The Four Principal Pillars of Papistry, Pillar 2 · Part 1 · Part

The Four Principal Pillars of Papistry · Pillar 2 · Part 1 · Part

p. 69Heresies maintained and defended by papistes.

OVr purpose is here, as in the rest, to cleere and discharge both our selues and our cause, of and from those foule and false accusations of heresie, which our aduersaries doe blaspheme vsus withal. The Rhemistes most wickedly match Caluinistes and Anabaptistes together. 1. Tim. 1. sect. 4. they maliciously cal the sectes of protestantes the idolatrie of this time, Rom. 1. sect. 10. Whereas it is well knowen to all the world, that we worship no images or Idols, as they doe, yea most wretchedlie they say, we passe all heretikes that euer were. Hebr. 13. sect. 3. Bellarmine obiecteth 20. seueral heresies against vsus, Lib. 4. de notis eccles. cap. 9.

Wee wil then this doe: first examine those pointes particularlie, which they obiect for heresie: and this being done, we will afterward requite them with as many hereticall opinions, as they hauehave inuented against vsus, but more iustlie, and with a great deale more trueth.

The first heresie, which the Iesuite obiecteth against vsus, is of the Simonions, 1and heretikes called Eunomiani. The Simonians held opinion, that they were saued only by the grace of Simon their sectmaister, whom they made their Christ and sauiour. The Eunomiani taught that no sinnes could hurt them if they had faith: Such also, saith he, are the heretikes of this time, that would be iustified onelyonly by faith. We aunswere, who seeth not with what impudencie, these thinges are obiected against vsus? The Simonians said, they were saued by the grace of Simon: we by the grace of Christ: is it all one with papistes to be saued by Simons grace, and by the grace of Christ? their heresie therefore was condemned, not because they p. 70ascribed all to grace, but in that blasphemously they set vp Simon to be their sauiour. The Eunomians were such enemies to good workes, as Augustine testifieth, that they affirmed: Quod nihil homini obesset quorumlibet perpetratio peccatorum: That the committing of the most heynous sinnes could not hurt a man, Heres. 54. But God be thanked, we are not enemies to good workes: for we hold them to be necessarie, and without them it is impossible to be saued: for a liuely faith cannot be void of good workes: yet by them we are not iustified before God, neither in part, nor in whole. And if therefore they condemne vsus as heretikes, because we affirme iustification by faith onelyonly, let Augustine also go in the number of heretikes: Nostra fides (inquit) iustos ab iniustis non operum, sed ipsa fidei lege discernit. cont. 2. epist. Pelagian. lib. 3. cap. 6. The righteous are discerned from the vnrighteous by the lawe of faith, not of workes. Abraham non merito sui, tanquam ex operib. sed Dei gratia fide iustificatus est: Abraham was not iustified by any merite of his owne, as by his workes, but by the grace of God through faith. lib. 2. exposition. in Roman. cap. 20. 21.

Florinus the heretike affirmed, that God was the author of sinne: this 2heresie Bellarmine chargeth Caluine withall, because he writeth thus, that they, which contemne the word of God, Their owne wickednes is the cause thereof: Sed in hanc prauitatem a Deo addicti sunt: But they are adiudged, or addicted vntounto this wickednes by the appointment of God. Ans. 1. Augustine reporteth not this to hauehave bene the heresie of Florinus, but another, that he should hold: Deū malasnaturas creasse: That God had created things euil by nature: Haeres. 66. 2. We affirme also with Caluin, that men fal into sin not by Gods bare sufferance or permission onelyonly, but by the iust decree & iudgmēt of God: & so the scripture saith, that God hardened Pharao his heart: Deus indurauit cor Pharaonis per iustū iudicium, & ipse Pharaoper liberum arbitrium: God hardened Pharaos heart by his iust iudgment, & Pharao hardened it himselfe by his own free wil vntounto euil▪ de grat. & liber. arbtr. cap. 23. And in another place treating of those wordes of Dauid cōcerning Shemei, the Lord hath bid him curse Dauid: 2. Sam. 16. 10. he writeth thus: Non iubendo dixit, vbi obedientia laudaretur, sed quod eius voluntatē proprio suo vitio malā, in hoc peccatum iudicio suo iusto & occulto inclinauit: Not that God commaunded him to curse, for then his obedience were to be commended but because God by his secret and iust iudgment, did lead his inclined will (being euil of it selfe) vntounto this sinne: If Caluine now be counted an heretike for so saying, let the scripture be blamed, that teacheth him so to speake: and let Augustine also take part with him.

Thirdly he obiecteth the heresie, which is ascribed to Origen, that Adam 3vtterly lost the image of God by his fal, according to the which he was ereated. So Caluine affirmeth (saith he:) Per peccatum hominis obliteratā esse coelestem imaginem: That by the sin of man, the heauenly image was blotted p. 71out. Ans. 1. Caluine saith not, that the image of God was altogether lost & perished in man, but that it was corrupted onelyonly & depraued: as S. Paul saith, Berenewed in the spirit of your mindes, Ephes. 4. 23. shewing that the very purest part of our nature was corrupted. 2. Augustine goeth further then Caluine: Natura tota fuit per liberum arbitrium vitiata: Nature was wholly corrupted by mans free will, tract. in Iohan. 87. Homo non peccauit in parte aliqua sed tota, qua conditus est, natura deliquit: Man offended not in any one part, but in his whole nature, wherein he was created, he sinned: Vitiato ergo libero arbitrio totus homo vitiatus est: Free will being therfore corrupted, man wholly, or in eueryevery part became corrupt. Hypog. lib. sen. articul. 3.

Fourthly Bellarmine obiecteth the heresie of the Pepuzianes, who do permit 4women to be priestes: So Luther teacheth (saith he) that a woman or a boy may as well absolue in the sacrament of penance as a Bishop or a priest. And now in England saith he, a certaine woman is the Caluinistes chiefe bishop: speaking thus in contempt of our gracious Soueraigne.

Ans. 1. Luther is belied by the Iesuite, he saith onelyonly, that where a priest cannot be had, there a Christian man or womā may stand in as good steed: but he maketh no mention of boies. Fox pag. 1281. articul. 13. condemned by Leo the x. By this we may see what small credit is to be giuen vntounto the Iesuite, in citing & quoting the opinions or sayings of protestants. 2. We acknowledge no sacrament of penance, and therefore whatsoeuer Luther thought of that sacrament, it is no matter to vsus. But the other is a foule lie, and a monsterous slaunder vttered of our Prince: for her Maiesty doth not take vponupon her any part of the pastoral office of Bishops or other ministers: She neither handleth the word nor sacramentes, nor exerciseth ecclesiastical discipline, nor ordaineth ministers, neither doth any thing else properlie incident to the office of ecclesiasticall persons. The Church of England doth giuegive vntounto her that lawfull power, that Christian princes alwaies had: as to ordaine & constitute ecclesiasticall lawes, to see that ecclesiasticall persons do faithfully execute their office and charge, and to prouide for the encrease and establishment of true religion.

3. They might here hauehave remembred them selues, how that sometime indeede, a woman was their chiefe Bishop, Dame Ione by name, that sat 2. yeares in the popes chaire at Rome, though for shame, and yet with out shame they denie so manifest and plaine a storie. 4. yea they them selues are the heretikes, that allow women to execute the office of Ministers: for in a case of necessitie, as they call it, they hold it lawfull for lay men, and women, yea heretikes and infidels to baptize, and consequentlie in BaptismeConcil. Florea. to giuegive remission of sinnes: wherein they goe further then euer Luther did, who alloweth Christians onelyonly and faithfull men or women to supplie the want and absence of the priest or minister, not heretikes or infidels: the Iesuite therefore might heere hauehave plucked p. 72himselfe by the nose, who so affirmeth, and not hauehave twitted, or cast an other in the teeth with that heresie, which hee himselfe mayntayneth: Bellarm. de baptis. lib. 1. cap. 7.

In the fift place hee obiecteth the heresie of Proclus, who affirmed, that 5concupiscence verily was sinne, and that sinne did raigne in those that were borne anew.

Ans. First that sinne reigneth in the faithful that are regenerate we, vtterly denie, being so taught by S. Paul, Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate, & that the cōcupiscence or lust of the flesh euen in them is sinne, wee learne out of the same Apostle, who doubteth not to call Lust sinne: I knew not sinne, but by the law: and presently he sheweth, what sinne hee speaketh of, I had not knowen lust, except the law had said, thou shalt not lust, Rom. 7. 7. likewise ver. 14. 17. 20. of the same chapter, he giueth it the name of sinne. So Augustine calleth concupiscence, Per peccatum accidens malum, an euill brought in by sinne: Hypognost. articul. 4. And againe, Aduersus libidinem si certas, malum est: this is a signe that concupiscence is euill, because we striue against it, cont. Iulian. lib. 3. chap. 21. To affirme then, that concupiscence is sinne, and properly euill of it selfe, is by Saint Pauls rule no heresie.

In the next place, hee compareth vsus to the Nouatians, who denied 6that the Church had any power to reconcile men vntounto God but onelyonly by baptisme: Such are wee, he saith, because wee take away the Sacrament of penance.

Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes, to those that fell after baptisme: But wee affirme no such thing, holding no sinne to be irremissible, but blasphemie against the spirite, according to the scripture: and that it is neuer too late for men, while they liue here vponupon earth, to repent them of their sinne, and returne vntounto God: all this wee graunt, and yet acknowledge no sacrament of penance.

Secondly, if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance, receiuing onelyonly two, the sacraments of Baptisme and the Lords supper: let Augustine beare vsus companie, who acknowledgeth no more, Dormiente Adam fit Eua de latere, sic de Christi latere effluebant aqua & sanguis, sacramenta, quib▪ firmatur ecclesia. While Adam slept Eua was made out of his side, so out of Christes side issued water & blood, the sacraments, whereby the Church is established.

In the 7. place Bellarmine obiecteth the heresie of the Sabellianes, which 7affirme one person onelyonly to be in God, and not three: of this opinion was Michael Seruetus, saith he. Answ. True it is, that this impious wretch Seruetns for this, and such like heresies, was worthily put to death at Geneua. Is it not then great impudencie, for the Iesuite to vpbrayde vsus with those heresies, which he himselfe knoweth, are condemned by vsus, and iudged p. 73worthie of death? So diuerse amongest them, hauehave bene discried of heresie, yea diuerse of their pope-holy fathers: Marcellinus sacrificed to Idols, Liberius subscribed to the Arians: Honorius 2. was a Monothelite: Siluester the 2. a Magitian, and Necromancer: Iohannes the 22. affirmed, that the soules of the dead see not God before the resurrection. These and diuerse heresies hauehave bene found, euen in the popes chaire: Woulde they now thinke them selues wel dealt withal, if we should charge their whole Church, with these heresies, that hauehave bene maintained by some amongst them? yet this hard measure they offer vsus, in blaming our whole Church for Seruetus heresie and such other.

Eightlie, the Iesuite chargeth vsus, with the damnable heresies of the Manichees. 8First, they did not ascribe the beginning or cause of sin vntounto free will, but vntounto the prince or God of darknes: But wee, saith the foule mouthed Iesuite, are worse then the Manichees, for we make God the author of sinne. Ans. Here this malicious man doth shamefully belie vsus: for which of vsus euer said that God is the author of sinne? or who euer denied, that mans free will was the cause of sinne? A free will we confesse in man to doe euill, without constraint or enforcing, but not free at all, to make choice of good, as Augustine confesseth: Liberum arbitrium non est idoneum, quae ad Deum pertinent sine Deo aut inchoare aut peragere, cont. Pelag. hypognost. articul. 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God. Secondlie, saith the Iesuite, the Manichees did accuse the fathers and patriarkes of the olde testament: so saith he, doth Caluine and the rest. Ans. The Manichees did not onelyonly condemne the patriarkes, but reiected also the olde testament: But wee both receiue the law & the prophets, as the oracles of God: neither dowe condemne those holy persons, as wicked men, though wee excuse not all their infirmities: but say with Augustine: Sic ita que regis Dauid legimus peccata, sed legimus etiam rectè facta, cont. Faust. lib. 22. cap. 66. As we read of Dauids sinnes, so wee also reade of his wel doing: and againe, Nos scripturas sanctas, non hominum peccata defendimus: We maintaine and defend the holy scriptures, and not the sinnes of men, cont. Faust. lib. 22. cap. 45. We aunswere them further, as Augustine doth the Manichees: Be it, saith he, that the patriarkes & prophets were such euil men as the Manichees slaunder them to be: Etiam sic non dico electis eorū, sed ipso etiam deo illorum demonstrarentur meliores: Yet in that case being, we can easely shew, that they are much better, not onelyonly thē their chiefe doctors & ringleaders, whom they cal elect, but then their God, whom they imagine to be polluted & defiled, with mixing him selfe with the kingdome of darkenes, &c. Ibid. cap. 98. So we say to our aduersaries: that if we should yeelde, that the patriarkes had greater infirmities, then in deede they had, yet confessing that their soules after death were presently receiued vp to heauen, we should more honor them, then p. 74the papistes, who, howsoeuer they magnifie their holy and vertuous liues, yet allow them no place in heauen till the comming of Christ, but thrust them downe into a place of darkenes, which they affirme to bee a part and member of hell. Wherein they doe offer the vilest disgrace, to those holy men, that can bee.

Ninthly, Bellarmine accuseth vsus of Donatisme: The Donatists denied, 9that the Church consisteth of good and bad, and so (saith hee) doe wee. Answ. Wee confesse that the visible Church vppon earth hath not onelyonly good, but bad therein: and therefore is compared to a house, wherein are vessels of al sorts: to a barne floore, which hath both chaffe & corne: to a nette, that conteyneth both good and bad fishe. But the holy inuisible Catholike Church consisteth only of the elect, & such as shal be saued, for which Church Christ gaue himself, to sanctifie it, & make it vntounto himselfe a glorious Church, That it should be holy & without blame, as Saint Paul saith: Ephes. 5. 25. 27. And Augustine being taught by the Apostle saith: Illa Columba, vnica, pudica, casta, sine macula & ruga, non intelligitur nisi in bonis, iustis, sanctis: That Doue, which is but one, chast, vndefiled, vnspotted, without wrinkle, is not vnderstood but of the good, righteous, holie, De baptism. lib. 6. cap. 3. Bernard also saith: Sponsa est ecclesia electorum, congregatio iustorum: The spouse is the Church of the elect and the congregation of the iust. Cantic. 68. Yet neither Augustine, nor Bernard were for so saying counted Donatistes.

10 Bellarmine layeth Arrianisme to our charge, because they in no wise 10receiued vnwritten traditions. Answ. If this be a point of Arrianisme, then Augustine was an Arrian, who writteth thus of a certaine booke that treated of saint Thomas: Cui scripturae licet non credere, non est enim in catholico canone: Which booke, it is lawfull for vsus not to beleeue, because it is not in the catholike Canon of the scripture. Therfore we are not bound to beleeue more, then is contained in scripture, and so consequently no vnwritten, and vncertaine traditions.

Our kinde countrimen of Rhemes, doe charge vsus with a deeper point of Arrianisme, because wee affirme that Christ was our priest and mediator both as God and man: for this were, say they, to make Christ his fathers priest, and not his sonne, and so inferior vntounto him, Heb. 5. sect. 4.

Answ. In the office of the priesthood of Christ. 2. thinges must bee considered, a ministerie, and authoritie: the ministeriall part of his priesthood, as his obedience, his sufferinges and sacrifice, Christ executed as he was man: but the authoritie of reconciling vsus to God, he wrought both as God and man: So saint Paut sayth, that Christ through his eternall spirit offered himselfe, Heb. 9. 14. Therefore not as man onelyonly. And Augustine, Diuina humanitas, & humana diuinitas mediatrix: The diuine humanitie, and humane diuinitie is our me diatrix: Homil. de ouib. cap. 12. Bernard p. 75also though a writer in a corrupt time, might easily hauehave resolued them in this point, Sicut mediator noster duas naturas humanitatem scilicet & diuinitatem coniunxit in vnapersona, ita singula eius opera, ad hanc siue illam necesse est pertinere naturam: quicquid ergo miseriae passus est, ex homine contraxit, quicquid potenter operatus est a patre habuit: As our mediatour hath ioyned two natures, the humanitie and diuinitie in one person, so all his workes must necessarily be referred to either one of them: whatsoeuer he suffered in weaknesse he tooke of his manhood, what soeuer he wrought in power, hee receiued of his father, Serm. de verb. sapient.

11 Bellarmine thrusteth vponupon vsus as an heresie, that opinion of Aerius, 11that no prayer or oblation is to bee made for the dead, which was, saith hee, in time past in the auncient Church condemned for an heresie.

Ans. Wee denie not, but that diuerse of the auncient writers did incline too much this waye, to maintaine and commende prayer for the dead: yea, and Augustine seemeth somewhat to bee infected with this errour, though sometime his speech soundeth to the contrarie, as where he saith, Pompa funeris, agmina exequiarum, viuorum sunt qualiacunque solatia, non adiutoria mortuorum: impleant ergò homines ista erga suos postremi muneris officia: The pompe of funerals, the rites and solemnities of buriall, are comfortes of the liuing, no helpe to the dead: let men therefore perfourme this last duetie to their friends, De verb. Apost. serm. 34. But prayer and supplication pertaineth to the rite of buriall: ergo, it auaileth not the dead. And if the honest buriall of our friendes be the last duetie wee owe vntounto them, the duetie of praying for them afterward is cut off. But whatsoeuer some auncient writers thought of this point, wee do rather credite the Apostles wordes, who saith, That euerie man shall receiue according to the things done in his bodie, 2. Corinth. 5. 10. Therefore it is in vaine to praye for the dead, seeing they cannot vndoe that which was done in their flesh, or do what was left vndone. If Aerius then held no woorse opinion than this, wee see no cause, why they shoulde condemne him for an heretike.

12 Now followe the heresies of Iouinian, which the Iesuite with open 12mouth casteth vponupon vsus.

The first of Iouinians heresies was this: Hee affirmed, that a man once endued with faith, can no more sinne: And so Caluin (saith hee) affirmeth, that faith once had cannot be lost.

Ans. First, who seeth not the Iesuites bad dealing: as though it were all one to saie, The faithfull cannot sinne, (which Iouiuian affirmed, but wee instantly denie) and to holde, that the faithfull cannot loose their faith.

Secondly, that true faith, whereby wee are iustified, once graft in a p. 76faithfull mans heart, cannot be lost, and vtterly extinguished, though it may sometime be hid, and lie as it were a sleepe. Wee learne out of the Scripture, The giftes and calling of God are without repentance, Rom. 11. 29. Whome Christ loueth, he loueth to the ende, Iohn. 13. 1. Augustine also saith, Horum fides, quae per dilectionem operatur, profectò, aut omnino non deficit, aut siqui sunt, quorum deficit, reparatur, antequam vita ista siniatur: Their faith, which worketh by louelove, either faileth not at all, or if it doe, it is repaired before their life be ended, de correption. & grat. cap. 7. Bernard also saith, Iustus quis est? nisi qui amanti se deo, vicem rependit amoris; quod non fit, nisi reuelante spiritu per fidem homini aeternum Dei propositum super sua salute futura: Who is a iust man? but he, who seeing God to louelove him, loueth again; which cannot be, but by the spirite reuealing by faith vntounto a man the eternall purpose of God concerning his saluation to come, epist. 108. By faith then a man commeth to knowe his election: but his election cannot change, therefore neither can that faith in him bee lost, by meane whereof he knoweth his election. The second heresie of Iouinian was, that he affirmed fasting not to be meritorious. Ans. A monstrous heresie sure: let Augustine then the heretique speake, Dona sua coronat Deus, non merita tua: God crowneth his owne giftes, and not thy merites: De grat. & liber. arbitr. cap. 6. And againe, Ita que vita bona Dei gratia est, & vita aeterna, quae vitae bonae redditur, dei gratia est, A good life is the gift of God, and life eternall the reward of a good life, is the gift also of God, ibid. ca. 8. If life aeternall then be a gift of fauour, it is not of det, Rom. 4. 4. Where then is there any place for merite?

The third heresie of Iouinian, that hee should make the married state equall with virginitie, which he chargeth vsus withall. Ans. True and vndefiled virginitie wee preferre alwaies as the more noble and excellent gift in them to whom it is giuen. But wee doubt not to saie, that mariage is better in those that cannot containe. And generally, wee dare preferre the honest mariage of Christians, before the proude and fained virginitie of manie Monasticall votaries: As Augustine saith, Melius est humile coniugium, quàm superba virginitas: Lowly and humble mariage is better than proude and hautie virginitie, Psal. 99.

The fourth heresie of Iouinian was, that Marie in the birth of Christ lost her virginitie: of this heresie the Iesuite accuseth Bucer, because hee saith, that Christ did open in the birth the wombe of his mother.

Ans. First, the Iesuite here playeth false plaie: for it is not all one, to saie, Marie lost her virginitie, and that holy ba…e opened her wombe: the one Bucer affirmeth, the other he neuer thought. Secondly, and is this (I pray you) such an hereticall point in Popish diuinitie, that Christ opened his mothers wombe? whereas they are the flat wordes of the Euangelist, Luke. 2. 23. where he sheweth, how Iesus was brought to Ierusalem p. 77to be presented vntounto the Lorde, as it is written in the lawe of the Lord, Euerie man child, that first openeth the wombe, shall be called holy vntounto the Lord: But how could this accordingly be verified of Christ, if he had not opened the wombe? Hierome also so writeth, clausas portas vuluae virginalis aperuit, Christ opened the closed passages of the virgins womb▪ And Augustine seemeth so to say, speaking in the person of Christ, Ego viam meo itineri praeparaui: and againe, Transitu meo illius non est corrupta virginitas: I prepared or made a way for my passage, and by my passing thorough, her virginitie was not corrupted, de 5. heresib. cap. 5. There was therefore a way made and prepared, and as it were laid open for Christ to passe thorough, which was no more an hinderance or losse to Maries virginitie, than that shee went with childe, and bare Christ in her wombe, till her monethes were expired: and thus much for Iouinians heresies.

13 Bellarmine chargeth vsus with foure heresies of Uigilantius, as he termeth 15them: but neither Vigilantius was an heretike, nor his opinions heresies, nor yet condemned of the fathers. Hierome in deede was much offended with him, betweene whome there was great contention: but Augustine doth not count him among the number of heretikes.

1 The first paradox, or singular opinion of Vigilantius was, that the reliques of Saints were not to be reuerenced or worshipped. Ans. If this be heresie, Augustine also was an heretike: Nec tamen nos martyrib. (saith he) templa, sacerdotia sacra aut sacrificia constituimus: quoniam non ipsi, sed Deus eorum, Deus nobis est, honoramus sanè memorias eorum, tanquam sanctorum hominum: Neither do we set vp temples, priestes, or erect sacrifices to Martyrs, because, not they, but their God, is also our God: we do honour the remembrance of them, as of holy men, De ciuit. Dei, lib. 8. 27.

2 The second opinion of Vigilantius obiected against vsus, is▪ that Saints are not to be inuocated, or called vponupon in prayer. Ans. This heresie is confirmed by the Scripture: Call vponupon mee, in the day of trouble (saith the Lord) Psal. 50. 15. God onelyonly, and no other, is to be called vponupon. Let Augustine also go for an heretike, if this be heresie: Vni Deo, & martyrum & nostro sacrificium immolamus, ad quod sacrificium sicut homines Dei, quimundum in eius confessione vicerunt suo loco & ordine nominantur, non tamen a sacerdote inuocantur: We do immolate or offer sacrifice vntounto one only God, both of the Martyres & ours, in the which sacrifice, they as holy men of God, that by their faithfull confession ouercame the world, are named in their place and order; but they are not by the Priest or Minister prayed vntounto, de ciuitat. Dei. lib. 22. cap. 20. And what sacrifice Augustine meaneth, he sheweth els where, writing thus: Sipro suis peccatis humilitatis, & miserationis, & orationis sacrificium verè immolare non negligunt Deo suo, tales imperatores Christianos dicimus …oelices: If they do not neglect truely to immolate or offer vntounto their God, the sacrifice of humilitie, sorrow, and prayer, p. 78such Christian Emperours wee count happie, De ciuitate Dei, lib. 5. 24. Prayer then is the proper sacrifice of Christians, wherein it is not lawfull (as hee saith) to call vponupon Martyrs.

3 Vigilantius thirde heresie was, saith the Iesuite, that it was lawful for Ecclesiasticall persons to marrie, and to hauehave wiues. Ans. A sore heresie, whereas the Iesuite confesseth els where, that there is no precept to be found, either in the olde or new Testament, that forbiddeth the mariage of Ministers, De clericis, lib. cap. 18. How then call they that heresie, which is not contrarie to the word of God, nor condemned by the same? Augustine also holdeth this perilous heresie, quaest. 127. ex vtro que mixtim, or who so was the author of those questions: Sanctus Petrus vxorem habuisse cognoscitur, vt primatum acciperet inter Apostolos, non ei obstitit generatio filiorum: Hinc Apostolus eum, qui vxorem habeat, si in caeteris seruet mandata, sacerdotem fieri debere & posse ostendit: S. Peter is knowen to hauehave had a wife, and the begetting of children was no hinderance to his primacie among the Apostles (a primacie of order he meaneth,) Whereby the Apostle sheweth, that lie which hath a wife, if in other things he keep Gods commaundements, may and ought neuerthelesse to be made a Priest or Minister.

4 Vigilantius fourth heresie, as it pleaseth Bellarmine to call it, was, that it profited not a man to leaue all his riches, and to betake himselfe to a religious, that is, a Monasticall life: and the same, saith he, is defended by vsus. Ans. Is not this a great heresie? As though it were an euil thing to be rich, or riches might not be well vsed. S. Paul biddeth not rich men cast away their riches; but that they do good, and be rich in good works, 1. Timoth. 6. 18. So saith Augustine, Diuitiae seculares, si desunt, non per opera mala quaerantur in mundo: si autem adsunt, per opera bona seruentur in coelo: Worldly riches, if they be wanting, do not seeke them by euill doing, in the worlde: and if thou hauehave them, by good workes, lay them vp in store in heauen, epistol. 1. epistolar. 21. And againe, speaking of Lazarus he saith, Non est in hoc Lazaro meritum paupertatis, sedpietatis: There was not in Lazarus any merite or worth of pouertie, but of godlines, in Psal. 51.

14 In the next place, the Iesuite laboureth by his cunning to intangle 14vsus with the heresies of the Pelagians, but he speedeth no better here, than he did in the rest.

The first Pelagian heresie is, they denied that there remained any originall sinne in the faithfull. Of this heresie, the Iesuite falsely accuseth Bucer, Zwinglius, & Caluin. Ans. First, the Papistes themselues rather are guiltie of this heresie, who affirme, that concupiscence in the regenerate is no sinne, nor against the commaundement, Rhemist. annot. Rom. 6. 8 What is this els, but to take away originall sinne cleane? which if it be at all, must of necessitie be sin. Secondly, Bellarmine did not here remember p. 79that olde saying, Mendacem oportet esse memorem: a lyer had neede to hauehave a good memorie: for a little before, Haeres. 5. he accuseth the Protestants, as if they should affirme, that sinne, euen in the regenerate, raigneth, and is aliue: but here he casteth vponupon vsus the cleane contrarie opinion, that wee should holde, no originall sinne at all to remaine in the faithful. See, so well the Iesuite agreeth with himselfe. Thirdly, Our opinion then concerning originall sinne is this: that it neither ruleth in the regenerate, nor yet is cleane extinguished; but as Augustine confesseth, Concupiscentia Lex peccati cum paruulis nascitur, in paruulis baptizatis a reatu soluitur, ad agonem relinquitur: Concupiscence the law of sinne commeth with children into the worlde, the guilt thereof is loosed in baptisme, but yet it remaineth still, that wee may hauehave somewhat to striue against.

The seconde heresie of the Pelagians was, that euerie sinne was mortall and worthie of death, which the Iesuite also saith is affirmed by vsus.

Ans. First, Augustine, in none of his large and learned treatises, which hee wrote against the Pelagians (with whose heresies hee was as well acquainted as either Hierome, or any els) doth charge them with this opinion. Secondly, And no maruell; for if this were a point of Pelagianisme, hee was a Pelagian himselfe, who thus writeth, Inexcusabilis est omnis peccator, vel reatu originis, vel additamento propriae voluntatis, siue qui nouit, siue qui ignorat: Quia & ipsa ignorantia, in ijs, qui intelligere noluerunt, sine dubitatione peccatum est, in ijs, qui non potuerunt, paena peccati: Euerie sinner is left without excuse, either by the guilt of originall sinne, or by default of his owne will: whether hee that sinneth of knowledge or of ignorance: for ignorance it selfe, in those, which refuse to vnderstande, is sinne without doubt, in those that can not, the punishment of sinne. Ergo in vtrisque, (saith hee) non est iusta excusatio, sed iusta damnatio: Therefore in both, there is no iust excuse, but iust damnation, Epistol. 105.

Here Augustine is of opinion, that euen the least sinnes, those which proceede of ignorance, are in themselues mortall, if God should deale with vsus in the rigour of his iustice: As the Scripture testifieth, The wages of sinne is death, Rom. 6. 23. which wordes are generally pronounced of all sinne: Can it then be heresie in vsus, to affirme by the worde of God, that all sinne is mortall?

15 Bellarmine accuseth Beza of Nestorianisme: that hee shoulde affirme, 15two persons or hypostases to be in Christ, which was the heresie of the Nestorians.

Ans. Whatsoeuer Beza hath thought or write in times past, as that there are two hypostaticall …nions in Christ; one of his diuine and humane nature: the other of his soule and bodie, it is not nowe materiall, as Saint Paul sayeth, what they were in times past, it maketh no matter to p. 80mee, Galath. 2. 6. Beza holdeth now no other opinion of the person of Christ, than the Church of God euer helde: for these are his own words: Fatemur, inquit, personam filij ab ipso momento, quo caro ipsius concepta fuit, vnitam fuisse humanae naturae inseparabiliter, ita vt non sint duo filij Dei, sed vnus sit proprie Dei filius, Iesus Christus, verus Deus, verus homo: Wee confesse, that the person of the sonne, from the verie first moment of the conception of his flesh, was so inseperablie vnited vntounto the humane nature, that there are not now two sonnes of God, but one onelyonly sonne of God properly, Iesus Christ verie God, and verie man, lib. confession, articul. de Iesu Christo, cap. 22. This is sound and Catholike doctrine: and the same is the confession of Augustine: Fatemur Christum carnem, animam quo que humanam verbo vnigenito coaptasse, quod esset vna persona, vt Christus est verbum & homo, sed & ipse homo anima & caro: Wee do confesse, that Christ hath so ioyned his humane flesh and soule to the onelyonly begotten worde, to make one person, that the same Christ should be both the worde and man, but man consisting both of soule and bodie: de Trinita. Unitat. cap 7. This then is our beleefe, that there are two natures in Christ, the diuine, and humane: but both these do concurre to make one person.

16 The sixteenth heresie, which he obiecteth, is al one with the twentieth: 16to that place therefore we referre it.

17 The Eutychians were condemned for heretikes, because they taught, 17that there was but one nature in Christ, his humane nature being absorpt of his Godhead, of which opinion (saith Bellarmine) is Swinckfeldius, &▪ Brentius, who affirmeth, that the humanitie of Christ is euerie where. Ans. First, what hauehave wee to do with the Swinckfeldians, or the vbiquitaries? it is nothing to the Protestants, what they holde. The Papistes come neerer the vbiquitaries, than protestants: for it is their common opinion, that the bodie of Christ in one moment may be in a thousande places at once, and more, if it happen at one time the Masse to be celebrated in so manie places: I praie you, how can this be, vnlesse you say with the Lutherans and vbiquitaries, that Christes bodie is eueryevery where? Secondly, concerning this matter, our opinion is this, that it is a blasphemous assertion, to say in the abstract, Humanitas Christi est vbi que , The humanitie of Christ is eueryevery where: but yet it is true in the concrete, in concreto, Christus homo est vbique: The man Christ is euerie where; so that we neither destroy the natures by confounding them, nor dissolue Christ by separating and disioyning them.

18 Xenaias the Persian, first openly taught, that the images of Christ & 18the Saints, are not to be worshipped, so say the Protestants, Bellarmine. Ans. First, it is not true, that Xenaias first published this doctrine: the Apostles were long before him, who warne vsus to take heede of idolatrie, which is worshipping of images, Paul. Rom. 1. 23. 1. Iohn. 5. 21. Augustine p. 81also maintaineth this doctrine, Illud (inquit) quod sedere pater dicitur, non flexis poplitibus fieri putandum est: t…l… enim simulachrum D…o nefas est Christiano in templo collocare: Whereas God the father is said to sitte, we must not thinke it is by bowing of his knees: for it is a heynous sinne to erect such an image vntounto God in the temple of Christians, De fid. & Symbol. cap. 7. Yet such images of God the father are eueryevery where to be seene in Popish Churches. And againe he saith, Nobis vnus colendus & dilig…dus Deus praecipitur, qui fecit haec omnia, quorum illi simulachra venerantur, vel tanquam Deos, vel tanquam signa & imagines Deorum: We are commaunded to worship one onelyonly God, which made all these things: the pictures or portraitures whereof they worship either as Gods, or as the images or resemblances of God, De doctrin. Christian. lib. 3. cap. 7. Images then are not to be worshipped, no not in the remembrance of God. What is become now, I pray you, of Xenaias heresie?

19 The Iesuite here hath found out a newe heresie of the Lampetiani, 19who should say, that Monasteries ought to be free from perpetual vowes, that the parties might at their choice goe backe from their vowes. So, saith he, doth Luther hold and the rest.

Ans. Is not this now a damnable heresie? As though it were not lawfull for those which hauehave rashly vowed, and aboue their strength, euen by the rules of the Gospel, to be sorie for their rashnes: and feeling their owne weaknesse, to desire to be loosed from their vow, and to take heed, that they do no more presume beyond their strength: As if a man hath foolishly vowed to liue a single life, and afterward is inflamed with lust, and seeth he cannot containe, the Apostle giueth him leaue to marrie, To auoide fornication, let eueryevery man hauehave his wife, 1. Corin. 7. 2. He speaketh of all, that cannot otherwise auoide fornication, hauehave they vowed, or not vowed. Augustine giueth his sentence of the vowes of fasting, saying thus: …eiunia legitima in necessitate soluta, non faciunt reos, si stomachi fuerit causa, …ut infirmitatis febrium: Lawfull fastes being broken for necessitie, as if the stomacke be weake, or the partie sicke, do not make men guiltie of offence, ex veteri Testament. quest. 61. If the vow of fasting may be broken, because of the weaknes of the stomacke: why not the vow of continencie also for the frailtie of the flesh? Yea, Augustine disswaded Bonifacius a secular lord, who had vowed and purposed with himselfe to become a Monke, Cupiebas te in ocium sanctum conferre, & in ea vita viuere, in qua serui Dei Monachi viuunt, vt autem non faceres, quid te reuocauit, nisi quia considerasti ostendentibus nobis, quantum prodesset Christi Ecclesiis, quod agebas? you were desirous to hauehave giuen your selfe to that holy vacant life of Monks: from so doing what els withdrewe you, but that you considered, as I shewed you, how much your seruice did profite the Churches of Christ? epist. 70.

p. 82This Boniface did fight in defence of the faith against the barbarous infidels: See then, S. Augustine taketh it to be no fault to dissuade a man frō perfourming that, which he had vowed with him selfe. Heare also what a later writer saith, whome the Papistes challenge wholly to be theirs:Bernard. Non arbitror Deum, saith he, exigere quodcun que sibi promissum bonum, si pro eo aliquid melius fuerit persolutum: I do not thinke that God wil exact euerie thing vowed or promised vntounto him, if in steede thereof we perfourme somewhat that is better, epist. 57. But the married estate is better than the single life to him that cannot containe: wherefore such an one doth not euill, if after his vow he marrie. Againe, Id promittere nos in nostra professione non credimus, quod certum est non posse tener…, lib. de dispens. We do not take vpō our selues to promise that, when we enter into our profession, which it is certaine cannot be kept. Wherefore, men ought not to make absolute vowes of single life, but so farre as they shall bee able to contayne. Necessitas, (also saith hee) non habet legem, & ob hoc exeusat dispensationem: Necessitie hath no law, and therefore excuseth a dispensation or loosing of the vow, ibid. Let these men go for heretikes togither with vsus, if it be heresie to say, that rash vowes vponupon necessitie may bee broken or dispensed withall.

20 Two other heresies remaine: the first, which is the sixteenth in 20number of certaine that are namelesse, who affirmed, that the bodie of Christ remained not in the Eucharist, if it were kept till the next daye. The other of those, who should say, that the Eucharist was a figure onelyonly of the bodie of Christ: and both these heresies, as he calleth them, are, saith he, maintained by vsus.

Ans. First, wee do not say, that the Eucharist is a bare signe of the bodie of Christ, but that Christ is verily present with all the benefites of his death to the faithfull, and worthie receiuer. Secondly, yet wee vtterly denie, that the same flesh which Christ tooke of his mother, which hanged vponupon the crosse, and where withall hee ascended vp into heauen, is now really, substantially, and carnally present in the sacrament at all, much lesse that it remaineth there afterward. Neither for so holding ought wee to be counted heretikes: for Christ saith, my wordes are spirite and life, the flesh profiteth nothing, Iohn. 6. VponUpon the which words Augustine thus writeth, Spiritualiter (inquit) intelligite, quod loquutus sum: Non hoc corpus, quod videtis, manducaturi estis, & bibituri illum sanguinem, quem fusuri sunt, qui me crucisigent: sacramentum vobis aliquod commendau…, spiritualiter intellectum viuificabit vos: You must spiritually vnderstande, that which I say: You shall not …ate this bodie which you see, nor drink my bloud, which they shall shed, that shall crucifie me, I hauehave commended vntounto you a certaine sacrament, it being spiritually vnderstood, shall quicken you, in Psalm. 98. So Bernard saith, writing of the Eucharist, p. 83Cibu… iste non est ventris, sed mentis, non vadit in secessum, sed tendit in excelsum: This is not the foode of the bellie, but of the minde: it goeth not into the draught, but tendeth to heauen: Serm. de coenadomint. But if the flesh of Christ were verily eaten, as other materiall meates are, it must needes go into the bellie, and so into the draught, which as the Scripture saith, is the purging of all meates, Mark. 7. 19. Againe he saith, Christum habemus, non quomodo Angeli in praesentia maiestatis, non quomodo Apostoli in visione humanitatis, sed quomodo eum etiam nunc habet ecclesia in fide & sacramentis: Wee hauehave Christ, not as the Angels hauehave him, in the presence of his maiestie, not as the Apostles in the sight of his humanitie, but as the Church now hath him in faith and the sacraments, Serm. in fest. Martin. The presence of Christ then in the sacrament is no otherwise, than by faith: therefore hee is not carnally present▪ for faith is not of things present, but hoped for, Heb. 11. 1. Thus are wee with other auncient fathers without cause, by the new-fangled Papistes, condemned as heretikes. Their mouthes wee cannot stoppe, yet prooues they neuer shall hauehave any against vsus.

Thus, as wee see, the Iesuite hath almost runne himselfe out of breath, in following vsus with open crie of heresie: might and maine hath hee laboured to charge vsus with twentie heresies: but hee hath tolde as manie vntruthes, and lies. Let any indifferent man now consider, how the Iesuite hath paltred with vsus.

First, he obiecteth those heresies, which we our selues condemne, & that they know, as the heresies of Seruet. haeres. 7. and of Swinkfeld. haeres. 15.

Secondly, he forceth those heresies vponupon vsus, which doe with better right rec oyle vponupon themselues, as haeres. 14. & 17.

Thirdly, he slaundereth vsus with those opinions which we holde not, as Luther, haeres. 4. Caluine & Bucer, haeres. 14. Beza, haeres. 15.

Fourthly, he calleth those heresies, which we doubt not to defende, as Catholike opinions, howsoeuer they displeased some of the olde writers: Such is that of Aerius, that prayer is not to be made for the dead, haeres. 11. And that of Vigilantius, that the reliques of Saints are not to be adored, nor themselues to be prayed vntounto, haeres. 13. All the rest for the most part, which the Iesuite calleth heresies, are by Augustine defended & maintained in his works: As therfore Hierome said to Augustine, epist. 11. inter epist. Aug. Si me reprehendis errantem, patere me quaeso, quasi errare cum talibus. If you reprehend me for my error, giuegive me leaue to erre with such notable men: After hee had alledged diuers auncient writers of his opinion: So if wee were in some errour, as wee are not, neither shall the Iesuite euer prooue it against vsus, hee might somewhat beare with vsus, because wee erre and are deceiued with Augustine. Although in deede, as Augustine aunswereth Hierome: Puto, quia cum his errare nec te ipse patieris: p. 84I thinke you would not willingly your selfe erre, no not with these worthie men, epist. 19. So neither will wee with Augustine, Hierome, or any other willingly (by Gods grace) maintaine any error, much lesse heresie.

Thus, I trust, we hauehave for this time, and for our purposed breuitie, sufficiently aunswered the Iesuite: hee hath hitherto but spent his breath, & laide his nettes in vaine. The pitte of heresie, which they digged for vsus, them selues (as it shall now appeare) are fallen into: Wee will therefore, seeing the Iesuite hath first prouoked vsus to this cumbate, a little requite his kindnes, and bestowe vponupon him and his fellowes a full scoace of heresies, not deuised or imagined by vsus, but such as were condemned by the fathers of the Church for heresies, and are nowe either in part, or in whole maintained by the Church of Rome. And herein I will rather follow Augustine, than either Epiphanius, or Philoster, to whom the Iesuite seemeth to be more addicted: for Augustine hath written more exactly, and with better iudgement of this argument than either of them. And of Philoster, Augustine giueth this censure, Multas haereses commemorat, qu… mihi appellandae haereses non videntur: he reckoneth vp many heresies, which seeme to mee not worthie the name of heresie, haeres. 80. But now to the purpose.

First, Marcelline the companion of Carp…crates that monstrous heretike, 1was noted also of heresie, because shee worshipped the images of Iesus and Paul, and offered incense vntounto them, August. haeres. 7. So it was concluded in the second Nicene Councell, that the image of God is to be adored with the same worship that is due vntounto God, which idolatrous decree is defended by Thom. Aquinas, Bonauenture, Caietanus. Bellarmine also alloweth censing and burning of odors before images, lib. 1. de sanctor. beatitud. cap. 13. which is a part of diuine worship: for therefore Hesekiah brake downe the brasen serpent, because the people burned incense vntounto it, 2. King. 18. 4.

Secondly, the heretikes called Heracleonitae, did after a new sort purge 2and redeeme their dead, by anointing them with oyle & balme, haeres. 16. So the Papists hauehave excogitate a sacrament of extreme vnction, wherein they annoint their sicke with oyle for remission of their sinnes, their eyes, their nostrels, eares, mouth, hands, reynes & feete: of this popish custome of aneeling, see the Rhemist. annot. Galath. 4. Sect. 2. Iam. 5. Sect. 14.

Thirdly, the heretikes called Caiani, did highly extol Iudas, as a diuine 3and holy man, and they counted his wicked act in betraying of Christ, for a singular benefite, August. haeres. 18. So some of the Papists hauehave written, Iudaei mortaliter peccassent, nisi Christum crucifixissent: the Iewes had sinned mortally, if they had not crucified Christ, distinct. 13. look before Blas. 59.

4 The heretiks called Taciani, did cōdemn mariages, & made no better 4account of them, than of fornication, neither do they receiue any maried p. 85person into their order, haeres. 24. That the Papistes are not farre off from this heresie, it appeareth both by their doctrine and practise: First, for their doctrine, thus they write, That the order of the Priesthood is prophaned by mariage, Greg. Martin, discou. cap. 15. Sect. 11. Whereas the Apostle saith, Mariage is honourable amongst all men, Heb. 13. The Rhemistes also are not a whit ashamed to say; that the mariage of Priestes is the woorst sort of incontinencie, Annot. 1. Cor. 7. Sect. 8. Pope Siricius, epist. ad Himerium. Taraconens. applyeth that saying in the Scripture against marriage: Qui in carne sunt, Deo placere non possunt: They that are in the flesh, cannot please God. Now, as their doctrine is, so is their practise: whereby they do not onelyonly make fornication equall to mariage, but euen preferre it. It was one of the greeuances of the Germanes, exhibited to Cardinall Campeius: that the Bishops and their Officials, did not onelyonly suffer Priestes for their money to hauehave Concubines, but compelled continent and chaste Priestes to pay their tribute to the Bishop, and so it might be lawfull for them to liue chaste, or keepe Concubines, Fox, pag. 862. But honest mariage in Ministers, they punished with death: as anno 1525. Petr. Sponglerus was condemned to die for no other cause, but that hee had married a wife, ex Oecolampad. Thus it is manifest, both by the doctrine and practise of the Church of Rome, that they do not only with these heretikes, match fornication, and honest mariage together, but giuegive it the preferment before mariage.

5 The Cataphriges did make or mingle their Eucharist with the bloud 5of children, haeres. 26. The Papistes much like vntounto them, hauehave shewed the people in the sacrament the bloud of Duckes and Pigeons, making the people beleeue, that it was the bloud of Christ: as here in Englande, the bloud of Hales, which men from all partes of the lande came in pilgrimage vntounto many yeares, taking it to bee the bloud of Christ, was in the ende found to be but the bloud of a Drake, and openly shewed at Paules crosse by the Bishop of Rochester, the King himselfe being present, Fox. 1188.

6 The Pepuzians allow women to be priestes, haeres. 27. So the Papistes 6suffer women to execute the priestes office in baptizing of children, vide suprà, haeres. obiect. 4.

7 The Catharistes did so name them selues, as being pure and cleane, 7haeres. 38. Such are the Papistes, which affirme, that some are so iust in this life, that they neede no repentance, Rhemist. annot. Luk. 15. 1. That iust men in this life may keepe the lawe of God, and by their iustice be free frō the curse therof, Galat. 3. Sect. 4. That habitual concupiscence without consent of will, is not properly forbidden in the law, neither doth make vsus guiltie before God, Rom. 7. Sect. 5. 10. Do not these men nowe in effect say, that they are pure and cleane in this life?

p. 868 The heretikes (Angelici) were so called because they worshipped 8the Angels, haeres. 39. which sect Epiphanius (saith Augustine) thought to be worne out and extinguished. But if Epiphanius were now aliue, hee should see this heresie reuiued by the Papistes: for they doe maintaine the worship and adoration of Angels, Rhemist. Apocal. 3. Sect. 6. & Annot. in cap. 19. 22.

9 The heretikes called Apostolici, did not receiue into their communion 9those that had wiues, or proper possessions, haeres. 46.

10 The Hierachites did receiue onelyonly Monkes and Nunnes to their 10societie, haeres. 47. Papistrie sauoureth strongly of these heresies: for professed Monkes are with them the deuoutest men, how impure soeuer their life be: in so much, that the profession of Monkerie hath obtained amongst them the name of religion: the rest that liue in the world, they call seculares & mundanos, secular men, and of the world. The Rhemistes affirme, that Monkes come neerest to the imitation of Christ, 1. Thessal. cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer, or the Sacraments, but ought to abstaine from all matrimoniall actes, 1. Corinth. 7. v. 5. & 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra, cap. 4. where it was decreed, that if any man make difference of a married priest, & by occasion thereof refraine from his oblation, should be accursed. Lastly, the Apostolici, would in no wise suffer those, which had vowed single life, afterward to marrie, though they found themselues vnable to keepe their vow, Epiphan. haeres. 61. So the Rhemistes allow virgins after their vow vponupon no occasion to marrie, Annot. 1. Corinth. 7. v. 28.

11 The Euchites did nothing els but pray, & helde, that it was not lawful 11for Monks to labour with their handes for the sustenance of their life, haeres. 57. The Papists encline to both those heresies: for first, what els do their Monks & Nunnes, but mumble vponupon their beads a certaine stint of praiers in the Latine tongue, which most of them vnderstand not, at all times & houres almost both of day & night: as they hauehave their Nocturns, & Primes, their morning, euening, midnight seruice: their third, sixt, and ninth houres, Rhemist. annot. act. 10. sect. 6. Secondly, we see, that most of the Cell-birds, both cockes & hennes, Monkes & Nunnes, I would say, do liue idlie: and they beare them out in it: for religious men (say our Rhemistes) such as they count their Masse-munging Monkes to be, are not bound to worke, annot, 2. Thess. 3. Sect. 2.

12 There is another heresie, saith Augustine, or sect, that walketh with 12bare feete, because God said to Moses, put off thy shooes, haeres. 68. So among the Papistes, there are sectes of sryers, that go barefoote, as their friers Flagellantes, & Franciscans.

13 The Priscillianistes did make the Apocrypha, that is, bookes not 13canonical, of equal authoritie with scripture, Haeres. 70. So do the papists: p. 87the bookes of Tobie, Iudith, the Machabees, & others, which are not found in the Canon of the Hebrue, they make them bookes of Canonicall scripture, and part of the word of God: yea their blind and vncertayne traditions, they are not ashamed to call the worde of God vnwritten. And yet further, whatsoeuer, say they, the Pastors of the Church doe teach beside scripture, in the vnitie of the Church, is to bee taken for the word of God, Rhemist. annot. 1. Thess. 2 sect. 2.

14 There were certaine heretikes that helde, that by Christes descending 14into hell, the incredulous, and vnbeleeuers, beleeued, and that all were deliuered thence at his comming, Haeres. 79. This heresie, I see not howe the papistes can shift off from them selues, who doe all generally vnderstand that place of Saint Peter. 1. Epistle 3. verse 19. of Christes descending into hell. Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde, who perished in the waters, and afterwarde remayned in prison, onelyonly eight persons beeing saued in the arke. If Christ then should deliuer all these incredulous persons, how can they auoyde this heresie, that Hell was in a manner emptied by the descension of Christ?

15 The Coluthians affirmed, Deū non facere mala, that no euil was wrought 15by God, contrary to that saying of the scripture: Ego Deus creans mala, I am the God that createth euil: Shall there be euill in a citie, and the Lord hath not done it? Amos 3. 6. August. haeres. 65. This heresie the papists are not free from, who affirme that Christs death was not Gods acte otherwise then by permission in respect of the malice of the Iewes, Act. 4. sect. 2. Whereas theAct. 4. v. …Acts 4 scripture saith, it was done by Gods hand & counsell, which is more then permission: and so indeed God did not onelyonly permit, but vse the malice of the Iewes most holily and most iustly to bring his purpose to effect. The Rhemistes also affirme, that sinne standeth not with Gods will, intention nor honor, Annot. Rom. 3. v. 4. True it is, that sinne is against the reuealed will of God in his worde, but nothing can come to passe against the secret wil & determination of God: Neither is God the author of sinne, which proceedeth from mans owne corruption, but as it is a demonstration of his iustice in the punishment thereof, as Augustine saith: Creat Deus mala poenas iustissimas irrogando. God createth euil, by inflicting of most iust punishment, Haeres. 66. The papistes then, which deny that euill any way commeth from God, encline to this heresie of the Coluthians.

16 An Arch-heretike called Marcus, did hold, that Christ did not verily 16suffer, and indeed, but in shew onelyonly & appearance. Haeres. 14. The Apollinaristes also affirmed, that Christ tooke humane flesh without a soule. August. Haeres. 55. I pray you how far are the papists from this heresie? who affirme, that Christ suffered not in soule: Nay the Rhemists hold it to be a blasphemous assertion so to say, Annot. Hebr. 5. ver. 7. What is it else, but p. 88eyther with Marcus to say, that Christ suffered but in shew, and that hee felt nothing in soule, when hee cryed out vponupon the Crosse, my God, my God, why hast thou forsaken me? (for if there were no such matter indeed, Christ must hauehave vttered these wordes onelyonly in outward shew and pretense) Or else they must fall into the Apollinaristes heresie: for why did Christ take vppon him our flesh and soule, but to redeeme man that was lost, both in body and soule? And therefore hee must needs hauehave suffered both in bodie and soule: for if there were no vse of the humane soule in the worke of our redemption, you might as well say with the Apollinaristes, that Christ had no soule at all: Thus Augustine reasoneth: si totus homo perijt, totus beneficio saluatoris indiguit: si totus beneficio saluatoris indigebat, totum Christus veniendo saluauit. Cont. Felician. ca. 13. If the whole man both body and soule were lost, hee wholy had need of a Sauiour: & if hee wholy needed a Sauiour, Christ by his comming did wholly saue him: Ergo it followeth, that Christ must wholly hauehave dyed and suffered in body and soule to redeeme man (for our redemption was wrought by his death) that was lost in body and soule.

17 The Anthropomorphits did imagine, that God was in shape and 27proportion like a man, Haeres. 50. Do not our Rhemistes sauour stronglie of this heresie, which allow the Image of God to bee pictured in their Churches like an olde man with gray haires? Annot. Act. 17. ver. 29.

18 The heretikes Seleuciani, or Hermiani, denied that Christ did sit at 28the right hand of God in his flesh, but that hee had left or put off his flesh, and placed it in the Sunne. Haeres. 59. The papistes now, though in words they affirme not this, yet by a necessary sequele of opiniō, they must leaue Christ without his flesh in heauen, as often, as they would hauehave it present in the masse: for it seemed an absurd thing euen to those grosse heretikes, that the body of Christ should bee in many places at once: for if they had knowen the shiftes, which papistes now hauehave found out, to establish their Reall presence, who doubt not to say, that the body of Christ may bee in many places: to place Christes flesh in the Sunne, they needed not to hauehave remooued it out of heauen: They might hauehave said he was in both places at once. Yet here in the Seleuciani seeme to be more reasonable then papists, that they hauehave prouided so glorious a place for the body of Christ, euen the beautifull tabernacle of the Sunne: but the other thrust the flesh of Christ into a narrow roome, & bring him within the compasse of a thin cake, or put him into a boxe, and housse him in their bellies, yea send his bodie to a viler place then so, euen to the draught, where their bellies are purged, as some of them hauehave beene driuen to graunt: But that the flesh of Christ cannot bee in many places at once, Augustine sheweth, writing thus vppon those wordes in the Gospell, What if you see the Sonne of man ascending where hee was before? Illi put abant eum erogaturum corpus suum, p. 89ille autem se dixit ascensurum in coelum, vtique integrum. They imagined that Christ would hauehave bestowed his bodie amongest them, but he faith, he will ascend into heauen, that is to say, whole and found. tract in Iohan. 27. If so be then Christ doth now bestow his bodie in earth, in Augustines iudgement he cannot be whole in heauen.

19 The heretikes called Abeliani, thought it not lawfull for their sect 19to liue without wiues, and yet they neuer vsed nor kept companie with their wiues. Haeres. 87. Do not the papistes come neere them, which hold that their priestes, which were maried before orders, ought not afterward to hauehave accesse to their wiues, yet are they their wiues still? Rhemist. act. 21. sect. 1.

20 The Pelagian heretikes did hold three pernicious opinions. First that 20a man may be perfect in this life and keepe all the commaundementes. Haeres. 88. So the Rhemistes say, it is possible to keepe Gods commaundementes. Annot. Iohn. 4. sect. 1. Secondlie, the Pelagians say, that grace is giuen onelyonly vntounto men to this end, that they may doe more easely those thinges, which they are commaunded to doe, by their owne free will. Haeres. 88. So the Rhemistes say, that man was neuer without free will, but hauing the grace of Christ, it is truely made free. Annot. Iohn. 8. sect. 2. What is this else, but that his free will is made more free, and that grace helpeth him not wholly to worke, but more easely onelyonly? Thirdly the Pelagians holde: Gratiam Dei non ad singulos actus dari: That the grace of God is not needefull to be giuen at eueryevery assay, but that their free will in most thinges is sufficient: August. Epistol. 106. So the Rhemistes say, that though the Gentiles beleeued specially by Gods grace, yet they beleeued also of their owne free will. Acts. 13. sect. 2. What say they now else, but that a man may beleeue by his owne free will without grace?

21 The Manichees condemned the eating of flesh as beeing vncleane 21and impure: Haeres. 46. So the papistes at certaine times forbid the eating of flesh. And heerein perhaps they differ from the Manichees, They held that flesh was vncleane by creation, the papistes by reason of the curse: for God cursed the earth, and not the waters, say they: and therefore vponupon fasting daies fishe is preferred before flesh. Durand. lib. 6. cap. de alijs ieiunijs. So they both agree in this, that flesh is a thing vncleane and impure: for if they had not so thought, why did not the popish Bishop of London Stokesly rather suffer the pigge to be eaten, which was found in one Frebornes house in Lent time, his wife great with childe longing for a piece thereof, then commaund it as an vncleane thing to be buried in Finsburie fieldes, and so the good creature of God to be spilled and lost? Fox pag. 1585.

22 There was also another most blasphemous opinion of the Manichees p. 9022for they held, that the partes and members of Christ were dispersed euerie where, and that in their meates and drinkes, they did deliuer the members of Christ, which were tied and bounde in the creatures:August in Psal. 104.Ps 104 Tales, saith Augustine, sunt electi eorum, vt non sint saluandi a Deo, sed saluatores Dei, liberant enim membra Christi, cum manducant: The elect amongest them (for so they call their principals and ringleaders) are such, that they looke not themselues to be saued of God, but professe rather to be the sauiours and redeemers of God: for they doe set at libertie, as they imagine, the members of Christ in their daily eating. Compare now the opinion of the papistes with these heretikes: see if they be not cosen germanes: for as they made them selues, Saluatores Christi: The sauiours of Christ: so is it a saying among papistes, that, Sacerdos est creator creatoris sui: That the priest doth make his maker, by fiue wordes speaking in the masse. But herein the papistes goe beyond the Manichees: for they deliuered the bodie and members of Christ from the prison of the creatures, and sent them vp to heauen: but the papistes bring them down from heauen, and close them in the creature vnderunder the shape of breade and wine.

23 Lastly there was a notable heretike one Rhetorius, who affirmed, that 23all other heretikes did, Rectè ambulare: Walke the right way, and holde the trueth. Haeres. 72. But this seemeth so absurd a thing to Augustine, that he doth not giuegive credit vntounto it: Who if he were now aliue, woulde not thinke it so incredible a thing: for excepting those heresies, which hauehave beene raised concerning the natures of Christ, & his person (where notwithstanding the papistes are not free from error) what heresie hath there bene held about the officies of Christ, his kingdome, priesthoode and propheticall office, which is not this day, either in whole or in part, maintained by the Church of Rome? as it may partly appeare by that which we hauehave said alreadie.

And thus, I thinke, we hauehave in some measure recompensed our aduersaries courteous dealing, who so kindly vpbraid vsus with heresie: Let all the world now iudge who are neerest cosens to heretikes, they or we. Wee may say vntounto them as Augustine sometime to the Donatistes: Videsne, quemadmodum ista non sententia sua sed vesica, non solum inani sono, verumetiā in capite vestro crepuerit? Doe ye not see, how this their vaine sentence & puffe of a bladder, hath giuen a cracke, and is broken vppon their owne head? cont. Petilian. lib. 2. cap. 101. So this stormy blast of heresie, which they hauehave puffed at vsus, is blowen vponupon their owne faces: and they onelyonly are found to be the heretikes. If they speede no better in other matters, the worst end of the staffe is like to be theirs. And this shall suffice for this part.