^ecaufe they cannot examine the tranflations by the Hebrew and* Grckc, and doe therefore rely their faith vpon tbetranfla- tours credit : then Angufitne was aninridel!, who knew nei- ther of 'thefeJan&nages, but was as it is written of him tmono- gfoffbs : and then many godly Do&ours and Fathers of the- Church weft Infidels , who for the naoft part were all igno- rant ofthe Hebrew tongue, and ioine of them of the Greeke alio:: 44* x^i Retraffiue from Motive. XII. Tke9dor,de cu- ration, G tee cor. *ffeclion,Ub.5, CecbUus in nftU Luiheri, Bell de notk ccclcf.L^.iif alio:and tartly then 3 1 1 the godly Chriftians in the purer times who both read and heard the Scriptures tranflated into their mother tongues were infidels, for they all rclyed their faith vpon the word tranflated, but not for the tranflators fake, who might erre in tranflating many places, but for the found, holy,and heaucnly doctrine therein contayned. 34» Thirdly,ifihis naaketh men infidels to refye their faith vpon man; then the ignorant Romanics muft needs be all infidels, whofr implicite,Coliiarlike faith is grounded onely vpon the Church : that is not onely vpon the Pope, who is in power the whole Church, butalfo vpon euery ordinary Pa- ftor,be he Iefuite, or Priefl, or Frier,or any other, whom they arc (according to their diuinity) bound in confeience tobe- leeue whatfocucr they teach, as hath been (hewed : now this is to rely their faith vpon the fidelity and credit of man, and therfore the b!ame of infidelity falleth vpon them more iuftly then vpon vs: and thus this accufation of theirs,that we haue no faith,no religion,no God,no Chrift,but are plain Infidels, is a mod notorious and open (lander* 3 5. Thus generally they (lander our religion,and the pro- feffors thereof, but not content therewith , they fet vpon particular perfons, and thofe that are moft eminent in our Church, cither in authority of place, or excellency of lear- ning, that like Captaines march in the head ofthe ranks. For to omit their horrible ny lings againft KingSjPrincesjMagi- firates, Nobles,and men of high place, that any wayes oppo- {cd themfelues to the Romifh Monarchic, whofc glorious vertues were fo icfplendent, that the mift of their (landers cannot darken the luftre thereof: Lord how they raucand rage againft the allies of Luther, Oecolampadius, Zwing/ius, QalmnyB€*>a> and other worthie champions ofour Church. Ol' Luther they write, that he was an Apoftate Friar, that through enuy, pride, and ambition, fell from them, becaufe the office of publifliing Indulgences, was taken from the Monks of his order, and tranfluedvnto the preaching Friers; and that he had conference with the Diuell about the priuate MaflV,and was taught by him that it was vnlawfull 5 and that in Motive. XII . the Eomtfh Religion. 447 in a difputation at Elipfia he vttered thefe blafphe.nous (per- ches, This caufe was neither begun for God, nor (hall be ended for (7^:andthat his life was inceftuous, and he himfelfe a cjmp;anMt.s notable wine-bibber, and his death infamous and feat efull, he going to bed merry and drunke, and being found the next morning dead,his body being black, and his tongue hanging forth as if he had been ftrangled ; and that after his death his body foflanke th3t they could not ensure to carry it to his graue, but threw it in a ditch : and that the Deuils departed from many that were poffeffed, and came to his funeral!. , # T r j Thefe and many other ftrange fictions they haue fet vpon the DtmoB^part.i ftage,for the difgracing of the life, death,and memory of that tbefojl bleficd instrument of God* g<5. For Calmn* they reporr, that he was branded on the ReineU. Caluiw back by theMagiftrate for his Sodomiticall and brutifh lufl ; 'M'cifJ.zp.z^. and that he dyed in defpaire, calling vpontheDiuell, fwea- ring, curling, and blafpheming moli miferab.y, being pofiei- fed with thciouficdiieafe, and wormes fo increafinginan impoftume, or molt (linking vlcerabcuthis priuy members, that none of the ganders by could any longer indure his ftinkc. The like (lander they lay vpon the lie of Bez,a, who xitmtbkk they fay in his youth was an effeminate, wanton, luxurious Poet, and deferued as much (hame for his filthy li*e a> Calain had done. ILmnglius was flaine(fay they)by Gods iu'i Judge- ment in the warre againft the Catholicks . OecoUmpadius dyed fuddenly in the night rand Carolasiadius was murthc- redby thcDeuill. 27* Further they tell how Luther went about in vaine to- , , . „. reftore to lite one Mefenus that was drowned, by whiipenng Luii)cri and murmuring in his eare ; and how he would hiue eft out Hell, denothtc- the Deuill outofacertainc mayd, but was in danger to be clc/Mb^.ca.i^ flaynebyhim; and how Ca/uin compacted w 'in one Bru- Ichs to fayne himfelfe co be dead/hat to fhew the 1 lwfulnefl e Jf^ r'T^ of his extraordinary calling, he might miracitioufly rayfe him tolifcagaine,and that he prooucd dead -indeed, and drceiued B;lfc-vitacjt- hHexpe&ation.andmadehima knowneimpoitor.Ti'USthey m hUlml.to belch fjrth thek venoms againft thefe good men , thn through 443 K^ARetrAoiiuefrom Motive, X 1 1. Sleidancommen lib 16. Lamm, theat. Braf.epiJlJi.it, ep.i.adCard, Eborac. through their (ides they might wound the Gofpcll and truth which they profeffed, but with what Jikelyhocd of truth I pray you raarke and iudge, and becaufe matters of fait can be proouedbyno other euidence but by witncfT*, except God miraculouflydifcouer them to the world, and witnefles alfo mud be impartiall and without exception, or elfe their tcfti- monieis of no moment, letvs therefore compare thofc that fpeake for them with thsfe that are againit tbem,and try whe- ther deferue mor) credit. 38. SUidan write th o$ Luther, that his death was moft fweet and comfortable, full of heauenly prayers, and godly exhortations, at which were prefent the E3rlc of Mansfield^ and other Noble men, Influslonat the Schoolemaifter of his children , Michael CaUhs , lohannes Aurifaber , and many more, who teflified the fame to be true: m&Erafmtis repor- tcth of his life, that it was approoued wkh great content of all men, and that the integritic of his manners was fuch, that his very enemies could finde nothing in him that they might calumniate : which to be true>may appeare by this,tbat Fijber the Bifliop ofRochefter his profeft aducr&ry writing againft him,doth not in all his booke once tax him of mifdemeanour, or of any notorious crime,which he would furely h2ue done, if any either iuft caufe, or light fufpition had beenc miniftrcd vnto him. 30. Touching the life and death of Calttine, Bezawho was his familiar friend, and dayly affociate, affirmeth, that the one was full of hojinefTe and good works, and voyd of fcandall :and the other full of peace to himfcJfe, and comfort to his fri?nds and beholders, l^tcholam GeUfim write th of his death, that he was at that time Co farre from blafpheming and curling, that the day before his death he called all the Miniftcrs of the city together, and tooke hisleaueofthem with moft holy and louing fpeache*, and the next day gaue oucr his life, dormienti [imilior cjptam morienti^ more like to one that fieptthen that dyed. 40. Zmnglitts was flaine indeed in rhe warre againft Ro- manifts, but that doth not prouc cither his life to haue beenc vicious Key mid, catu'wo turenfl.ix.il* Nicbol.Gelaf, in tpift.prafix. com. Calu'mo Motive. XII. the Romijh Religion. 449 vicious,orhis do6trine erroncous/or then good lofias (liould be condemned for an vngodly king, who was flaine in warre i.Chron.jj, by the Egyptians : and they mutt needs bring their owne Doclor S Anders into the Tame imputation, and that by grea- ter reafon, who was flaine in the Irifli war, not cne'y againft Proteftants, but like a perfidious traitour againft his owne countrcyandSoueraignc. Oecolampadius whom cheyaccufe to haue died fuddenly in thenighr, albeit that kind of death hath and might befall Gods deare children, as it did that goodEmperour Theodopus% ofwhofe faluation, Saint Am- brofe neuerthcleffe makcth no doubt : yet Simon Gryneus who was prefent at his death, and Wolfavgus Cafito that iiu d at that timc,report,that he lay fick fixteene dayes, and before his death exhorted all that were prefent to prayer and coa- ffoncie, and after he had fung the fiftieth Pfa'me throughout, he gaue vp the ghoft, with much affurancc or Gods fauour. As for faroloftadttu, though we haue no witnefles ofluilife and death extant in print (as far as I haue read) yet it is moft likely that this report of his death commeth out of the fame mint, feeing it iffued out of the mouth of his fworne enc mies, and thofc that hated him. *Bez,a himfelfe confeffcth the er- rours of his youth, but they were whilft he was a Romifli af- fected and vnconuerted, and yet no fuch great matters nei- ther, as might vtterlyblemifli his good name, for they were, not lafciuious a£ts, but wanton poems, the froth of youth : but let them touch him if they can after he became a Prote- (rant, malice it felfe is not able to cad any durt of fcandall Vpon him. 41. Now compare our witnefles with theirs,theirs were e- nemics, ours friends : theirs led with malice, ours with loue : theirs abfent,rus prefent: theirs report that which they had bybearc(ay(if they did not rather deuife then receiue) ours tell nothing but that whereof they were eyc-witneflcs : now iudge whether malice be not more prone to (lander, then friendfliip to flat cr; and whether an enemy is not euer more forward to defame, then a friend to maintaine credit; and whether is more likely to lye, a malicious foe in difgracing, Gg or AtQ k^A Retract we from Motive, XII.. or a louing friend in commending: and laft'y whether de- feructh better credit thofc that are abftnt, and fetch their re- port from other mens moutnes,or thofe that are prefent,and fpeake vpon their owne knowledge , and beholding. Surely VI utus tne d°UDt may eafity Dee refolued , if we confider either thac which thePoer fayth,&c. Onecyewitneffe is more worth then » jenotis tenfie eare ™Itf)effes,ov ihat wh:ch their own Be liar mine fayth, eccl.lA c .14. Sttiltttm eft, &c< It is a fooltfb thing to beleeue thofe that are ab- fent father then thofe t hat were frefent : or that which reafon it fclfejgroundedvpon Religion,tellcth vs, that malice is more prone to lyear.ddifcreditanenemie , then loue and friend- fhip is to defend a friend^feeing an euil! atfec^ion in a wicked roan is perfectly euill, but a good sffeclion in any man is im- perfectly good* Thefe teftimonies being thus weighed in an euen ballance , wee haue greater reafon to beleeue Sleydanx ILr afmtts tGelafius fJWclanchton , Capito, Gryneus: then (foch- UmySuriHs. Uolfecas, or Schufclburgtts , though not a Roma- nia, yet as great an enemy: or any of thefe ray ling Rabfakehs, who cared not what they wroght againft our perfons, fo that they might fpringlc difgrace vpon oui Religion thereby. 42. But wee, if wee would vrge this argument againft them, and indeed as oft as wee doe ic, wee produce not for witneffes their cnemiesjbiit their clofe friends, and profefrfa- uourers of their Religion; as P olonus >? tatinaflntiphriH$> Ltf- itvrandtu, Mauclemsy Sigonius^ Baronitts, &c. all which doc report of their owne Popes , that many of them were fuch monlter s of men, as the Sun neuer faw greater : neither Sar- dattapalus^ox Nero ^nor Heliogabalu s ,nor Scillapcx Catiltne, doe goe before many of them in cruelty,g!uttony,Iuxury,and all manner of vices, iifomuch as it grewinto a Prouerbe,that hee which would reprefentthe moftcomplcat viliaioe thac could be imagined, his next way were to make the picture ©f a Pope : now thefe are not our flandcrings of them, as theirs are of vs : but the conftant reports of thofe that were fworne fubieds to the Sea oiltynei and therefore would haue rather with Shem, caft their cloakes vpon the naked filthineffe of their noiy Fathers, then with Cham laughed at the fame, had it ivi o t i v e. ah. me Komijn Religion. a c \ it not bccne fo notorious and famous , that it could not bcc hidden. 43. To conclude, that net oncly by probable conie&ure, but by euidentproofc their (landers may appeare : weehaue t wo notable arguments of the fame ; the firft is that ft range tale fpread abroad in 7^/r,touching Luthers death,beforc he lonkcr.tbeat. was dead : how in his (kknefle heedefired the body of our biftor. pag. %^6% Lord tobeccommunicatedvntohim; and after when he fa w his end approach,entreated that his body might bee laide on the A'tar,and worfliipped with diuine honours : and how at his buriall Almighty God raifed a great noy fe and tumu!t,and that the holy hofte hung in the aire, and in a thunder that his body was taken out of his graue,and nothing left but a ftinke of brimftone, which had well nigh Sifted all the ft mders by* This talc was publifhcd before Luthers death , and acopie thereofcame into his cwne hands, which he read with aglad -heart,and detcikd the blafphemy therein containedThe like B .* {lander was raifed vp touching BezA his death, long before AmotLmmm hee dyed,and came alfo into his hands, as may appeare in his teftm. Epifile before his annotations vpon the new Teftament ; by which wee may fee what manner of reports ttay bee , which are deuifed by thefcRomanifts againll vs; and ex vngueleo- mmtby this iudge of the reft. The feeond is the confeffion of that perfidious Apoftate Bolfek,*, who ( as it is reported ) in a publike Synode with weeping eyes, acknowledged with what vniuft and flanderous reproches he had loaden falnine, and that all which hee hsd written of him to hisdifgracc,was falfcandvntrue; now what 2?,i. m in this point, and for flopping of the mcuthes ofthofe malicious pcrions, that out of the rancour of their hearts to- wards vs haue vttered forth thefe rntruths, let thefe few ob» feruations be remarkedjfirft, that neuer any of them hath bin put to death in thiskingdome^but by forme of iufiice and due proceeding according to the lawes, whereas the Protectants haue binflainc by them partly by treafon, and partly by maf- facres,and that in great mu!titudes,as is before declared. 51. Secondly,that fuch as haue thus by law been executed amongfl vs were fo handled, not for their religion, but" either for treafon.or rebellion, or fome other notable crime, which to be true, this oncreafon doth fufficientlyprooue, becaufe there was no law eucr yet made in this land topunifli Rornifli recufams by death, if they kept themfelues within the limits of their religion,and did not flye either beyond fca,and there become Priefts, or remayningat home, entertaine fuch per- rons into their houfes, and rmyntaine them againft the State: whereas they on the other fide haue committed to the edge of rhe iword,and the fury of the fire infinite Protcflants onely for their religion, without any other crime or cauielayuto their char pe, as the fix Articles in Henry the eights time, and the mifcrable burning of many poorciouks in Quj:cnc Ma*. rits* motive. XI I, the Romijb Religion* 457 ries quinquenie, oncly for denying tofubfcribe to the do* £trineofTranfub{rantiation,doch apparently euince. 53. Thirdly, that in all Queene Elizabeths time by the fpace of44.y«' ares and vpwards, there were executed in all not aboue 18©. Priefts, receiuers and harbourers of them: and^fince king lames came to the Crcwne of the latter fort not any,and ofthe former nor much aboue a d^zen, (I fp eake within compaffe) except thofcPowder-vilJaines, who they themfclues dare not for fhame but confeffe that they receiued a iuft reward for their demerits, whereas in Q^ctntMaryes fiueyearesraigne, neere vpon three hundred pcfons were cruelly put to death for religion.as the publicke acles and re* cords o^our Church do teftifie. FourthIy,that all the punifli- ment inflicted vpon our recufants, if they kept themfelucs peaceable and quiet from acluall trcafon, and entertaine- ment of trayrors, was, and is, but a pecuniary mu!6t, and that fo gent'e, that there is fufficiently left vnto them to mayn- tainethemfelues and their families in good efface^ except ei- ther they leeke to feduce others, or ref'ufe to abiure the land, being conuicled and paft hope ofanrndment, or denye to g< P< onely a ccrtaineportion of their lands and goods is forfeited, and that redceme a number of them at alow and eafie rate, what punishment could lie more renisTc, whereas when the fwordvva? in their hinds, as now vnder the bioudylnqui- fition ; not a fmall mulcl, but a pro-fcription ; not goods, but liues; not reflratnt,and limitation, bntimprifonment, bonds, and 7tterruine3nddeftru6tion doth feme their turnc. 54, Ftftly. that many of their Bifhops and Prierts bauenot onely been freed from all feuere punifhrnent, but alio intrca- ted after a kind and favourable manner: to begin wirhthe Jate Queenes raigne,of fourteene Bifhops that wicbftood her y\fo Epifcopx proceedings in matter of religion, and all ofthemrcfuled to Elien.Rtfpdttfl fettheCrownc vpon her bead, except Oglethorp the Bifhop adMaihiim> QiCarbeiL nine liued at their liberty, without reftrayntof rw**»#6 ^ y their 145- 45 ^A Retractiiit jto,„ Motive, XIL their per Tons, vnlefle they acconnt this a reftraint, to be corn- mitcedto the free cuftodic of their fiends, as iomeof ihcm were, and iiued in great eafc and abundance all their life, and dyed with age or fkknc fle,as nature rcquired.and not by any extremity of iuPicefhewcd vnto them. Three of their owne accord forfooke thekingdome, not being inforccd by any fupcriour command : and two, to wit JVatfon of Lwcolne^nd Boxcrof London, were committed to prifoo, butfo> that in their prifons they wanted nothing that either might feme for neccflity or pleafure, liberty onely excepted ; then after a- bout the middle of her raigne, Hart and ISofgraue, and Rifi- ton, zndNorto»s foure Ieiuitcs, being in the hands of the State, and deieruing by the lawes to be punifhed, yet by de- nying that one vnconcluded article ofthe Popes omnipotent Supremacy in temporall matters, obtained of her Maiefty not onely life and freedome from puni(hmcnt,but liberty and free power to difpofe of themfelues in any forreine ccuntrey at their pleafures; aud at the latter end of her mercifullreigne, theCaftlcs olWijhbijb and Fremingham, wherein diuers of their chiefeft ring-leaders were in cultady, do bcare witrefle how mildely they were dealt withall, their life hauing been there more eafie and pleafant, and their maintenance more plentifull then mofi ofthe Students and Minifiers among vs in their beft profperity* 5 5. Neither hath our vcrtuous King fince his rightfull pof- feffing ofthe imperiall crowne of thefe vnitedkingdi-mes, been any whit more (harp and feuere, but rather mote gentle and rcrmfle, vntil their helhfh Powder-plot wrung from him, and the State fome (mall addition to thefe former lawes, ycc farre remote from all bloudy orcrutllpurpofeagainftinem. For to omit his Majefties exceeding clemency extended to them all in the beginning of his raigne, pardoning fome, ad- uancingothcrs to dignities &offices in the common-wealth, releafing the fines and rnul6ts to all, and giuing by his Pro- clamation free liberty to all Iefuites and Seminary Priefrs, to be free from the penalty ofthe Lawes, fo that they departed the kingdome within a ccrtainc prescribed time j euen at this day, M o t i v e, X II . the Romtfh Religion. 450 day,and rucr fioce his Maicfties royall regiment, ihofc Priefls that haue been apprehended and might iuft'y be put to death by tenour of thelawcs, yet haue and might be pardoned, if they would but renounce the Popes temporallfoueraigne- tic, and receiue the oath of alleageance, as the example cf B/ackwelhhar Arch-priefl,and of diuers beiidcs doth teftifie. 56. Thus gently are they handled with vs, and yet they complaine, whereas when they were armed with authority, all the Bifliops and Minitiers thatrefufed toconforme them- felues to their religion, prefently cither were apprehended, imprifoned, burned, and moft cruelly and tyrannically vfed, or contained toforfakethekingdome, and feekereliefeand fuccour in forreine countries, there was no remedy norrc- Jeafement but either deny their faith, or dye, chcofe they which. 57. And for their dealingat this day.whcre the Inquifition preuaileth, is any one fuffred to Hue among them that is but once fufpe&ed to be of our religion ? is not euery fuch a one cither murdered in fccret,or brought to the flake in publick? the miferable butchery that is made ofpooreProtetfarts by rhefe tigres, is lamentable to fpeake,and aJmoft incredible to be bcleeued, and were it death cnely it might be accounted a fauour,but to be ftripped not onely of all a mans goods', but alfoofhis apparell, and a poore Beadles threed-barcgowne tobeputonhisback,andto bereleeuedby almes., as famous Cranmcr the Archbishop of Canterbury was, to be almonV ftarucd with cold,and eaten with lice,as df uout Latimer was, to be kept in a dole (unking filthy pnfon,hauing for his bed a little pad offtraw,v\ith a rotten couering, as worthie Hooper was,tobe vvhipt, and fcourged,and (tockr, andpendvp in Little eafe,as diuers were by bloudy Bonner : thefe cruelties were more cruell then death, and yet thefe were the mercies of thofe mercileiTe tyrants ; yca3 they not oncly raged aga inft- theliuin£, but the dead alfo, for they caufed the bones of Bm- ffrar.dfiTg/ttfcoberaked oucor'theirgraues, and to be bur- ned for Herctikes:a pntfife many times vfed by Pews, and Romifti Prelates, which notwithftanding the very H at'!< n abhorred J: a6o KyiKetTActiuefrom Motive. XII. abhorred: nay that whi h is both ftrange and ridcirous.-one Anno\\<<% lames TrtttifamzP tott&ant , dying in the Parifhof Saint lnlii$, Margaret %\r> Lothbery, and being buried in Moore-field, the fame night his body was taken out of the graue,and his fheec taktn from him,andlcrt naked : and beeingagaine buried, a fortnight after, the Summon er came to his graue, & fummo- ncd him to appeare at Paulc s before his ordinary, to anfwetc f uch things as fhould bee laidc to his charge , hcere is malice mixed with folly and cruelty in the higheft ftraine. 58. Now iricbeakindeofmercy todifpacchone quickly that muft dye, what mercy is this in thefe mm, that inflict fo many deaths vponpoore Protectants, euen whiift they liue ? and'itzsPltttarcb fayth, Nemo mfi malm loculos mertuorum violabit\ none but hcethatis wicked will wrong the fepul- chres "of the dead: what wicked wretches are thefc,and cruell beafls,that fpare not the dead bones , nor feare to offer vio- lence to our grauesf and yet for all this they arenotafha- med to accufc vs of perfecuting them , and to call our hand- ling of them,by the name of a molt cruell and terrible perfc- Breue Fault cution: as Paulas *$mnl at doth in his firft briefe to his falfe- *<^u amo - named Catholikes5in the ycerc 1 606. yea they hauc not blu- Eccle. Anglican, &ed to write, and to publifh in print, and fo fet foorth in Pi- tropkaa impre. 6turcs,fhat many of them haue beene here in England> wrap- Komx, cumpri- ped in Bcares skinnes,and baited wirh dogges, iome tyed to uilcg.CngorA^ horfe maungers,and ffd with hay, others to haue their bow- els gnawed out with dormice , included in bafons , with a number of fuch like horrible and fearfull kinds of torments, which the Sunnencuer yet beheld in thiskingdomc, nore- uer (hall behold,I truft. 59. Now then out of all thefe obferuations^rawcn from the Lawes and Statutes ofthis Rcalme, and from the compa- ring of their dealing towards vs,with ours Towards ihem,this conclufiondothncceiTaiilyarife , that theirs is the bloudy and perfecuting malignant Church,and not curs; and that by their malicious imputing to vs that great crime, they prooue themfelues to bee open and notorious flandercrs , and fo to peifecu.c vs not onely with the fword^ut alfo with their vc- mous Motive. XII. the Romiflo Religion. 46*1 mous tongues , which according to the Prophet Dtiuid* fpeech are (harper then razours, and more virulent then the the fling of the Afpe,or poyfon of the Cocatrice; 1 pray God amend them,andlay not this finnc tv> their charge. 60. The third obie<5t of their fl ttwderin'g tongues , is our 4« Religion it felfe, with the do6t< ines therein contained,wl ere their pra6tice is either to fome (inifter or exorbitant opini- on , maintained by fomeone or other , vnaduifed fellow, though it bee contrary to ths whole current of all other wri- ters on our fide : as if for one mans errour wee were all flat Heretikes$ or becaufe one fouldier playeth the daftard,thcre- fore the whole army were cowards. Thefe bre their tricks of Legerdemaine , by which they indeuour todifgraceonr Religion^nd to countenance their owne:but Verity magna eft, &j>rit isbut a dead carkas of faith, yea the faith of devif^Sax°** Deuils and hypocrites, and not of theele&. Andthisas it is deiiper rout the confta r.tdo6trine of ail our diuines: fo is it principally of caliiin.lnjtitd.i Lttt her swhom our aduerfarics accufe as the chiefeii enemy to c\6. good woi kes: for thus hce write thin one place touching the VoUnJbefJe efficacy of faith: Faith is a liuely and powerful! thwgjiot an idle famtsepm tnu4 COgttation 3 faimming vpon the toppeof the heart: as a fcwle Luther. in Gen. vpon the water % but as water heated by fire , though it remaine Ct\z. water ft ill, yet it us no mere cold, but hote,and altogether changed; fo fait h dot h frame and fafiion in a man another mind, and ether Idem lbid.c.iz. J ^J r j , , i\i i • a • i_ J enfes^and altogether maketh him a new man, Again in another place he fayth,that the vertue of faith is to kill death Jo Aamne hell Jo befinnetofinne%andademllto the deuill: that is,to be fins poiibn,and the Deuilsconfufion.Thus heefpeaketh concer- run g the powerful efficacy of that true iuftify ing faith, which wee rely our faluation vpon, and they condemne as a nulli-fi- dian portion. And touching good works , their neceffity and excellency,hearc how diuincly he writeth in one place : Out of the caufe ofiuftification, no man canfufficiently commend good worses: in another fine good worke proceeding from faith, done idem t.om%\> by a Chrifiian, is mor e pr etious then heauen or earth , the whole pi. 1 09 ♦ , world is not able togiue afufficient reward for one goodworke .and in another place : ft is as necejfary , that godly teachers doe as laemftg'i 7« diligently vrge the doEhine of good worses , as the doctrine of faith for the Deuillis an enemy to both : what can bee fpoken more effedtually for the extolling of the excellency of good w rkesr : and yet thefe fellowes make Luther the greater* ad'icrfarictothem. 6?,. Secondly, I appeale to thcmfelues, many ofthegrea- teftD 6tors, aimngft whom doe elearevsfrom thatimpu- $laldov.CQm.\n tation: Maldonate. The Protcfiants doe fay , that iuftify ing hjf!* '-'*/" r.r fa**h cannot bee witbout goodwerkes-. Viega. The Proteftdnts L\< c% ^ affirmed hat justification & f anil ificit ion are fo ioyned together, Sup!, de Iuftif. that they cannotieparted: Staplct^n: AllProtrftantsyr,oneex~ l.$> c,7. ceptedjeachjhat faith which ins!ifieth} is lively working by cha- rity, Motive, XII. the Romi/h Religion. 46$ tity}and other good worses. Lafily Be liar mine. The Protectants Kf^» ^'//#A £*y tl'\XZt faith cannot ft and with euill worses; for hee that hath a * [A , c'1 *• purpoj'e to fin fan conceine no faith for the remiffion ofhis fin:z\id that jatth alone doth iuslifie: but yet is not alone : and that they exclude not the neceffity^ but onely the merit c of good workss^nor the prt fence , but the efficacy to iuslifie. Now then, with what facecan they bolfter out this (launder againft our do&rine, and accufe vs to be like the Simonian Hcretike,who taught, that a man need not regard good workes : and Eunomians, who defended, that perfeuerance in finne , did not hinder faluation/o that wee beleeued. This is the firil blafphemie againft our Religion , wherein they doe not fo much thwart vs,ascro{Te themfe]ues:and thatone may fee yet more cleai e- Iy,this to bee a malicious (launder : hearken what rBelUrmine Bcj[ delitfitf* I. fayth concerning Lathers opinion ofChriftian liberty: Lu. 4^.4. therfeemeth (fayth he) to teachy that Chriftian liberty confiftet h in t his \t hat a godly confeience is free not from doing good worses, if fit from being ace fifed or defended by them: & let Luther him Tel f fpeake againe; By faith (fayth he) we are freed not from works, Luther, torn a* but from opinion of workes, that is, from afcoltfh prefumptionof Pi-W^i tufttf cation Jo bee obtained by workjs: by all which we may ea- fily iudge of the meaningof thofe fentences obie£t; d: {Faith alone dothfaue: and infidelity alone doth condemn e : a n d whet e faith is^nofinne can hurt nor condemned) that they are to be vn- derftood^partly of finnes before iuftifkacion , and partly of fuch (nines after, as deftroy not faith, nor raigne in the belec- uer,nor areperfeueredin4but repented of , and lab Jtired a- gainft, and thus our Religion is iuftinedby the very aduer- iaries thereof, from this great crime imputed vnto ir* 63. Againejthey accufe vs as maintainers of this doctrine, 2. that all the workes ofiuft men, are mortall mines, and of r his Bell.de lujlif. they mikCyLutber^a/ume^nd Melancthon to be Patrones : M*^i. but with what fliamelefle impudency , lei the world iudge. ^b^^P To begin with Caluiney thefe be his words : Dumfantti dutlu calmn Inft'ttLz Spiritftst&c. (i.) Whilft being holy , weewalkeinthewayesof c.w.&.l^.c.y. the Lord^jet leaft being forget full of our fe lues , wee fhould waxe Mclvtct.ioc. de froudjher* remainreliques of imp erf eft ion > which may mini Tier &*&*• 464 ^A Retraciiuefrom Motive. XII. vnto w, matter of humiliation: againe.ffo beft works ^4t can be wrought by lufl men yet is bejprihkjed and corrupted with theim- puri'y oftheflejh, and hath as it were fome dregs mixed with it : let the holy feruant of God chtife out of his whole ltfeythat which he Jhall thicket 0 haue beenemofi excellent 9 let him well confeder euerypart thereof \ hee /hall without doubt finde in one place er o~ ther , fomething which fau our s ofthefiffbes corruption , feeing our alacrity in welldoing is neuerfuch as it ought to be , but our weakenes great in hindering the courfe: although we fee that the blots therewith the Saints worses are flay ned , are not obfcure9 yet grant that they are but very fmallworkes , [halt they not of end the eyes ofCfodJvefore whom theftarres themfelues are not pare > we haue not one works proceeding from the Stints^ which if it be cenfured in itfelfe>doth not deferue a iufi reproof e. . 64. In the other place obiecled, heewri eththus: fVui ferib tanquamfub conJpeCiuDei^c. ( i. ) They which fh all earnefllyas in the fight ofGod^feeke the true rule ofiuflice3/hall finde for certainty all the words ofmen>ifthey be cenfured by their owne dignity tto be nothing but pollution and filthines : and that which is commonly called rtghteoufneffe , to be before God me ere inicfuity\that which is count ed integrity jo be impurity , and that whichisefleemedglory^tobetgnomime. Let the Reader now judge what notorious lyars thefe bee to fatten this opinion ypon Calu'm , whofe wordes I haue fincerefyand fully fee downe,that euery one may fee their falfe dealing: for in what one place nameth bee mortal! (vine ? or what one word ten- deth to that end ? The worfe termes he* giueth to good workesin the firft place are theft: TW they are Jprinkjed with imperfeUion^ mixed with the dregs of the fie ftj , ftained with cerm ruption: and in the fecond , that they are filthines, iniquity, pol- lution and ignominy : but how ? firft, if they bee examined by the ftrict rule of Gods iuftice: fccondly,if they bee compared to Gods righteoufnelTe: and thirdly, if they bee considered in their owne merite and worth without the merite of Chrift, whereby both their flames and imperfections are coilered, and an excellent dignity giuen v.ito them. 65. And indeed what I pray youdoth (falmnchy herein, bu Motive. XII. the Romijk Religion. 46 but that which the Fathers faid before ? I will propound two or three rnto you in ftead of al the reft:f*&* be to cur righteouf* nejfe ( fay th Saint Augufline) if God remouing his mercy ,fhould fearch into it: and aga mc^t^llour right eoujnesfi an deth rather in theremiffton ofourfinnesjheninanyperfebltonofiuftice. Our befl righteoufnes (fay th Sain t Bernard) if it be anyjs right per- haps >but notpure9vnleJfe happily we thmke our f dues better then our Fathers, who no leffe truely then humbly faid t All our right c- oufnes is as a defiled do th. The holy man lob (fay th Saint Gre - gory ) beeaufe he far* all the merite of our vertue to be in vicejf it be ftr icily iudged by the eternal I Judge, did rightly adde in ; If 1 mil contend with himj/hall not be able to anfwere him one of athoufand. Laftly , all beauty (hythtsfrnobius)inGods pre- fence is but deformity, all right e oufnes is but vnrighteoufness, all fir ength but weaken est all riches but beggery. Thefe Fathers, with all the reft , fay no Ieflc then Caluine , nor Caluine no more then they ; and therefore they muft either bee condem- ned with him, or bee iuflified with them. Now if any man fliould fay,that they affirmed,that our beft works were dead* ly finnes,all men would condemne him for a liar: fo may wc iuftly fay of our malicious aduerfaries, in imputing that opi- nion to Caluine , which hee neucr meant, nor yet the words will beare , and alfo which in all his writings hee directly crofTeth* 66. That which hath beenc fpoken concerning Caluine ;, may bee applyed to the iultification of Luther and Mdanc- thon: who are fo farre from efteeming good workes , to bee mortall finnes, that they extoll them hyperbolically , as hath beene already manifefted. Luther indeed fay th thus : That a good works t d°*e after the befl manner that can be t jet is a ve~ mallfinne, according to the mercy ofGodyand a mortall finne, ac- cording to the iuftice of God : but what of this ? doth he there- fore fay, that it is a mortall finnc, fimply,as they would hauc him ? no, in no cafe: forfirft, heecallethita goedworke, which hee would neucr haue done , ifhcehadiudgcditno better then a finnc: fecondly,hee fay th,that it if mortall, ac- cording to the iuftice of God . and veniallbythe mercy of Hh God# 4($<5 i^fRetracJiuefrom Motive. XI L God, which is the very fame that all the Fathers affirmed be- fore, intending by mortall, not that which is a high degree of finne, but that which in ic owne nature deferueth death. Thirdly, Luther himfelfe ftieweth what his intendment is in the article going before, where he fayth, that not the good worke it felfe, but the defect in the workc is truely finne, be- caufe it is an omifllon ofthat precept, Thou [bait loue the Lord thy God with all thy heart. By all which it is cleare, that Luther doth not condemne a good worke,but the cuil in the worke, and that though God doth in mercy pardon the cuill for the goods fake,being a fruit of fakh,fo he might iuftly condemne the goods for the euili fake that cleaueth vnto it,bcing a fruit of originall finne:fo that Luther (tandeth cleare and innocent from this crime layd to his charge in all true iudgement, and they (land guilty of a molt fouleflander imputed vnto him by their malice. 67. Thirdly, they (launder vs, that we (launder God , by making him the author of finne. This accufation, Beltarmine, (fampion, Stapleton, Vafques, Feuardentius ,and all the lefuiti- call rabble lay to our charge. And they accufe Caluine, Lu- ther, Peter Martir, and all other Protcftam- writers as guilty thereof, but vpon what ground, and with what fhe w of rca.- fon, let them declare vnto vs, foritpaflcth the reach of our capacities to finde out any fuch doctrine, either direct in plaine words, or indirect by logicall confequencc in any of them; fome d ire & doctrine I am furc Caluine thus writeth : Thecaufe of finne is not to be fought out of mans will, eut of which the reoteofeuillarifeth, and in the which finne refideth. And in his Comment vpon the Epiflle of Saint lames, more plaincly he affirmeth, that God is not the author of finne, and that euils doe not proceed from any other rootei but from theeuillconcufif- cence ofeuerymans owne heart. And this doilrine he iterateth againeandagaine many fcore of times in his bookes. Peter Vet. Mara torn. Martyr in 'ike maner is mod diredt againft this blafpheraous in %%S*m,i6>ii. doclrine,for thus he faith, That opinion of the Libertines which maketh God ths author of finne, is a moft det eft able opinion, then which \nothing can be imagined more wickedpor A mere compen. iiotis diouswayto hell; And in the fame place he condudcth, tha* < though nothing in the world, no, not ftnnes themfelues come to paffe be fides Gods wiH and providence, yet he is not truly to be called the caufe offinne, but all that can befaydjs that he is fuch a caufe .which is tearmedby the Logicians, the remoouing or hin- dering caufe, that is, not efficient, but deficient rather, which in truth is no caufcat all. Lutherxs as direct : for he auoucheth this propofition in many places, God is not the author ofjinne. Luther in Gen. And this fame is the conftant affirmation of all our Diuines. fi .3z.38.10?, What a frnmcleiTe forehead then haue our malicious aduer- faries,that dare hy vnto our charge this blafphemy which we alld<°te(t and abhorre? 68. I but (fay they) though in word you fayfo, yet by confequence from your doctrine it maybe ncceflarily gathe- red, that you hold the contrary : for you all teach, that God concurreth with a (inner in the acting of his fin by his power- full prouidence,and notonely forcfeeth,butdecrceth,difpo- feth, anddetermineth in his wifedome all thefinnesof men according to his will; and by his fecret working blindech their minds, and hardneth their hearts, that they cannct re- pent. This we confeffe is our doctrine, if it be rightly ynder- ltood: for we teach, that God doth not barely permit finne to be done,but decreeth before to permit it,and in the act wor- lccth by ic, and ordereth and difpofeth it to his owneends, yetfo, thac he neither approueth of it, norts inanyrefpect the caufe of the malignity thereof; and herein we confent both with the ancient Fa hers, and with moil of their owne Doctors. 69. Touching the Fathers, Saint AuguHinefadX be the Au?.Ettcbttid. mouth of ail the reft: thus wri'eth he, Sinne could not be done, ad Lauren, cap. if "God doth not fuffer it.andhe doth not fuffer it againft, but with 100 & 101. his will, and being goo das he is, he would neuer fuffer any thing to be ill done, bftt that being alfo Almightie, he can do well of that which is euilL And in the next Chapter, God doth fulfill the good purpofes of his owne hy the euill furfofes of euillmen. And in another place, God doth work* in the hardening of the Idem contra la* wicked^ notonely by his pcrmijfion andpatiencc, but alfo by his '*».//*. y.»f«3. Hh 2 powtr 4*8 KyiRetrattiucfrem Motive. XII. gower andaSlion through his mightie preuidence, hut yet mofl ldtmde&AU& wife and iuft. And in another place, ivho may not tremble at lib* arbitr. ad thefe iudgements, where God drth worke in the hearts of wicked Valent.cq.to. men wyatfoeuer fa w^ rendring to them notwuhfl andmg accor- jdemdeeerrept. ding to their deferts} And agaiac in another place, As God is &grat.cap.i+ a mofl holy Creator of good natures , fohee is a mofl righteous dijpofer of euill wills, that whereas thofe euill wills doe illvfe good natures, he on the other fide may weh vfe the euill wills them- felues. Thus Augustine is ourPatroncinthis Doctrine; and if we be Heretikes, he is one too« Hugode Sanfto 1°* But let vsheare their owne Dolours fpeake, When. ulttore3defacr. God doth goodyandptrmittcth euill (fayth Hugo) his wilUppea- l.LCii.part.*, reth, feeing hewitlcth that which fhould be, both which he doth, and which hepermitteth, both his operation and his permiffion Vem.com.in. are his will. God worketh many things (fayth Pererius) within Qen.i 8, difp. 8, him that is hardened3by which he is made worfe through his owne fault : heflirreth vp diners motions either of hope , or fear e% luft% erangery andfendethin diuers doubt full and perplexed imagi* ,. nations, by which he is pufht forth vnto euill. A /inner (faith Me* in 1 1 tf .9 ( ar 6 dina) when hefinneth, doth againfl the will and law of God in one cafe, and in another not : he doth indeed againfl his flgnified will, but againfl the will of his good pleafure he doth not, nor againfl his effettuatl ordination. Nofinnefalleth out be fides the will and Maya ijifi.tf. intention of God(ky Mayer^ Dur and, Aquinas, and othex.)Cjod *'1" a An (hyd* Canxs) is the naturallcaufc of all motions, yea cuen in Vxrand.iJijt. tUtnmen^ yHt not the morallcaufe,for he neither comfelleth nor Aciuin.im{p.). commandeth euilL Laftly, to conclude with two famous Ie- CunuslocJib.i. fuits, Vega, and Suarez,: the fir ft fayth, that though God doth cap,** not command,counfell%approue,or rewardfinne,yet he doth will VegaUb.t.c.is. an^wor^git together with vs: and the fccond, that God wor- Trident ***** " &h theatt offmne, but not the malice thereof. This is the very Suare^devarijs do&rine of Caluine, and Martir, and all Protcftams : fo thac •opuf.TbeQlJ.^ if wee be guilty of this blafphemous confequence,to make di/p.i.^z. God the author of (inne, they alfo muft needs be in the fame cafe: but Saint Auguslmes diftincTion will cleere vs both. AugEpift.A^M When God delivered his Sonne, and ludas his Mafler to be cru- Vinctnu fi^ w^ i$ QoJwfli mdmdn. guilty {fayth he) but becaufe though Motive, All. the Romtjb Religion. 469 1, 1 - ■ - - 1 though the thing was the fame which they did , yet the caxfe was #ot the fame, for which they did it: or if this diftmdtion will riot fuffice, their ownelefuites willhelpe vs out: In (tune there are tw3 things to be considered ( fayth V affiles) the aft and defeft : yafques in the aft is to be referred to Godjbut not the defeft in any cafejvhich Thom.t.z.q. 7?. arifethfrom the corrupt will of man : or the aft and the maligni. art^*c^P $ • tf thereof, (j\s faych another Iefuite ) or the rnateriail part of (inncjwbtch is called by the Schoolemen ,fubteftHmfubftra- twn% thevnder-laidefjbiecl : and the formall, which is the prauity and anomy of the a£tion; the one of chefe from God, the other from man: or hftly, if noneofthefc will feme the turn?, yet ourowne diftin£tion wiilacquite vs, to wit,thac Almighty God doth fo will & decree mans fin, not as ft is fin, bat as it is his owne iuft judgement vpon firmer, for their punifhment, and the demonstration of his iuftice. And thus our doctrine is free from the conception of this vile Monger, & their calumniation is as vnrighteous againft vs , as the dea- ling of God abont the fin? of men , is moft righteous and iulr. And thus thofe fomewhu coo harflh fayings ( I conreffej of Luther, Smnglius and Melancthon are to bee vnderftood, and no otherwife,f&4f the treafon 0/Iudas cams from God, af- rvell as th; conuer fion of?a%l\ charity will coaftrue th: wordes according to the fpeakets intendemenc , and not ftretch their intende.nent to the tirivt, tenter of euery word and fyllable. 71. Fourthly, they accufe vs of blafphemy againft the *, Sonne ofGod, for d:nying(as they fay) that bee is Deusex 3eo% God of God: againft the do6trine of the Nicene Creed, and this they call the Atheifme offal/tine and Be*,*: a palpa- c'am/m ,7^.3 bleflin Icr: for neither Caluine nor Bez*t did euer imagine, Rbem. annotjn much Ieflfevctcr the famein that fenfe which they lay to their Iohjl*. charges: for let BelUrmwe their fworne aduerfarie fpeake for ^J^oeiTx them: Caluine and Ite^x teach ( fayth he ) that the Sonne is of c- himfelfein reff>:ft ofhis effence , but art in refpeftofhisperfon^ Bell, de Cbijli andthey feem: to fay ythat the effence of theDeitj inChrifl t is bb.Cii.caj>.?* t not begotten,but is of it felfe'.whieh opinion ('fayth he) 1 fee not why itmxynrt be called (fatholik*. Heere TSelUrmine telle th Hh 3 vs 470 ^J Retratfiue frcm Motive.XIL vs truely,what their opinion was , and doch acknowledge it to be a true Catholike doclrine : and yet in the fame Chapter heecontemneth C aluinef oi\\\i manner offpeaking ofit,and of intolerable faucineffe, for finding fault with the harftines of the phrafe vfed by the Nicene Councill,(jo4f of god: Light of light. Marke (I pray you)his abfurdity, it is Catholike, and yet it may not bee fpoken: it is true , and yet it is to be bla- med.May not a Catholike dc&rine bee fpoken then? or muft the truth bee fmothered?Thi$ is fuch an inconfequence , as neither rcafon nor Religion can any wayes beare withall.-and for his faucy dealing with the Nicene Councill, all that eucr he fayth is,that it is durum dittum, a hard phrafe: yet fo , that hee confefleth it may rcceiuc a good and commodious inter- pretation, ifit be vnderftood in the concrete , that Chrift who is God, is of the Father that is God: the word being taken perfonally , and not in the abftratl ; asjfthecflenccofthe Deity of the Sonne ftiould bee from the Father, which is en- tirely fub(ifting,in,of,and by it owne eternall, incomprehen- fible, and raoft glorious nature : and this without queftion was the true intendement of the Councill ; for els it had not confuted,butfauoured the blafphemous herefie of Arrius, a- gainft whom it was aflembled , which Caluine and Bez,a doe not any wayes croflc, but onely bting rnto it a fit and fauou- rable exposition. Thus we haue BeHarminefialuines and Be- z,aes patrone in this doclrine, though full ill againft his will : %cbi.m% m and not oncIy him>but R*era> an^ Gregory de Valentia, two Gregor.de Va~ other no meaac Rabbies, both which doe conclude, that the kntje triniu l,i Sonne as he is a perfon9 is of another; but as he is afimple Ens, is €,u*& &*rf*S7« not of another: and that the EJftnce doth not beget the EJfence, but theFather the Son: fo that either they are ilanderers of the truth ; or their Catholike doclrines may bee Athcifme and blafphcmy. * 5. 72. Againe,they accufe£V*/»* of another blafphemy a. BeUdnprtfdt. gajnfl our Lord and Sauior Icfus Chri(r,to wit,that he ftiould tmrouJeCbri- makc him infcriour t0 hjs Father, inrefpea of his Deity-This PofTeHm, den»- *s Arrianifme indced,as Bellarmine calleth it; or Athcifme, as tit diHinl verbi, Foffeuine, ifit were to bee found in Calumet diuinity , or any /•3./>.7$. other: M o t i v e. X 1 1. the Romifh Religion. 47 ! other : but it is as farrc from him thus to thinke ,as it is from their malice to fpeakc the truth. This is all that Caluine affir- meth,that the Father is God, per excetienUamjhiLt is, after a more excellent manner. And what crrour I pray you is in this? doth hec not fpeakc of the pcrfonall relation that is betwixt the Facher and the Sonae , and not of the nature and eflencc ofthcGod-headthatisinboth,ofcquall dignity and excel- lency ? This is cleare both by the former article, wherein he floutly auoucheth him to bee JvIqQm, God of himfelfe , and not to receiue the effence of his Deity from his Father,and fo not to be inferiourto his Father in that refpc& : and alfoby infinite places in his books, where he directly maketh the Son Iehouah,equall to the Father in dignity jexcclicncyjCternity,, and all other properties of the Deity : therefore he fpeaketh this in refpeel of the perfon of Ghri ft, in which confederation the Father that begcttcth , refpe<5tcd with the Sonne that is begotten , may truely bee faid tohaueacertaine priority of orde^and to be God after a more excellent manner* Here is now neither Arrianifrne, nor Atheifme, nor indeed any error in Caluines doctrine ; but malicious lying and (laundering in in thefe Iefuites accufation. 73. Nay , that Caluine may bee cleared from all fufpition of crrour, and thofcfellowes condemned as notorious flaun- ^ „ derers: Toilet one of their owne fraternity aflfirmetty hat ^4- /,;M4, 1' thanajita9BaJiliNazJianz,ene , Hilary and Origen, allfirong maintainersofChriftsdiuinity9 andprofeft enemies to Arrius herejte, interpret that place, John 14. My Father is greater then J: ii\ Caluines fenfe. Maldonate another Iefuite, in his Mddonat.com* commentary vpon Iohn&ddtth to thefe, Epiphanius^CyriHus, tnitb.i 4/ LeontiuSi ChryfoftomefTheophilacl^nd Euthemitu^zi patrooes of the fame opin on: yea,and this laft Iefuite himfelfe fubferi- bcth to their exposition: for be fayth, that the father is grea- ter then the Sonne >in that refpeti that hee is the Sonne : for the Name of the Father is more honorable then the Name of the Son t and the Schoolmen fay afmuch as Caluine ,when they afcribe * ,, to the Father authority ,2nd to the Sonne>^«^r^,Whatis fat.7dlibro^ this but to fay,that the Father is God after a more excellent rt'mu Hh.4 manner? , , |~ ' Ajz i^4 Retraffiue from Motive. XII. manner? Now then if this were neither Atheifme,nor Arria- pifrne,nor hcrefie in the Fathers, nor in their ownc Doctors : why (hould it bee branded with thole infamous titles in Cal- nine ?1 fee no reafon, but that malice is blinde, and that the hatred they bare to that good man, made them to fay3and do they cared not what, fo they might wound his credite there- by, 74. Luther h like wife traduced by them , as a cfenyer of the bleficd Trinity : and that,becaufe the word Trinity is faid to difl.kc him, for which caufe he difpunged out cf the Ger- mane Lyturgies,this forme of prayer : Santla TrinitM junta Deus,miferere noslri; a notorious calumniation : for Luther indeed blottethoat of the Germans prayers,acertain forme like vntcr that obic&ed, but not foas he fctrcth itdowne:for the word vkd in the Germane tongue, ftgnifieth rather a t ri- plicity, then a Trinity \ which mooucd Luther in adefireta maintaine the pure doctrine of the Tnnity (as Junius obfer- ucth)to blot out that word,thinking it a dangerous matter,to vfc fuch a wordin fo holy and high a myftcry.By which pra- ctice he is fofarre fromimpugning or denying ihat blcffed principle, that he fhevvcth hnnlclfe rather a zealous defender andm^intaincrthcreofjandinaword^oclifcouertheirfalilty and his innocency. Lift how diumely, andfoundly, and©r- mtber.tom.i^ thodoxally he writeth dfe- where of that mytfery; YnitasTri- ^£•57*. nit at is eft magis vna, &c* The vmty of the Trinity is more one, then the vmty of any creature juen mathematically, neuertheles this vnity ps a Trinity , or the diuwuy of three diftincl perfons: that euery per [on is the whole dimntty . as if there were no other ; and yet it is true that no person is thefole diuintty^as if there were ,id>mtom.4. soother. Againe^vpon the transfiguration of Chrift,^^. 17. - C* bee thus comirenteth : Heere the whole Trinity doth appear e to the confirmation of all the fatthfull : Chrtft the Son in a glori* om forme, God the Father by ht, voyce , declaring his Son to be God.and the holy (jhofl in the bright cloud oticr-fliadowing them, UmtomAJn Agoinc, we beleeue (faythhe) th.it there is one God, the Father Gen.C1i1.pag' begetting^ he Sonne begot tenyand the holy Ghoft proceeding from **& the Father and Son: we determine fuch a plurality in Godtwhick M o t i v e. X 1 1. the Romijh Religion* 47 \ is of an vndiuidedfubfiace>& an indittifiblc vnity: agaii V^f my- ibid. focap.$. fiery of the Trinity was dfccuercd in the beginning of the world, Pa& ^5» after tvnder flood by the Prophets, andlafl.lyf plamly reuealedby theGofpell , when oar Sautonr commandeth to baptise in the name of the father , of the Son,and of the holyGhofl. A number of fuch like places might bee allcdged out of his woikes, . wherein roofl conftantly hce auoucheth that doctrine which our and lis vnequaiiaduerfariesaccufe him to bee an enemy vnto.Let enny it fclfe now bee iudge, whether this bee noca flandcr,when as they both falfify thofe fayings, out cf v\ hich they would dcriue their accufation,and conceale thofe which they knew to beeaUuft defence and apologie for his inno- cency. 75.. Againethey condcmneZfc^andi^r/^T-, and other £ Proteftams.for denying the omnipotency of God ; and why.? Vofemnedem* becaufe forfboth they fay, Quod fatfavt infetia fint facer e ne- ti* verb.diuin.ti. queat^ Hee cannot make thofe things that bee done, te bee 3**»«P«8. vndone.An abfurd inference: for that a(Tertion-> that Godcan not make thofe things that bee done,to be vndono,doth not dc(troy,but build vp the omnipotency ofGod: feing as Bel* larmine hhnfclfe acknowledged, Facere contradiUoria, non ^*^Kuebarm. efiefficereyfeddeficere; to doe things contradiSoricis not to ,X,C,I4- effect and doe, but to faile and vndoe: and therefore an argu- ment ofimpotency,tacher then of omnipotency :and for that caufe Pererius another Iefuitc auoucheth the fame doctrine with vs in thefe words; Cjodisfaidto be omnipotent % not cnely erer'com-lfS: becaufe he can do whatfoeuer is contained in the world, bat a/fa becaufe nothing is impoffiblt vnto htm , except that, which to be done implieth centradtclion : what an impudent flander then is this,to fay that v ce deny Gods omnipouency , by affirming, that hcecannot make that to bee vndone,which is done? es- pecially , feeing wer fay further with TertnllUn and Saint Tmul.admf. lAttgufline, that therefore (fodcannoido it , becaufe he will not Prax c.io. do it: he cannot therefore deny himielfe, nor make that to be AukdecimtJ^ vndone, which is done,be caufe hec will not; and he will not, ' 'I0* becaufe it would rather be an argument efweakenes, then a power in hi mfb to doc. X&. Agitata 474 \yl Retratfm e from Motive. XII 76. Againe , they challenge O/tf/'w of denying the im- mortality of the foule. And why chinke you ? Becaufe they would make him to fay, that the foulesof the iuft are kept in certaine fecrctrcceptaclcs,tilhheday ottudgcment,and doe not till then inioy the prefence of God. Anoti cr palpable (lander: for firft Caluine doth not fay fo : fecoud!y,ifhee did, yet it doth not follow thereupon , that hee denyeth the im- mortality of the foule : for the firft, let (faluine firft fpeakc for ' himfelfc,and then let his aduerfaries alio fpeak for him. Tou- ching the place where the foules of the iuft remaine after death, he affirmeth plainely in diuers places , that they Hue with God, and enioy the happy felicity of his kjngdome , though their perf eft happine^e is deferred , till the fecond comming of Chrifi^when their bodies and foules fialbe re-united , and made partakers of the fame blejfednes. This he teftifieth not in one or two, but in many places : how therefore can they lay to his charge, thatopinion, touching fecret receptacles, where foules are refcrued till the day of the rcfurrc&ion? 77. Mary (fayth2?f/forw/»*)intworefpc<5ts : firft, be- cause he maketh Chrifi alone to haue entred into the Sanftuary of heauen, and there tofrefent the prayers of the people , retting in the vtter court %toGod:& fec©ndly,becaufe he fayth,that the Saints departed are ioyned together with vs by faith 1 therefore ( fay th TeHarmine ) He muft needs deny that they fee God.fee- Idem lib, x.rfi. ing where faith is, there is not fight .But his conclusion in both is falfe, though the premifes be true : for as the irftrium, or vtter Ceutt of theTcmple,to which Caluine alludeth , was a part of the Temple: fo by proportion , the vtter Court of ^ibtuhExtd. Heauen is a part ofHeauenrwitnefTe their owne Rtbera^x- pounding that place of B r^/,whereunto fa/uine alludeth? and therefore Caluine , if hee did fay fo, doth not banifh the iuft foules out of Heauen, but onejy placcth Chrift our high Priefl,betwixt God and them. But what if hee fpeakc onely of the Stints liuing, and not departed , and meane by the vt- ter Court, not any part of Heauen , but the Church militant heerc on earth ? If this be true, what fliameleffe flaunderers arc thefe fcllowc$»to wring a fenfe out of ^te, whereof there libertm.c.XL &inPfycbo- parmihla, & cemjn i.Cer. 5.8. neU.dcbeatituA **8, Caluln. toflit, 1 .3 tC.10. Motive XII. the Romijh Religion. 475 there is no fliow in the words? let the place be confulted and viewed, and their malice and impudency will appearcmoft notorious. 78. Againc, that faith which hee fpeaketh of in the fecond place, is nothing elfe, but their fledfaft bclicfe and expecta- tion ofthcrcfurrcdtion of their bodies , which liucth in the faithfull foules feparated from this mortality , vntill the full accomplishment of their happineffe , afwellasin the Saints militant: neither can I concciuc anyabfurdity in this, that the Saints departed fliould haue faith in this refpeft , feeing they muft needs haue hope : which two TheoIogicaJl ver- mes are fo perplexed together, that one cannot bee without the other : and therefore Clemens Alexandrine cilUthhepe the blood of faith-, and Saint P**/fayth, 1. Cor. ip thatfakh and hope (hall ceafe togetber,when charity (hall furuiue and remaine. Ifthen the Saints departed hope for the rcfurre6ti- on of their bodies, why may they not bee faid alfo to beiccuc it, and yet for all that be in hcauen too/ 7p. Neither is the other place obie&ed out ofCalutne by C*M** Ih$'lt* 7?ellarmine*ny whit repugnant to this doctrine; for though '♦3,*,*f'$«*« hefayth, that it is a \fooltfb andra/b pArt to difpute curioufly, what the p lace is %that the Saints poffeffe in Heauen , and whim ther thej inioy thefuUtoyes ofhemcn> or no : yet in the very fame place hee affirmeth , that they are in the prefence of Cbrift'tn Varadife , and that they onely expect the fruition of that promifedglory, which their bodies alfo ftalbepoffek fors of, at the comming of Chrift* 80. Thus we haue heard Caluine fpeake for himfelfe. Lee vs now heare his enemies/peaking for him in this cafe, then which there cannot be a ftronger argument ofhisinnocency: and in this , two may ftand for all, Bellarmine is the firft, hee ***-& C^ifi* directly confeffeth, that Caluine placed the foules of the Saints ****** in heauen% euen before the comming ofChrift ; and to him fub- fcribethF^4r^^w,anotherIefuitc,who affirmeth that this Veuard. Tbeo- was Caluines opinion, that the faithfull, -when they fhoulddc- mMb'if 8f € £« fart out of this world, doe behold Godneere vnto them, and as it werefet before their eyes% And thus Caiuine is quit from this cndiwtj a*]6 \^A Rttr&ffiue from Motive. XII lrtnaH$ % inThom.dlfp.19 LaBanthu% Vttt'Mnui) Chry(oUomeyTheodorety Theophilatt^ <%i.»«.i. tAmbroft^Bernard^ anddiuers others of the ancient godly Stxpkt.dcau* Pathers4(hould be enwrapped within the fame crrour,who all tber. Script. .1. j^jj^^ opinion touching foules departed , and yet were as Cslxt.Senenf. hi- farre from gain-faying., or once imagining any oppofition to bliotbJ.?*' the foules immortality , as theie backbiting Shemics arc from charity and truth. $2. Another lowde and lewdc flander of theirs againft our Religion/is, that it maintaineth and warranteth rcbeilirn and difobedience againft lawfiiil Princes. Which if they could prooue , wee would confeiTe that our Religion was Rom n.i. naught,feein® Gods word commandeth euery foule to befub- iecl to the higher powersibutyct not worfe then theirs, which is, without all contradiction, guilty of this crime>which they impute vnto vs,as hath becne prooued : but let vs heare their proofes: they are of two forts ; firft , from the docStrines of fome of our learned writers ; and fecondly/rom the practice ofourprofeffors:Inthefirftkindtheyobieot an-y other that maintaine the like. 85. And nowl would faine vnderftand of thefe fellowes, what are thefe three in comparifon of the whole Church of Proteftants , that they fhould blemifli our Religion by their exorbitant opinions $ and to the many hundred of Protcftanc v»ricers,that abhorre all fuch doctrine , andclcarely auouch the contrary .If it be a good plea in thereto fay, that the opi- nion of fome priuate men ought not to preiudice the Religi- on of the whole Church; then it may alfo by good right feme our eurnes in the cafe of thefe three , feeing the rule ofequity requlreth vtferas legem quamfers , that euery one ftiould bee fubie6t to that Law which hee himfelfe maketh. In fum, here are-with vs but three,that can be touched: but with them are multitudes,not onely of inferiour Priefts and Iefuiccs, but of Cardinals and Popcs,that are guilty of this crime ; ours, are priuate men condemned by all others : with them, publike perfons authorized by their places and chayres , and priui- lcdged from errour: with vs, writings of no authorise : with them, Bullcs, decrees , and bookes with priuiiedge and pub- like allowance, Laftly,with vs,the Whole fireame of our Re- ligion tendeth to the maintenance of obedience,and condem- ning of all trcafon and rebellion : but with them the very k grounds of their Religion doe warrant and vphold the con- trary's is manifeftly prooued heretofore. 8o\ Concerning Luther .Calutne and Beza, How farre they were front this pernicious do <5t,rine, let their o vvne words and writings teftify: Luther firft : Gouernment (fay th he ) is a ctr* Luther torn.?* trine dmine vert ue \ and therefore God eMUth all M^gifirates mGtruap.-Li* gods, .-3 ^J- RetracJiuefrcm M o t i ve. X 1 1. gods,not for creation , butfor adminiflration and gouer 'nment , which belongeth onely to God: therefore he that is ar filer, is as it Idem tam.^m were a god incarnate. Againe/in another place; We doe not fat' Gcn.caw 5 . ter the UMagiftrates,wben weftile them mofl gracious , and mofi mighty : hut from the heart we reference their order , and their idowtom.iJn per j "on s or darned to this office. And in another place ; Though Gcn.cap.9» fomethmke (faytn hej the gouernmentofman oner man to bee a tyrannous vfurpation; becatife allmen are naturally of like con- dition : yet we that haste the word of (jedy muft oppofe the com- mandement and ordinance of God , who hath put a [word into j the hand of the Magiftrate , whom therefore the tA^ofile caU leth Gods Mimfters. Caluln.lnfiit* 87. Caluine in diucrs places deHuereth this d-e&rine : that lib^.ca}\iot not onely good and godly Kings are to be obeyed . butalfo wic- ked ones , becaufe in them is ftamped and ingrauen the image of diuine Maieftie : neyther can any one fentence be picked and culled out of all his bookes, yea, though it be flrayncd to the vttcrmoft, and wrung till it bleed , that but fauouretb of rebdlion.-except that may, perhaps, which hee fpeaketh con- cerning an impious King, that rifeth vpagainft God, and Idem com.iit feekerh to rob him of his right ; how fuch a one doth bereaue D4».6.2Z. himfelfe of his authorities and is rather to be jpit at then obeyed. But this alfo being rightly vnderftood, maketh nothing to that purpofe : for firft, he doth not fay that fuch an one is to be bcreaued of his authoritiejbut that he bereaueth himfelfe: and fecondly he meaneth, that hee is rather to bee fpit at and defiled,thcn to be obeyed in that particular3whcrein he ccm- mandeth any thing contrary to the dignitie and maieftie of God. What hurt now,I pray you, is in this do6lrine?Or rather what found truth is not in it? fauc that there is a little haifh- nefleof phrafe, which might haue bcene well omitted: and yet this is all that the Roniifh aduerfaiies can charge Caluine withall. 88. Laftly^for^^.^, if I fhould produce all bis excellent fayings,whereby he doth maintaine the authority ef Princes, and obedience of fubiecls : I fliould trouble the Reader too long: let this fuffice, that his greateft enemies cannot obieel againft Motive. XII. the Romifh Religion, a 79 againfthim, any one thing tending to the impeachmentof Royall auchoritie, except they groffely bcly him, which is no new thing with them; lyes and flandcrs being one of the chief; props of their Kingdomc.Thus our doctrine arfordeth them no hold for this accufation. 80. Againe, they challenge Caluine for imputing vnto our Lord and Sauiour fome ftaine of rmnc ; not by expreffc words, but by conffquencerbecaufe he faid,that when in the %el>de ckriflo garden he prayed, father ', if it bcpoffible , let this euppepaffe ^•4-^i. from me^euerthelejfe^ not as 1 willy but as thou wilt : hec cor- rected and revoked his prayer fuddenlyvttered : therefore (fay they) he muft be tainted with finne, feeing he did fomc- thing that might be corrected : the like crime they lay to the charge of Luther, and all other learned Protcftants , for fay- m^%. ing that in Chrifls humane nature there was fome ignorance refiding, and that he grew vp, and increafed in knowledge, and had not the full meafure of knowledge at his birth, as they would haue it. We grant the premifes to be true,t® wit, that this is the doclriac of Caluine, Luther , and other lear- ned Protectants : but neuertheleflc we fay,that the conclusion is a malicious (lander : for nrft,m3ny of the fathers, yea moft, were of the fame opinion with vs : as alfo fome of the popifh Doctors thcmfeJues, that there was ignorance in Chrift, and that his knowledge grew and increafed together with his age, according to that of Saint Luke : Hee increafed in wife- Lukt2. ?a, dome and ftature, an din fauour with God and men. And yet none of then did once imagine, that this was in him cither a finne or a fruit of finne; grounding vpon that text of Scrip- ture , Heb.4. 1 5- . that Chrift was like vnto vs in all things , finne onely excepted : nor euer was that errour imputed vnto them for that caufe. Heare fome of them fpeake in their owne words. Ambrofe fay th thus. How Chrift increafed 'in wifdome Ambrofc de In- the order of the words doth t each \his proceeding in age , is his car.cap.-j. proceeding in wifdome. And therefore Saint Luke fets his growth in age, Firft , that thofi might eft know that it is fpokjn of him as he is man. And Chyyfoftome thus, The wifemengaue chryfcfl.'m Mat. hontttr not to his childhood \ vndtrftandwg nothings but to his di- z'hm'z- Hinitie 480 ^yi Retratfiue from Motive. XI L Maiden. comM Aquin.pm.w. ?ercr.cemjn Genj6Jifp.\. Sv*re%tom»u uinitie knowing all things : and Maldonate doth confefle, that t/ithanafius , Gregory , Naz.ianz.tney Theodoret, Cyril , and the authour of the imperfect worke on Matkew,d\d al teach, thatChrift as man, was ignorant of the day of Iudgemcnr. Neyther do thefc fathers allcadged by Bellar.iox the contrarie ©pinion,in truth deliuer any thing elie,if they bee rightly vn- derftood : for moll of them , when they fay, that our Sauiour was full of grace, knowledge and wifedome, from his vcric conception, and that hce did not increafe and grow therein as other men, they fpeake eyther of his perfon in the concrct, or of his diuine nature apart, as their owne words allcadged by him doe clearely (hew. And to this opinion Thomas A- 9#/fMf,thcir grand Scbooleman and angtllicalDo<5tor,fetteth his hand and feale. For thus hee writeth , Though 1 haue elfe- where written otberwife , yet it is to be [aid (fayth hee) that in fchrifi there was fcientiaacquifita : knowledge acquired or got- ten , which is properly knowledge according to the meafttfe of wan : and that not onely m refpett ofthefubieU receivings but aU fo of the caufe agent , &c. 00. Secondly,al ignorance.is not fin by the doftrine of their own fchoole.For that ignorace which is caftedpur* negationis of pure negation, doth not oppugne the ftate of innocencic, feeing that it was in Ada before his fal,add is now in the An- gels in their perfec"tion,& may be in any without the fpot of fin:as witnefle Lumbard^A^uinas^PerertHi & al their learned Do£brsfor themoft part: yea their IcfuitcSW**, telleth vs, it is not to be called ignorance at tl.Becaufe igmrance (fayth he) doth notjtgnifie euery want of knowledge ,but thepriuatio of that knowledge \whick ought to be in afubieft according to the ft ate of the nature thereof: as man is not to bee called ignorant , bc- caufe he wanteth angellicall knowledge, fo (Thrift was igno- rant ofnone of thefe things; which was bchoofefull for him to know, inrefpe&of the dignitic of his perfon: fo that of two kindes of ignorance, one,of pure uegation;that is,when a man knoweth not feme thing, which hee is not bound to knov^| and the other of wicked difpofition, when a man is iguoAnt of forae thing which be ought tQ know.This Jafl is a finne, M o t i v e, X 1 1 . the Romijh Religion. 45 1 a finne, but not the firft : and therefore to fay that Chnlt was ignorant of fome things in his humane nature, and that hee increafed in knowledge, as in age, is not to impute vnto him any blot either oforiginail or ageu.traft,in man : che other, that he recalled his deftre , and as it were thin- Mat. king better vpon ittfaidt Not as 1 will: yea they thcmfclues ac- knowledge afmuch, fat Bellarmine fayth, that when our So. BeBJe Cbrijk uiourprayedy L et this cup pajfe from me, but not 'as I will, but as "b-4'caP *• thou wilt, it was afmuch as if he fhould haue faid : Volo vt non fiat voluntate naturali, quod voluntate deliberata volovt fiat: I will that it may not come to parte , to wit , by my naturall will, which by my deliberate will, I cJefirc may come to pafle. Here is a plaint correction, as C aluine C2\Uih it, or a retur- ning to himfelfe,as Hierome;ot2 reuocation of his natural de- fire by a more aduifed defire, as Origen: the like interpteta- tion is giuen by lanfentus, Pererius and Maldcuate;a\\agrcc~ ing in this, that they admit of a correction and reuecation of his naturall, inferiour, humane wil, by his fpirituall, fupcrior, diuine will : and yet without all blemifh and Ybfpition of fin; this correction prefupofing no corruption. So that either Caluine mult be excufed, orthemfelues muft bee ii. wrapped within the folds of the fame fault. But this is their rancour a- gainfl that good man, and all other of our fide,that which is orthodox in the Fathers, and themfelues, is notwithstanding herefie in vs; becaufe they lookc vpon vs thorow the fpe£U- cle of malice , but vpon themfelues with the ejes of felfe-loue. 92. And to cleere him altogether, andriddehirooutof their hands, the moft rcceiucd doctrine both by Caluine and all our whole Church concerning this point is 3 that this was ?#Km <>n *h* not in our Saaiour Chrifl, either a rebellion of the fcnfuall Crcc<**, I i pare .g2 Kyi Ret r&cltue from Motive. XI L part ofthefouleagainft the rational!; as Vcrerim m.kethir, which is in the vnrcgeneratc, nor of the flefh againft the fpi- rit, as lanfenitu would haue it, which is in the regen:rate,nor a repugnance ofChrifts will as he wasaman,to his will as he was God, which MaUonate f:emeth to afrirmc : but onely the ftrife of two c.-ntrarie defircs in the humane foulc of Chrift fordominion,both which notwithstanding were good and holy, though the one not fo good as the other, and in that refpecl, this defiretoauoid death , which was the lelTe, might without any great offence, brefaidtobeccorre&cd, when itycelded vnto that other wheh was more excellent. 02. Laftly (to omit a number more of their (landers in this kind) they charge our Religion it felfe , to lead to loofe- neffe and fenfualitiebydiuersdoclrincs thereof: efpccially' thefefoure, to wit, freewill, iuftification by faith alone, per- ieuerancc in grace ; and impoffibilitic to kcepe the Com- mandements : but with what fpiritof malice, let the indif- ferent Reader confult and iudge. 03. Firft, for our docVine touching the inabilitie of free- will, doth it lead a man to loofeneffe ? nay , rather doth it not teach him to deny himfelfe, and to fceke for all grace and goodneffe from God? hutnilitie and prayer are the fruits of this do£fcrine, and not loofneffe and libertie : and to mike it cleare to any fingle eye : We teach that a man is onely voyde of freewill to grace before his regeneration, and that hee is paiTiue onely in the very a£t of regeneration, but after his will being quickned, and ftirred vp by Gods fpirit, be willeth and worketh forth together with thefpititof Godjhisownefal- uation. Now, few or none there arc, that are Chriftians, butprefumc,though falfely, that they are regenerate : and therefore this doctrine cannot giue libertie to any to finne, but rather bindeth them faft to obedience; nay, doth not their doctrine rather open a gappe to libertie? For when ihcy teach, that it is in a mans power either to accept or reie& the grace of Gad offered vnto him ; What doth this but incou- rage men to deferrc their repentance & conuerfion, feeing it is in their power to accept ic when they lift ? m Motive, XII. the Romifh Religion. 483 94. Secondly, how can the doctrine of iuftification by 11. faith alone tend to loofcneiTe, feeing we teach, th&t faith is never fettered from goodworkes^ nor iuftification from fanfttji- cation, nor a right btliefe from an v}right life , as hath becnc fiiewed,and that they which feuer and part thofe things which God hath coupled together, feuer themfeiues from the mercieof God, and merit of Iefus Chrift? With what brow ofbrafle then can thry call tbisa folifidian portion, end a do- ctrine oflibertie ?. I, but manic take libertie hereby to lead a Joofe and wicked life, building vpon this ground, that they are iuftified by faith alone , and fo rhey neg!c£r all good workes. True indeed, many fuch there are : but is it from cur doctrine? is it not rather from their miftakingof it ?So the Capernaites tooke offence at our Sauiour Chtifts heaueniy doctrine, loh.6. touching the fpiritual! eating of his flefti, and drinking his bioud : infomuch that many of them depar- ted rrom him : was his doctrine therefore erronious? or were not they rather ignorant in mifconftruing, & impious in per- uerting the fame t So is it with this myfterie of iuftification, which is the verie doctrine of Iefus Chrift : if any by mifta- king it, or by taking vp one piece of it, and leauing another, doe animate themfelues vnto finne, is the doctrine to be bla- med? and not they rather, that diftort it to their owne fliame and confufion? In a word, if this were a iufl exception againft this doctrine, then no doctrine either of theirs or ours,or the Goipell it fdfe might bee freed from this challenge. For as there is no herbe fo fweet and wholfome,but the Spider may fucke poyfon out of it, afwell as the Bee hony: fo there is no truth folacred and holy , bucanvngodly mindemaypcruert and make it an occafion of his impietie.Thus,the^r^^ of God is turned into wantonneffe by many(ts Saint Iude faith:)the r 1 word of ^od is the fauour of death vnto death. Yea, Chrift Iefus our blefled Lord and Sauiour is a fatling,and a ftoneto Ifpct,a,g# ftumble at, and a rocks °f offence: fo the doctrine of Iuftifica- tion by faith alone, may be an occafion of libertie and no o- ther wife: that is not properly, or by any effect iffuing from it lelfe, but accidentally, and by the malignitieof thcebied whereupon it workcth. I i a 05. 484 i^4 Retractive from Motive. XII. 12,. P5» Thirdly, ourdo£lrine of perfeuerance, though rsy- ling Wright fay th of k, that Epicurus himfelfe could not ha us found a better ground to plant hts Epicurifme \nor Helioqaba* las hAHe better patronised his fen'ua/ttie : nor Bacchus and Ve- nus haue forged better reafons to hilar ge their dominion « y et,to any fing'c eye (for his eyes & re double-fighted with roalice,as Witches eyes are f>id tobe) ir isracheraftrongbridle to re* ftrainc from fcnfuality and Epicurif i e, and a bond to bind to obcdience,then a provocation vntofinnc: for wh:n men 3r and not a fpurre to pricket hem f rward vntoit. And therefore whereas they fay that men- will thus reafon: 'f I be the child of God, I cannot fall away : therefore I. will doc what I lit. The contrari? is rather true, thateuery child of G o d , yca^euery one that is per- fwaded that bee is the chiide of G o d , will reafon- thus from the grounds of thiid-oftvine • I will not doe what I 'lift, neither willlgiiic my fdfc ouer vnto finne, left Iproue my fclfeby my falling into finne, not to be the^hildof God, but an hypocrite. Addehereunto, that as we teach , that true faith and charitie cannot bee vtrerly extinct in the ele&: So alfo we teach, that this faith and crmitie muft bee nouriiTied and preferued by the practice of a.l holy & Chriftian duties? and therefore they which neglect the conferuation of their faith, andcharitie, and feekto extinguifhthero by the Iufts of thefle(h,itisafignethattheyneuer had thefe graces ingraf- ted in their foules.And what pcrfwafloncan be more erTec-. tualjpray you,to ftirre vp men vnto godlincfle,then this ;s? 2g» 06. S;> we may truly anfwere concerning the fourth do- ctrine obic&ed, namely, the impoflibilirie of keeping God* Com* Motive. XII. the Romifh Religion. 485 — ■ I ■ III ||-- T Commandements, which though it be true in fome part, al- beit, not as they flandcroufly impute vnto vs. For wee hold that the regenerate pcrfonis ableinfome rocafurcto keepc Gods Commandements , though not to that perfection which the Law requireth , exacting of euery one of vs the louc of Cod with all our heart, foule and ftrength;yet this o- peneth not, but rather ftoppeth the gap vnto flefhly libcrtic. For, is any man fo madde as to fay, I will giue ouer all care of keeping Gods Law, becaufel am not able fully and exactly to pcrfornae it ? rather euery one that hath but a reafonable foule will thus detcrmine,Becaufe I am not able to performe perfect obedience to God , therefore I will indeuour to doe what I can, that my imperfections and wants may bee made vp by the perfe 6t obedience of my Sauiour. All men will ac- count him a wilfull wicked wretch , who being greatly in. debted,becaufe he is not able to difcharge the whole fumme, therfore will take no care to pay any part thereof, which he is able to doe, but lay all vpon his fureties backe: fo we con* demnehim for a defperate and damnable perfon, that, be- caule he is not able to fatisfie the whole debt of Gods Com- mandements, therefore will not indeuour to pay as much as he can : befides, we teach withall , that though this perfecti- on be not attained vnto in this life, yet there muft be a con- tinual! growth and increafe in grace and goodneiTe in all that belong to God, that at length, after this life ended,thcy may doffe off the olde man, with the inabilities and corruptions thereof, and attaine to the higheft degree of perfection in the life to come: the fruit of this do&rine then, is not fenfuall libertie, but Chriftian humilitie, notaprouocationtofinne, but an incentiue, and fpurreynto godlineffc. 97. Thus I haue propounded vnto the view of the Chri- ftian Reader, a fhort Epitome of the great volume of their (landers, darted forth by them, both againft our perfons, our gouernment , and our Religion it felfc : all which indeed is but a tafte and fay of that,which might be fpoken in this fub- iecl, and which requireth an entire worke tor the difcouering of thcr malice in this kiade tand furely, I thinkc that labour Ii 3 might a$6 K^i Retratfwe from Motive. XII. ' might be well bcftowed in fearching this ftinking puddle to the bottome,anddifcouering their malice, fo to the behold- ing of all, that men might fee their poyfon,andbewareof fuch Serpents : and high time it is to lay hand to this plough; tor a double danger arifeth from this dealing of theirs. Firft, it confirmcth their owne followers in their hatred againfl the truth, and the profeffors thereof. For they are perfwaded,that whatfoeuer is written or fjpokenby a Prieft or Iefuite3is cer- tainly true, it being allowed (as all their writings commonly arc) by the authorise of the Church, and the Centers and vifiters appointed for that purpofe, and therefore account it a deadly finne once to call the credit thereof into queftion. And fecondly it inucigleth and feduceth many vnfettlc d Pro- tectants : Whileft reading fuch lying Pamphlets, they arc ei- ther not able to difcerne their falfhood, or not carefull to ex- amine the truth by concrarie euidences: to preuentboth which dangers, it would be a worke much beneficialkothc Church of God, and profitable to the caufc of Religion, if fome zealous Proteftant would vndertakc this taske, in a ful iuft volume to decipher theirmalice, and difcouer their {lan- ders to the ful:but I leaue that to the guidance of Gods wife- dom, & proceed in my purpofed di^courfc to the next point. 98. Theirlaft trick is forgerie, for when neither by trea- chericjnorcruelv'yjnorperiuncnorlyingmorfladeringjthcy can worke their wi)s,but that their Religion groweth euery day more odious then others, at laft as the mod defperate practice of ahhe reft,they fal to forging like Phyficions,that feeing their patient in a defperate cafe,minifter vnto him def- perate medicines, that dial either ridde him of hisdifeafe,or of his life, and that quickly : fuch a medicine is this, which if it take not place to cure their ficke Religion, it will doubt- lefle vtterlyruine and vndermine the foundation thereof,and depriueitofthe vitall fpirit. And this laft wee haue rather caufe to hope, then they the firft : feeing it hath pleafed God toreueale to the world the mifchieuous myfteries of their Indices expurgatortf : which whofoeuer (hall but duly confi- dcr,muft needs iudge their caufe to lye a blecding,and ready to xvi o t i vt, sl 1 1. inc nomiju religion, /j.07 togiuevp the ghoft, when theyaredriucntofuch miferable ihifts for the defence thereof. 09. The common lavvcs, and ciuill Courts punifti forge- rers withflitung their nofes, branding their foreheads, cut- ting offcheireares, pilloric, imprifonment, anddiuers other fuch like fearefullcenfures :the Ecclcfiafticall Lawes arc as feuerc againft fuch perfons; and the very Heathen. Tttlly con- demned Gubimtu as a light and loofe perfon,for infringing the credit of the publike Records of the Citie, and commen- deth Metelliu as a molt holy and modeft man, becaufe when hec faw a name but blurred in the tables,he went to Lentulns cker.orat.pro the Pretor , and defired a reformation thereof, and abetter ArchiaPicta, care to be bad in their cuHodie.By all which we may fee how great and odious a crime forgerie is ; and in what ranke they arc to be reputed by all Lawrt, that defile their confeiences witbfofouleafinne# 100. Of which, that the Church of Rome is guiltie, is (o manifeft,that none, that hath either read their Bookesof Controuerfies with judgement, orfeene their three chicfe Indices Expurgatory , one of Rente , another of Spainey the third of *s4ntwerpy can make any queflion. And if any defire to be fully fatisfied concerning their dealing in this kind , let them hauerecourfe to Doctor lames his learned and labo- rious difcourfe,where he (hal fee this wound fearched to the quickc, and the corruption thereof difcouered to the whole world,and fo fearched and difcouered , that by all their wit and policy they fhal neuer be able to hide the filthines there- of: notwithstanding , that the Reader that hath not that booke,may haue a little tafte oftheir dealing,and alTurance of the truth of this my propofition: I will offer vntohisriewa few inllanccs of ch-ir forgcrie, and thofe foplaine and pal- pable, that by no colourable excufe they can beauoyded. igi. Forgerie is committed two wayes,firH, by counter- feiting, fecondjy, by corrupting;rountcrfeitingfalfe Records, and corrupting true. Touching counterfeiting, take foure in- ftances in rtead of fourefcorc , and thofe out of Bellarmine BellJeamif onely : fii ft, thofe tweluc Treatifcs intitled 9 de Cardmalibus gaUib.6.ca}.it li 4 Chrifti ^88 K^tRetraffiucfrom Motive. XII. Chrifti0peril>H4,*tc rcfolutcly centered by BeHarminei to bee none of Cyprians , and yet , the fame Bellarmine alleadgeih them ordinarily to proue many points of his Religion,vnder Cyprians name; as to prouc the Virgin Marie to bee without finne, and Baptifme to be neceffarie to ialuation,and that the Sacraments containe grace in them , and that there are more Sacraments then two, with diuers other points.Secondly, the BtUJeCbriflol. Commentaries vpon Tauls Epiftlcs afcribed vnto Saint Am- i.c.io.&de ck- brofe, are cenfured by Bellarmine, peremptorily to bee coun- ric.Ub.i*cap.i^ terfeit. And yet, the fame 'Bellarmine produceth them to prouc traditions , Peters fupremacie , Limbu* Patrttm : that one may be holpen by anothers merit , and that Antichrift is a certaine man, and in a word, mod queftions controuerted. Thirdly, liber Hypognofttcon, bellarmine concludes, that it is Idem it miff none of Saint tAngufiines^tt hee alicadgeth it as Saint An- ifc.x^p. ii. guftineSi to proue Euangelicall Councels ; fo Liber ad Oro- fittm is confeffed by Bellarmine, to bee none of Saint Angn- ftincs , and yet hee is alleadged by him in another place, to proue the Booke of Eccleftafiicus authcnticall. LaMy, the Commentaries vport the Epiftles that goe vnd er the name of Saint lereme, arc iudged by Bellarmine to bee none of his,and yet he produceth teftimoniesoutof them , to prouc the ne- cclTicie of traditions,P*f*r tobe the rockc of the Church,and that children may without their parents confents enter into areligiousOrder.Andthis isordmarie,not onely in Bctlarm* but in all other of their writers , as you may fee particularly and plainly difcouered in Doctor lames his Treatifat they are "Fathers, need no purging, bttt be- ing conjideredas Sonne s, their words may bee corrected andcenm Von vtpatra, fure^ h x^e C^Hrcn '■> or not ** Fathers^ bnt as Father s-in-Lvp\ ■fidvtvmicu for when they feed the Church with found and wholfome doctrine, Cl m o t i ve. aii. we xomijfj Ketigton. aq r do&nne,they arc Fathers : if ocherwife, Fathers-in-law : thus by this fine diftinc'tion he granteth, that when a Father fpea- kcth any thing which they account falfc doclrine, he may be corrected, or rather corrupted, for then they eftccmc him not a Father but a fonne : nor a true Father, but a Father-in-law; fo that it is apparently falfc, which our new Author affirmeth, that none of the Fathers are corrected by them. 106. Secondly, touching his middle an 1 were, that if it be a fault, we are more guiltie thereof then they. I anfwerc, that that is as falfc as the former, for let it bee granted, that fonie Bookes are corrected by fomeProteflantS3 yet firft, they are the deeds of priuate perfons,and not the acls of the Church, not at ail approued, much lefle authorized by the Church,as theirs are; nay, all of founder iudgement in our Church doc afmuchcondemne that practice in our owne, as in any elfe. Secondly, fuch corruptions or corrections are not frequent with vs, but rare and feldome. I dare boldly fay, for one place altered by vs in any Writer, there are twentie by them, as their owne expurging Indices dot beare witnefle : and for this, I challenge any Icfuite, orRomifb Prieit whatfoeuerto theencounter. Thirdly, moft of thofe Bookes which they Jay to our charge, to hauebeene corrupted by vs, as Augu- flints Meditations ^Granadoes Meditations {Ike conuerjion of a S inner 1 The ChnftiancDtrettoriei Op Anders Enchiridion ,with other more, arc not corrected in the originall themfeJues, butin theirtranflations into cur Language, fome things arc left out, fome added,fome changed and altered ,as the Trans- lators thought good; whereas they corrupt the verie Texts and originall Copies cf moft Writers without difference. Fourthly, we feldome alter or change any Book: in the tranf- Jation,but withall we eytherconfeffe in the beginning of the faid Bookes, or profclTc in the pubhfhing of the fame , this correction or alteration: but they haue praclifcdthisin fe- cret, by certaineEnquifitors appointed tothat purpofe, the myfterieof which art was long hid fro tT> the World,and had ftiil lien indarkneiTe,had not the prouidenceof God, for the lun'm prafiiUn good of the Church, firft difcouered the Belgicke Indexby indtc.Bdgi*. mere 4^2 ^ Retraffiue from Motive. XII mere accident to that godly and bright ftarre of our Church, Junius , who made it prefently knowne to the world : and ac this day few there are that vndcrftand the royfteries of that arf.fo clofcly and cunningly doe they conuay their matters:as for the Books thcmfclucs they do feldomc or ncucr acknow- ledge their correction in the forefront and beginning of them as wee doe , but by all meanes labour to hide and cooceale thefame* Laftly, though fome amongft vs^auemorerafh- ly,then wifely, falfificd fome Writers of leffer note , in feme few things : yet they hauc not medled with the Fathers nor Councels: neither haue they done it, to gainc any thing thereby in difputation, but onely to kcepe the common peo- ple from infection: whereas they fpare none,ncithcr Fathers nor Councels, nor moderne Writers : and that, not fo much left the common fort fhould bee infccled, as that the learned might be depriued of thofe weapons wherewith they might fight againft them, and wound their caufe. Seeing the cafe now foftands , that hec which can raufler vp together the grcateftarmieof Authours, to fight vnder his colours, is thought to haue the beft caufe: their dealing then with vs,is like that of the Pbiiiftt ms againft the Ifrachtes% who defpoy- led them of all weapons and inftruments of warre, that they might dominiere ouer them with greater fccuritie;but ours is not fo towards them. And therefore, both in this,and all the former reipec'b, it is a miferable vntrwh and a defperate eua- fion, to fay,that wee are more guiltic of this crime then they are. 1 07. Laftly, whereas in his firft anfwere, hee pleadeth the lawfulnciTe of the fa6t,let vs hearc his reafons to moue there- unto, and in the interim remember, that in prouing it ro bee lawfull, hee confcflTeth it to bee done. But why is it lawfull ? Mary, firft , becaufe the Church being fupremc Iutige on earth, of all Controuerfics touching faith and Rcligion,hath authorise to condemne Herctikes. And therefore alfo, the workes of Heretikes ; and if this, then much more to correct and purge their Bookes, if by that meanes (hee can make them profitable for heryfe, and bencficiall to her children. To JM o t i ve. X I [. /£.Fir{l,that it is not ihc Church irutdoch this, but the facred I^quifitors, ro wit , certaine Cardinals and Lawyers deputed to that office , who for the in ft part are fo farre from being the Church, that they arc often, no found memb rs thereof: II it be f aid, that they hauc the r authorise from the P >pe , who is vertual'y thev\hole Church: why doe they then fp-cake (bdaFkly, and faythe Church hath this authorise, when as, they mi^htin plaine tc rmcj fay that the Pope bath it; but that hereby they fhould difplay tr.e feeblenefle of their caufe, and the fillii-eflfe of this reafon?kr thus it would (tand:Why,is it lawful for Books to be purged? becaufethcPopethink.es it lawful. And muftnos he needs think fo,when the Authors croffebts tiiple crowns, anufpeake again!) hisftate anddigniucfAdde hercuntOjthat it is afallacietn rcafonhg, when that ?s taken for granted, which h in queftion. For we deny their Synagogue to be the true Church: and much more the Pope to bee the fupreme Judge : and therefore till tbofc things be proued , the reafon isotnoeftecl. 108. Secondly, moft of thofe things which are purged by them,, arc fo farre from b?mg herefies or errcurvhat they are,the moft of them/ound doctrines of faith,grc unded vpon the authentic of Gods facred truth: for they blot out tr.any things, in both ojde and new Autbours, that they thcmfelues dire not accufe tobeehereticall : as that place in Saint Cyril before mentioned touching the power of faith , which is nb mare in direchermes,then that which isfaidin the Scripture, lAtl. r5*I5» fhat faith purifietb the heart : and that in the Bafil Index o^hryf.fiome.The Chun kit not built vpon a than* index Ex«ur~ but vpon fatth : and thofe proportions whicn arccommm- g^t.Belg} c.p. ^oo cied by i\;t Dutch lndsx, to be wiped out of the Table of Ro. i*P>*JI>Ar#*t* bert Stephens Bible : to wit, that fimes are remitted by leiee- tttngin Chrift: that hewbicbbeleeuethin Chrift, fha'tl not die for euerythat faith pxrifieib the heart: that Chrifi is our right e on Jnes:- that no man is tuft before (fody and that repentance is the gift of God: with a number of like nature. 1>ef they purge out oiSiepkem Index > which notwithstanding are direcT'y,2nd in 4?4 K^i Rttrnttiuc from Motive. X I L as many words recorded in the Bookc of God: and Co it may iuftly be thought, that they are lb farre from denting Bockes from the drofle and dregs of errour,that they ratherpurge out the pure gold and cleare wine of truth,and Icaue nothing but dregs and drotTe behind. 109. His fecondrcafonis, becaufe nothing is more dan- gerous to infe6t true Chriftian hearts , then bad Bookes. Therefore it is not onely lawful!, butneedfull andbehooue- full to the Church of God, that fuch Bookes fbould bee pur- ged, and burned too, if it bee fo thought meete by the Chtireh, to the end that the fine frit ie of one true faith and Religion might be yreferued. I anfwere , all this is true which he faith : but arc they hertfies which rhey purge? no, they arc found and or- thodox opinions, for the molt parr, as hath beene proucd in the anfv\ ere to the former reafon .And doe they it, to keepe Chriftian men from infecitionPnOjtheirchiefe end and drift is, todepriue their aduerfaries of all authorities that makea- gainft them, that fo they might triumph in the antiquitie of their Religion, and noueltieof ours : which is one of their principal! arguments which they vfe (though with euillfuc- ceffe) for defence of their caufe : dealing herein as Holofer- nesd'id with the Ifraelites, at the fiege of Bethulia , breaking the Conduits , cutting the pipes, and flopping the paffages, which might bring vsprouifionofgood and wholfomc wa- ters, out of the cifternes of olde and new Writers;this is their purpofe and no other, whatfoeuer they pretend : for if they meant any good to Gods people for preuenting of infection, they would haue purged their lying Legends of infinite fa- bles, their Canon Law of horrible blafphemics, and their Schoolemen of many ftrange opinions.Yea,they would haue condemned theBcokesof Machiauely and ofthat Cardinal] that wrote in commendation of the vnnaturallfinneof Som domiet and a number fuch like filthy and deuillifh W kings which arc printed and reprinted among them without con- troukmenr.Andagainc,isitvnitieinthe true faith and reli- gion that they feeke? no,itisconfpiraciein ta'fliood, and conletu in errour;and net vnitie in the truth : till th; Romifli Religion Motive. X If. the Romifh Religion. 40 5 Religion bee ptoucd to bee the true Religion (which can ne- ucrb?) thisreafonisof no force, to iuflifie their proceedings. La My , is it Chriftian policy f no, it is deuilifh fubtletie , and craftic forgene: for the cafe foflands betwixt them andvs, asinatryall >f land betwixt partie and partie: wherein hee that bringcrh beft euid■ I « ... , . !<■■■ — ■ 1) '_ * ** of an Heretike, and thac firfl,in defending their owne vniufl p . and falfc dealing by reafons , as if their wits were able to rumyftoncjl maintaine that fnow wasblacke , and the Crow white : and from, fecondly, inrranflating the crime from thcrnfclucs ynto vs, without all fhew of reafon, not caring what they fay,fo they fay fomething, for the honour of their miftrcfie , the wnore of "Babylon, and defence of her caufe. 114. Now then, feeing ie is manifeft that they labcurto Condufion. vphold their Religion, by thefe vniufl, vngodly and dcuillifh practices, as treafon, crueltie, periuric, lying, fhndering and forging/hisconclufionrcufrneedes bee of neceiTaric conff- quence;ihst therefore tKeir Rdigion is not the ttuth of God, nor their Church the true Church of God. It is the iudgemene of their owne learned Iefuites touching this laft crime (that pofeuinc, wee may conuiuce them out of their ownemouthes) thac forcing of falie Treatifes , corrupting of true, changing of Scriptures, and altering of mens words contrarie to their meafiing,becertaine notes of herefie: what canthcChurch of Rome be then leffe then heretical), that not onely doth all this, but now at length profeffeth and maintaineth the doing thereof as lawful and profitable? MotiveXI II. That Religionjhe doElrines whereof are morefafe both in reffeti Gods glorie, mans falnatwn , and Chrifltan charit'te% is to bee preferred before thtt which is not fo fafejbnt dangerous : But the doftrine of the Protcftants Religion is more fafe in allthoferejpefts, and of the Paptfis more dangerous: ergo , that is to be preferred before this, and confequentlj this to bee reieUed. THe firft propofitionisfoeuident and clcare, that our Maior. aduerfaries themfelucs will not deny it, neither can it by any good reafon bee excepted againft : for as it is in bodily pbyficke,that medicine is al way es preferred, which bringeth K k with 4p8 ^ Retrsctiue from Motive. XIII. with it lefle danger to the life of the patient, and if itm;{fe curing, cannot kill: (o is it io the fpirituall phyficke of the foule, which is Religion : that doctrine deferucth brft accep- tance, which is moft fafc, and lead: dangerous for the foulcs health. Andasdefperate medicines, if they b:e -pplycd by a skilful! Phyficion, argue a defperate cafeinihe patient, fo defperate doctrines proue a defper3tc caufe. Neyther will a- ny wayfaring man, when two wayesare offeied veto him, the one whereof is full of manifold perils,andthecnd doubt- full, the other fafe from dangers, and the end certainly good, not cboofe rather the fafcr andcertainer way , rnd icaue the other : fo men like PilgrimeSjtrauel ling towards the heaucn- Jy Canaan, the way of Poperie on the one fide , 2nd of Pro- tcftancic en the otrur bring fet before itarn, if they bee well in their wits, will choofe rather that way , uhichisboththc fafcr in th^paiTagc., and theccrtainer in the end. There is no doubt tnen in thisfirft proportion, and therefore let vsleaue it thus naked without further proofe,and come to the fecond, and examine whether eur R: 1'gion, or the Romi/bU the fafer, that all men may imbrace that which by euidence of demon- , flration fhall ?ppearc to be Co, and refute the contrarie : and here nctwithlianding all the former pregnant arguments, whereby the falfitic of their Church and Religion is plainly difcoucred, wee put our fe!ues aeaine vpon a lawfuil tryall, and referre our caufe to the iudgement , not of tweluemen, but of the whole world; that if our euidence bee good, wee may obtaine the day,and the mouthes of our aduerlaries may be (topped : if not, we may yecld as conquered, to bee led in tiiumpnby them to Rome, yea to the Popes ownc palace to kifle his fcer, an-4 receiue his marke on our foreheads. Minor 2* Thit the Religion of the Church of Rome is not fo fafe asours,m2y appeare by comparing our principall do&rines together: and firft to begin with the Sacrament.That the bo- dicof Chrirt is truely , really and effectually prefent in the Eucharift, both they and we hold, grounding vpon that text ©f Scripture (thisismy bodie:) but concerning themanerof this ptefence, the Romamfis hold,thacit is by tranfubltantia- tion . Motive. X 1 1 1, the Romijh Religion. 40 o tion : webya fpirituallprefencc , which notwithstanding is true and reall , both in relation to the outward fignes, and to the faith of the Receiucr. Now, fee the dangers thacarifc from their do£trine,which are not incident to ours. 2. FirftjiftherebcnotacorporallprcfcnccofChrift^anda rcall Tranfubftanriation, asthey fnppofe; then this doctrine leadeth to horrible and grofie Idolatrie : for they mui\ needs woifhipa piece of bread, in (lead of. Chrift. And this not cnely, if their doixtinebrefalfe , but being fuppofed to bee true, in cafe hce that confecrattth , be not truly a Pried, or haue not an intention to confecrate, as oftentimes it falleth out :for in both thefe cafes,by the grounds of their owneRe- ^bl^geljiim ligion, there is no change of fiibftances; and therefore.as BeUeSu'rmZt much danger of Idolatrie , as ey ther of a faife Prieft , or of a l» Gmty.*?. * tiue PrUflsfalfe intention. But in our doctrine there is no fuch danger, and yet as true, reall and powerful! anexiftencc of Chrifts bodie in the Sacrament,as with them, if not more: feeing the morefpiriruall 3 thing is, themorepowcrfullitis, according to the rules of reafon : for wee arenot in danger to worfhip a creature in Head of the Creatour : but wee wor- fii;pthcCreatourhimfelfe,eucn IefusChriftour Redeemer, who is there prefent after a fpirituall manner, and that as re- uerent!y,deuout!y and iincerelv,3s they doe a piece of bread. 3. Secondly, by this doclrine ouraducrfaries incline to fauour the Cafernaitesi who had a conceit of a corporaJl and fltjfhiy eating of Chnfts bodie, and g'iue iuft caufe to the Pa- gans tod inderCbrilh'an Religion, to bee a blondy and crudl TheopbAnloK6 COTh and thac it was a figure, and net a proper fpecch.Rut our do- ctrine doth giucnofuchoccafien,cytherto theHeretikeson the one (ide5 or to the Pagans on the other, ney ther hath it a- ny confanguinitie with tne Capcrnaitef; and yet wee retaine as certains and powerfull a participation of our Sauiours bo- die and bloud as they doe. Tknow, th^y think e to efcapc from this rocke , byadiftinclionof vifible andinuifible ea- Kk 2 ting: j00 i^4 Retractive from Motive. XIII. ting: as if the Cap t rnait es dreamed that Chrift would banc his bodie to bec eaten vifibly , but they inuifibly , that is (fry they) fpiritually : which indeed is no cuafion , for an inuifible eating is a true eating. As when a blind nun cateth, or a feeing man in the d irke, and cannot therefore be called a fpirituall eating , but a corporall : ney ther doth this free them from approcbing neere to the Capernaites, though they fomewhat differ from them , nor from giuing iuft caufe of offence to the Heathen ; from both which ourdo&rine giueth full and perfect fccuriiie. 4. Thirdly, and iaftly, their docVine of tranfubftmtiation doth not onely countenance, but confirmethe ancient here- fies of the Mareionites, ValentmUns and Bntychians, that im- pugned the truth of Chrifts humane nature, for they taught that he had not a true, but a phamaftica'l bodie} and what do ouraducrfariesbut npproue the fame indeede, though they feemetodeteftitin word? when they teach that his bodie is prefent in rhe Sacrament3not by circumfcription, nor de- BeUJeEucba- termination^but by a fpirituall and diuine prefence , quomodo riflM.$. cap.4. jyetii eft in loto, as God is in a place , which is afmuch as to fay, that his bodie is not a true bodie , but a fpirituall bodie, that is, indeed a phantafticall bodic. Againe, the bread which they fay is the bodie, is not bread in truth, but in (hew, after it is confecnted : for there is nothing of bread, but the mere accident? without a fubflance, according to their doctrine; and fo it is in all reafonablc conftru6tion no better then a phantafticall thing, feeming to the outward fenfe,to bee that which in truth it is not. Why may not tbofe Heretikes then reafon from thefe doctrines thus ? If Chrifts bodie be a fpi- rituall bodie in the Eucharift, and the bread be phantafticall bread, then why might not his bodic be fo alfo,when he was on the earth ? But the former is true by your doctrine, O ye Romamfts, therefore why may not the latter, which is our dodtriue, be alfo true.?But none of thefe Heretikes can haue any fuch aduantage from our doclrine, which teacheththat Chrift, in refpc& of his humane nature, is rcfident in the hea- ticns , circumfcribcd by place, and that hce is prefent in the Sacrament, Motive, XIII. the Romi(h Religion \ 501 Sacramcnt,bythc effxcacie of his inuifible, and powerful grace, after a jp'trit-ua 11 manner , as Saint *y4 ugttftine I'pczketh , and dugn*-r*&-lo.m that both the bread remaineth bread after confecration, and the ioh.**vA** *• bodie of Chnsl remaineth ft ill anaxu rail bodie > after the refur- retlioH, retaining (till the former circumfcription, as Theodo. TbtodtretDia- ret auduclfetf : this taketh away all aduant age from Heretikes, ioSrlA°U which their de&rine doth *nanifelily giue vnto them. For thefe caufes Petrus de Alliaco the Cardinall doth confiTe, that from our dottrineno inconvenience dothfeeme to enfite : if it could be accorded with the Churches determination. And 6c- ?nf dc *%**** 4 cham,that \\\%fubieUto leffe incommodities tandleJJe repugnant o'ccl in cent** to holy Scripture. Thus wee fee, that in this firft do&rine h$%2beobg, touching the Eucharift , there is more fecuritie , and l:{fe danger in our docVme and Religion, then in* their?* I 5. I come to a fecor.d point, which is,touching the merits ofwbiksiwhereby the Romifh Religion doth caft men into three eminent dangers which by our doclrine they are free from. Fir(t,of vainc glory : for when a man isperfwaded that there is a merit ofcondignitic, inthewoike which hce hath wrought, how can he choofe but reioyce therein, and conceiue a vaine-gbrious opinion of hisowne worthinefle: as the proud Pharifc did, when he bragged that he had fcfted and prayed, and payd his tithes? feeing it isimpofsible, but that the nature of man which is inclinable vnto vainc- glory, and felfe-loue : ifithaue a conceit of any felfc -worthinefle, fliould bee puffed vp with a certaine inward ioy, and pride: and therefore Chryfoftome taketh it for wholefome coi'nfeJ/o fay, that wee bee vnprofitable ferttants, left pride deftroy our Cbfyf.inLuc»i7 good worses. 6. Secondly, of obfeuring and diminitTiing Gods glorie and Chrifts merits. For where merit is , there mercie is ex- cluded : and where fomething is afcribed to man for the ob- taining of faluation, there all isnotafcribed vntoChrifl: and although they colour the blacke vifagc of this doclrine, with a faire tin&ure, to wit, that all our merits are from Gods Hicrcieand grace, and chat our good workes are dyed in Kk 3 Chrifl* 502 k^A Retrdffmc from Motive. XIII. Chrifts bloud, and thence rccciue all their vertue, and vigor: yet it is but a falfe pretence: falfc,bccaule tlvy ftckaovt ledge fame merics before grace, as thole of congrimie, and luch as iflue from grace, yc: in part, to be of nature af a el asofgr*ce, ashathbecnealreadu* difconercd : and a pretence, becauie, if rheyreceiue all tiicir vertue from Gods grace ftd Chrilts bloud, then rhey ate not to be termed our merits, but Go is: neither can bee laid todeferue any thing u Gods band of a proper worth i n efle , as they teach, they doe, bntofGods grace and iriexe mercie , which they difclaime: a falfe pre- tence then is this, and doth not free them from this danger o' diminifhingGodsglorie: and this alio is conft fled byS. Aug* de bono jiuguftint, who fay th , that we liue more fafely , if we attribute prftuerMtj.6. allwho"yto God, and die not commit our fetees partly to God, and partly to our felttesi th.s the Rom-imfts doe, rhey diu-de flakes betwixt Gjd and maty grace and nature, ChriQand Adaw. 7. Th'rd'y, of miking thebeft vncertaineof t^eir filiati- on: for as they te:chf no man can bee ccnaht; f Us oAne righteouliie(Te,novofchegood'ie(Teof his workes,by reafon of the manifold defects thn cicaue vnto their betldccds.and alio in refpe£t i-f tbcv.ifcrunble deceit of mans owue heart, which