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

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

p. 61Popish assertions flat contrarie to scripture.

THe Rhemistes reprooue Caluine, for affirming, Christian 1mens children to be holy from their mothers wombe. Annot. Rom. 5. sect. 8. Whereas notwithstanding the Apostle himselfe calleth them holy. 1. Corinth. 7. vers. 14. Not, that they are not guiltie of originall sinne, but because they are comprised in Gods couenant, and hauehave right to be baptized.

Nothing done by concupiscence without the consent of wil, can make 2a man guiltie before God, neither can the motions of the fleshe in a iust man any whit defile the operations of the spirite, but make them often more meritorious, Rhemist, Rom. 7. sect. 9. flat opposite to S. Paul. I doe not the good thing, which I would, but the euil, which I would not, that doe I, Rom. 7. vers. 9. And in the 17. verse. Now then, it is no more I that doe it, but sinne that dwelleth in me. Here S. Paul calleth the motions or desire of the flesh, yea without consent of his wil, euill, and giueth it the name of sinne. How then doth not that, which is euill and sinfull, make vsus guiltie before God, and defile the operations of the spirite?

Christians in their liues must seeke the streight way, but in religion the 3auncient common way, Rhemist. Luk. 13. 3. A corrupt glosse contrarie to scripture, for it is the streight way that leadeth to life, whether in life or religion: the broade common way leadeth to destruction. Math. 7. 13.

That Iohns baptisme had not any spiritual grace, Rhemist. Iohn. 3. sect. 2. p. 624duplicate page p. 61duplicate page p. 62But the scripture testifieth that it had remission of sinnes ioyned vntounto it. Mat. 3. 4. which is a spirituall grace.

That S. Paule was to be consecrated, ordered, and admitted by men. 5Rhemist. Act. 13. sect. 4. S. Faule witnesseth of himselfe the contrary, Paul an Apostle, not of men, neither by men, but (immediately) by Iesus Christ Galath. 1. 1. and verse 16. he saith, he did not immediately (being now called and appointed of Christ) communicate with flesh and bloode.

Faith, which iustifieth, is not the efficient, or instrumental cause of saluation. 6Rhemist. Galath. 6. sect. 4. But the contrarie is proued out of scripture, 2. Corinth. 5. 7. We walke by faith, and not by sight. As the eie then is the instrument, whereby wee behold thinges present, so is faith the organon or instrument of the soule, whereby we apprehend thinges absent and inuisible. That also is an euident place to this purpose Ephes. 2. 10. By grace are ye saued, through faith, and that not of your selues, for it is the gift of God: and not of workes. What else can be the meaning of this place, but that we are saued by grace, apprehended by faith? So that grace is the efficient cause, faith the instrumental: And least that any man should say, that faith saueth vsus, as other vertues wrought in vsus by grace, not by an apprehension of grace, but as a meritorious cause, as the Rhemistes affirme: the Apostle addeth, that faith is the gift of God, and therefore meriteth not: and he excludeth workes, euen workes of grace, ordained for vsus to walke in, from beeing any cause of Iustification before God. And so faith also is excluded as it is an act or worke of the vnderstanding onelyonly, and hath place onelyonly in the matter of saluation in respect of the apprehensiue facultie and power thereof.

Whereas the Apostle saith, the gift of God is eternall life, Rom. 6. 23. 7The Rhemists take vponupon them to correct the Apostles wordes saying, thus: The sequele of speech required, that as he said, Death or damnation is the stipend of sinne, so life euerlasting is the stipend of iustice, and so it is. Rhemist. Rom. 6. sect. 8. What can be more contrarie to the Apostle then this? Life euerlasting, saith he, is the gift of God: Nay, say they, it is as properlie the stipend of righteousnes, as damnation is the stipend of sinne: but the Apostles declination from that sequele sheweth the contrarie.

Christes paines were of no account of their owne nature compared with 8his glory. Rhemist. Rom. 8. sect. 5. A monsterous blasphemie, and contrarie to scripture, for if there were no comparison betweene Christes sufferinges and the glorie, which he hath purchased for vsus by them, then his sufferinges were no satisfaction to Gods Iustice: Wherefore his passion being the passion of the sonne of God, was both a full satisfaction and a worthie desart of that glorie, which hee hath obtained for vsus: Thou art worthie to take the booke and to open the seales thereof, because p. 61thou was killed, Reuelat. 5. sect. 9. Christ therefore in respect of his passion did fully deserue all that glorie, which hee hath obtayned for vsus: but there is no desert, where there is not a proportion betweene the labour and the reward: yet wee affirme not, that Christ merited for him selfe, for his owne glorification was due vntounto him, before the worlde was. Iohn 17. 5.

That our afflictions are meritorious of heauen, Rom. 8. 18. Saint Paul 9sayth cleane contrary, that the afflictions of this time, are not worthy of the glory which shall be reuealed, ibid.

They deny, that the Iewes did receiue the trueth or substance of Christ 10in their sacramentes, as we doe in ours, or that they and wee do eate and drinke of the selfesame meate and drinke, Rhemist. 1. Corinth. 10. sect. 2. and yet the Apostle saith plainely, That they did all eate the same spirituall meate, and all drinke the same spirituall drinke, for they dranke of the spirituall rocke which followed them, & the rocke was Christ. ibid. Doth not the Apostle now say here, that they did drinke the same spirituall drinke with vsus? for Christ was their spirituall drinke, and so is he ours.

That where the Apostle sayth: This is not to eate the Lords supper. 1. Corinth. 1111. 20. Hee meaneth not the Sacrament, which Christ instituted at supper, but the feastes of louelove which were vsed in the primitiue Church: Rhemist. ibid.

And yet it is most manifest by the circumstance of the place, that S. Paul reprooueth them for the abuses in the Lords supper, and therefore putteth them in minde of the institution of Christ, verse 23. which had beene a matter impertinent, if hee in so saying (the Lords supper) had not meant the Sacrament.

That the force and efficacie of common prayer dependeth not vppon the peoples 12vnderstanding, hearing or knowledge: and that the infant, idiote, and vnlearned man taketh no lesse fruite of diuine office, than any other, Rhemist. 14. sect. 10. And therefore it is not repugnant to saint Paul to pray in the latine (that is an vnknowen) tongue, ibid. sect. 15. Yet in trueth, S. Paul flatly condemneth the vsing of an vnknowen tongue, in publike prayers, and thankesgiuing: Hee, that occupieth the roome of the vnlearned, can not say Amen, at thy giuing of thankes, seeing hee knoweth not what thou saiest, for thou verilie giuest thankes well, but the other is not edified: And it followeth verse 19. I had rather in the Church speake fiue woordes with mine vnderstanding, that I might instruct others, then ten thousand words in a strange tongue. What could hauehave beene spoken more plainely against the vse of an vnknowen and vnedifying tongue in the Church?

That man hath a proper freedome and motion in his thoughtes, & doings, 13and all is not to be referred vntounto God▪ 1. Corinth. 3. sect. 2▪ Rhemist. p. 62duplicate page p. 61duplicate page p. 64that man was neuer without free will, but it is made onelyonly more free by grace, Rhemist. Iohn 8. sect. 2. That the Gentiles doe beleeue by their free will, Act. 13. 2. All this is flat opposite to scripture, Which saith, wee are not able to thinke a good thought of our selues, 2. Corinth. 3. 5. And that God worketh in vsus both the will and the deed: Philipp. 2. 13.

That wee are not formally made iust by the righteousnesse of Christ 14imputed vntounto vsus, but by a iustice inherent and resiant in vsus. Concil. Trident. sess. 6. can. 10. Rhemist. Rom. 2. sect. 4. yea they condemne it as hereticall to say, that a man hath no iustice of his owne (to be iustifyed by) but the iustice onelyonly of Christ, Rhemist. Philip. 3. sect. 3. And yet S. Paul sayth thus in plaine termes, That I might be found in him, not hauing mine owne righteousnesse, which is of the lawe, but that, which is through the faith of Christ, euen the righteousnes, which is of God through faith. Philip. 2. 9. Here the Apostle refuseth his owne inherent righteousnesse, and cleaueth onelyonly to the imputatiue iustice of Christ, to bee iustified by: though wee denie not an inherent righteousnesse in the faithfull, but imperfect, not a meanes of their iustification before God, but the fruites thereof: and is no other, but that which we call Sanctification.

They doe set vp Idols or images to bee adored, and attribute vntounto them 15religious worship, contrarie to the scripture: Children keepe your selues from Idols, 1. Iohn. 5. 4. They doe vsually answere, that the Apostle speaketh of heathenish Idolles, not of theirs, which are Images, not Idols. Answ. The scripture indifferētly vseth both the greeke word foreign which is translated simulachrum, an Idoll, & the other word foreign Imago, an image, Rom. 1. 23. So that both Idolles and Images, are by the Scripture condemned.

The Apostle sayth, that Christ hath appeared but once to put away 16sinne by the sacrifice of himselfe. Hebr 9. 26. and that hee hath but offered one sacrifice for sinnes, 10. 12. Yet they doubt not to say, that Christ is dayly offered in sacrifice, in their Masse: contrarie to the scripture, which sayth, Hee neede not to offer himselfe often. Heb. 9. 25.

That all sinnes whatsoeuer may bee remitted by penance, euen apostasie, 17and wilfull forsaking of the trueth, Rhemist. Heb. 10. sect. 11. And yet our Sauiour Christ sayth, that blasphemie against the holy Ghost shallMat. 12 32Matt 12:32 neuer be forgiuen.

S. Iohn sayth, hereby shall yee knowe the spirite of God: eueryevery spirite, that confesseth, 18that Iesus Christ is come in the flesh, is of God: 1. Iohn 4. 2. Here the Apostle giueth a generall note for all times, to discerne false doctrine by: But the Rhemistes contrariwise affirme: That this marke will not serue for all times, nor in case of other false doctrines, but that it was then a necessarie note, Rhemist. in hunc locum.

That it is possible to keepe the law and commandementes of God in p. 6519this life, Rhemist. Rom. 8 sect. 4. But our Sauiour teacheth vsus to say, wee are vnprofitable seruantes, when we hauehave done all that is commaunded vsus. Luke, 17. 10.

They minister the Sacrament onelyonly in one kinde to the people, wherein 20their practise impugneth the institution of Christ, who gaue both bread and wine at his last supper: And saint Paul also rehearsing the institution, sayth, 1. Corinth. 11. 25. After the same manner also he tooke the cuppe: Where it is to bee noted, that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people, prescribing an vniforme order for them all in receyuing the Lords supper.

That there remayneth in the children of God an awe and feare of God, 21and his iudgementes, with mistrust and feare of hell and damnation, Rhemist. 1. Iohn 4. sect. 6. But the Apostle saith, There is no feare in louelove, but perfect louelove thrusteth out feare, and maketh vsus to hauehave confidence in the day of iudgement. 1. Iohn 4. ver. 17. 18. Where louelove is then, there remayneth no hellish feare: where confidence is, there can be no mistrust, but such a feare as is ioyned with louelove and hope.

That it is not vnlawfull by Moses law, for the vncle or Auntes husband 22to marrie his niece. Bellarm. de matrim. cap. 27. Yet it is by name prohibited that the Nephew should marrie his Aunt, the sister of his father or of his mother, Leuit. 18. 12. 13. The like reason is of both.

The Scripture saith, that Christ is the rocke, 1. Corinth. 10. 4. and that 23there can be no other foundation of the Church but Iesus Christ, 1. Corinth. 3. 11. yet they say, that Peter is the rocke, and that Christ founded and built his Church vponupon Peter, Rhemist. Math. 16. sect. 8.

The scripture sayth, that of the day and houre of Christes comming to iudgement, no man knoweth, neither the Angels of heauen, nor the Son of man, as he is man, Mark. 13. 32. But the papistes are bolde to assigne the verie day of his comming, iust 45. daies after the death of their Antichrist, who shall raigne, as they imagine, 3 yeares and a halfe before the comming of Christ, Bellarm. de Rom. pontific. lib. 3. cap. 9. And thus blasphemously they take vponupon them to know more then either the Angels know, or Christ himselfe as he is man.

The scripture saith, when we hauehave done all that is commanded vsus, wee 25hauehave done but that which was our duetie to doe. Luke 17. 10. Yet Bellarmine cleane contrary, and that most blasphemouslie affirmeth: Possumus facere plusquam debemus, si consideremus legem nobis a deo impositam, & proinde possumus facere plus, quàm reuera facere teneamur, lib. 2. de Monachis cap. 13. Wee may, or are able to do more then we ought, if wee consider the lawe imposed vponupon vsus from God, and therefore we may do more then indeede wee are bound to doe: A great blasphemie ioyned with a notorious vntruth.

p. 66They denie that the sacramentes are seales of the promises of God, 26Bellarm. de sacram. lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision, which was a sacrament of the lawe, the seale of the righteousnes of faith: Rom. 4. 11.

Whereas Christ in the institution of the sacrament, said, after the giuing 27of the bread, onelyonly, Take ye, eate ye, but after he had giuen the cup, he said, Drinke ye all of this, Math. 26. 26. 27: They nothing doubt to affirme, but that Christ said as well, after the deliuering of the bread, Eate ye all of this: which they hauehave (say they) by Apostolike tradition: as he said, after the cup deliuered, Drinke ye all of this. And contrariwise they also affirme, that Christ said onelyonly once, Hoc facite, do this, and that was after he had giuen the bread: whereas S. Paul notwithstanding rehearsing the institution of Christ, doth twise repeate these wordes, Hoc facite, both after the bread, and after the cup, as hauing bene twise vsed of Christ in the institution. 1. Corinth. 1…. 24. 25. Bellarm. de sacram. Eucharist. lib. 4. cap. 25. And thus they will make Christ to speake that, which the scripture saith not he spake, only following blind tradition: & they wil denie Christ to hauehave vttered that which the Apostle notwithstāding witnesseth, was spoken by him.

That all Christians are not priestes alike before God, but some more 28properly priestes then other: Rhemist. Apocal. 1. sect. 5. Whereas the scripture speaketh indifferently of all the faithfull: He hath made vsus Kinges and priestes to God his Father, Apocal. 1. 6. For although there be a difference of orders amongest men, some are teachers, some to be taught, some pastors, some sheepe: yet this word foreign sacrificers or priests, is indifferently giuē to al Christians, & in this sense, none before God are more properlie priestes, then others, but all alike, & Christ Iesus an high priest for vsus all.

In the Idolatrous sacrifice of the Masse, they affirme and practise many 29thinges contrarie to scripture, 1. The scripture maketh this notable difference betweene the priestes of the lawe, and of the gospell, that among them there were many, because they were forbidden by death to endure: but Christ because he dieth not, but liueth euer, hath an vnchaungeable priesthoode: Heb. 7. 23. 24. Yet the papistes affirme that all their massing priestes are of Melchisedeckes order: and so contrary to the scriptures, they bring in a multitude of priests into the Gospel, as there was in the law.

2 The scripture saith, Where the remission of these thinges is, there is no more 30offering for sin: Heb. 10. 18. But they teach, that their Masse is a sacrifice propitiatorie both for the quicke and the dead: as though remission of sinnes were not already obtained by the oblation of Christ.

3. Also the scripture saith, Without shedding of blood is no remission. 31Heb. 9. 22. how then can their sacrifice giuegive remissiō of sins, as they affirme, where there is no effusion or shedding of blood? for they cal it the vnbloody sacrifice▪ Bellarm. de miss. lib. 1. cap. 25.

p. 67Their doctrine and superstitious vse of priuate masses, where the priest 32receyueth alone, the people onelyonly gazing and looking vponupon him, neither eating, nor drinking; is altogether repugnant to the vsage and doctrine of the Apostles: as Saint Paul witnesseth: Wee that are many are one bread, and one bodie, in as much as wee are all partakers of one bread▪ 1. Corinth. 11. 17. There ought to bee therefore many at the communion, which are made partakers of one bread.

They affirme that it is a necessarie thing to receyue the communion fasting: 33Bellarm. de miss. lib. 2. cap. 14. But the Apostle seeth no such necessitie in it, giuing libertie vntounto those, that can not endure to fast, to eate at home before. 1. Cor. 11. 34. yet abstinence for them that are able, is conuenient.

That it is lawful for the parties married to be dismissed each from other, 34for diuerse causes beside fornication, as for heresie, for auoiding of offence, for the vow of continencie, Bellarm. de matrim. lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary, Whosoeuer doth put away his wife, except it be for fornication, causeth her to commit adultery. Math. 5. 32.

That the coupling in marriage, of a faithfull partie with an infidel, is 35not onelyonly, illicitum, but irritum, is not onelyonly vnlawfull to be made, but being made is voide, Bellarm. de matrim. lib. 1. cap. 23. S. Paul teacheth the contrarie, The woman, that hath to her husband an infidel, if he consent to dwell with her, let her not put him away. 1. Corinth. 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie, if there be no other cause, actually void. Though we grant & acknowledge also with S. Paul, that it is not lawful for the faithful to match in marriage with an infidel. 2. Cor. 6. 14.

That it is not against the law of nature, for a man to marry his brothers 36wife, neither that it is simplie prohibited in the law of Moses, but that in some cases it may be dispensed withal, Caietan. & Bellar. Bellar. de matrim. lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe, openly reproued Herod, saying, It is not lawfull for thee to hauehave thy brothers wife, Math. 14. Mar. 6. It is a generall reproofe, without any exception or limitation at al.

That we are not iustified onelyonly by faith: yea they say that workes are 37more principal then faith in the matter of iustification, Rhemist. Iam. 2. sect. 7. Flat contrary to the doctrine of the Apostle: Therefore we hould that a mā is iustified by faith, without the workes of the law. Rom. 3. 28. Workes are so far from being more principall then faith, that they hauehave not to doe at all, in the matter of iustification, before God.

That some sinnes are veniall & pardonable of their owne nature, & not 38worthy of damnation. Rhemist. Rom. 1. sect. 11. Whereas the Apostle sayth, that the stipend of sinne is death, speaking generally of all sinne, Rom. 6. 23. yet both great & small sinnes are not onelyonly pardonable, but indeed clearly remitted and pardoned by grace in Christ vntounto the faithfull and beleeuers which repent, and study to amend.

p. 68The law by Christ, say they, is Ministratio vitae effecta, is made the ministration 39of life. Andrad. lib. 5. And they call it verbum fidei, the word of faith. Trident. Concil. sess. 6. cap. 7. But S. Paule calleth it a killing letter & ministerie of condēnation. 2. Corinth. 3. 6. 9. And that it serueth but as a schoolemaister to bring vsus to Christ, Galath. 3. 24. And he saith flatly, that the law is not of faith. Galath. 3. 12. How then dare they call it the worde of faith? vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning.

But it were too long to rehe arse all their opinions, which they maintaine 40contrarie to scripture: such in a manner are all which they houlde, wherein they dissent from vsus. Let these therefore suffice, for example sake, which we hauehave seene, and for the rest wee will take their owne confession: who doe not denie, but that they hold diuerse opinions, which are not grounded nor gathered out of scripture, as Gabriel Biel confesseth of transubstantiation: Non inuenitur in canone bibliae expressum: It is not found expressed in the canon of the bible, In canon. lect. 40. Likewise Siluester Prierias, Indulgentiae authoritate scripturae non innotuere nobis: Pardons or indulgēces are not known vntounto vsus by authority of scripture. lib. cont. Luth.

Bellarmine also graunteth, that single life is not imposed vponupon ministers by the word of God, there being no precept, neither in the old or new testamēt that forbiddeth ministers to marrie: Declericis. lib. cap. 18. Againe in an other case he confesseth, that Matrimoniū inter fidelem & infidelē, non est iure diuino irritum: That mariage betweene a beleeuer & an infidel is not void orfrustrate by the law of God: & yet the papists generally hold the contrary, De matrimon. lib. 1. cap. 23. And many other such like opiniōs they hauehave, which in their iudgment are not found in scripture, but as we thinke, & are able to proue, are cōtrary to scripture: in so much, that it is a cōmon saying of their schoole-diuines: Thus wold I say, & thus would I hold being in schooles: but yet, (be it spoken here amongest our selues) It cannot be so proued by the holy scriptures: Ex Paralipom. Abbat. Vrspergens. Bellarmine also concerning the adoration of Images, saith, that in a sermon before the people it is not safe to affirme, that images are to be adored, Cultulatreiae, with religious worship: de sanctor. imaginib. lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe, it may be admitted, that images after a sorte and improperlie may hauehave that kinde of worship. cap. 23. Is not this now an holy religion, that in corners & secretly whispereth one thing as in the care, and publikelie maintaineth and teacheth an other?

I conclude then this place with that saying of Bernard, as he said of certaine superstitious orders of monkes: An regula non concordat euangelio, vel apostolo? alioquiregula iam non est regula, quia non recta: Doth not your rule agree with the gospell, or the Apostle? then is it no rule because it is not right. Apolog. Bernard. so may I say of this popish religion, ifit agree not p. 69to the gospell: Non est religio, quia nonrecta, It is no religion, because it is not right. But if they shall say vntounto vsus that their profession is agreeable to the worde of God, not that, which wee hauehave written, but to the vnwritten word, which are their traditions: I will shape them an answere againe out of Bernardes wordes: Qui vos audit (inquit Christus) me audit, ac si diceret, Iudicium meum inter obedientes, & contemnentes, non de mea secreta traditione, sed de vestra publica praedicatione pendebit: He that heareth you, (saith Christ) heareth me, as if he should hauehave said: I will iudge betweene obedient hearers, and contemners, not by my secrete tradition, but by your publike preaching. Epist. 77. How is it thē, that our aduersaries doe flie from the writinges and preachinges of the Apostles, to secret and vncertaine traditions, which (they imagine) were giuen by Christ? And here shall be an ende also of this part.