An antilogie or counterplea to An apologicall (he should haue said) apologeticall epistle published by a fauorite of the Romane separation, and (as is supposed) one of the Ignatian faction wherein two hundred vntruths and slaunders are discouered, and many politicke obiections of the Romaines answered. Dedicated to the Kings most excellent Maiestie by Andrevv Willet, Professor of Diuinitie.

The Solution.

FIrst, in that he saith, the mysterie of Christ was wrought for the Catholike Church: where his meaning seemeth to be, that Christ died onely for the Church: as wee ac∣knowledge this to bee an euident truth, if by Catholike Church, the true Church of Christ, and not the Romane onely to be vnderstood: so herein he contradicteth and gainsaith his fellow Friers: for Bellarmine confesseth, though now a Cardinall, yet then an Ignatian Frier, when he so writ, that Christs blood was shed, for Turkes, Iewes, In∣fidels, & quibuscun{que} impijs, and all wicked men whatsoeuer. Frier Feuardentius also prooueth, that Christ suffered, pro cunctis in vniuersum hominibus, for all men vniuersallie.

2. But where by the Catholike Church, hee vnderstan∣deth the Romane Church, that receiueth the B. of Rome, as the head of Christs Church: and to this Romane

Church he applieth and appropriateth the mysterie of Christs worke in the redemption of the world: What a grosse absurditie is here vttered, and how inglorious to Christ, that he died for none, but for those which are vn∣der the Romane iurisdiction? As though it were at the Popes deuotion, who should be partakers of redemption in Christ: the Scripture saith, He that beleeueth in Christ, shall not be condemned, Ioh. 3.18. But now, though a man beleeue in Christ, by this Frierly glosse, it is not enough, vnlesse he also beleeue the Pope to be Christs Vicar. E∣uen like as these Romanists would haue all Churches de∣pend vpon Rome in the West: so the Donatists being caried with the like humour, did contend for the South, that the Church of God was onely to be found in Africa, thereto abusing that text, Cantic. 1.6. Vbi pascis, vbi cubas meridie: Where feedest thou, and li••st at noone, or in the South, as they interpreted. By the same reason saith Au∣gustine; Marcion, vpon that text, Psal. 48.2. Mons Sion, late∣ra Aquilonis, Mount Sion, the sides of the North, might also chalenge a priuiledge for the North: quia ponticus dici∣tur fuisse, quae partes ad Aquilonem sunt: Because he is said to haue been of Pontus, which is toward the North. As these Heretikes did striue for the South and North: so the Lu∣ciferians would haue the Church of God onely at Sardis in the East: vnto whom Hierome saith: Non ob Sardorum tantum mastrucam filium Dei descendisse: That the sonne of God did not only descend for a Sardish mantill; that is, to saue onely the Sardians: Euen so did hee not onely die to redeeme the Romanes. Yea, if any sect among Christians haue diuided and cut themselues off from Christ, the Papists that chalenge most to be priuiledged, are most like to be excluded: 1. Idolaters shall not inhe∣rit the kingdome of heauen, 1. Cor. 6.9. such are Papists notoriously knowne to be. 2. Heresies also doe shut men out from the kingdome of God, Galath. 5.20.21. But the Church of Rome holdeth and professeth many apparant heresies, as euen now shall be shewed. 3. The Apostle saith, Ye are abolished from Christ whosoeuer are iustified by

the lawe, Galath. 5.4. But the Papists do seeke to be iusti∣fied by the righteousnes of the lawe: for these are their owne words, True iustice is by keeping the lawe, Rhemist in 2. Rom. sect. 5.4. The scripture saith, If any man shall adde vnto these things, I will adde vnto him the plagues written in this booke, Reuel. 21.18. They which adde vnto the scrip∣tures, can not be saued: Such are the Papists, that beside the written word, do receiue many traditions, which they call verbum Dei, non scriptum; the word not written. By these and sundrie other reasons, which might be produ∣ced, the pope-catholike is found to haue the least part in Christ, vnlesse they do reuoke their errors, and repent them of their misbeliefe.

3 True it is, that Christ will so preserue his Church, and euery faithfull member thereof from error, as that they shall not fayle in the foundation: but as to infirmi∣ties of life, so to errors of doctrine, which are not funda∣mentall, euen the true Church of Christ is subiect, till God by his word do otherwise teach them, as the Apostle saith, if ye be otherwise minded, God shall reueale the same vnto you. But concerning any particular visible Church, such as the Romane and the Latine Church is, it is vntrue that it is absolutely preserued frō error, but so long only, and so farre-forth as it doth yeeld and submit it selfe to be guided by the direction of Gods word. For what priuiledge hath one locall Church more then an other? What can Rome challenge more for it selfe, then Ephesus, Sardis, Smyrna, and the other Churches of Asia, to whom our Sauiour directed his Epistles, Reuel. 2.3. whose candle∣sticks are now remoued. The earthlie Ierusalem had grea∣ter assurance for their continuance, and more ample pro∣mises, then euer Rome had: for the Psalme testifieth thus, the Lord hath chosen Sion, and loueth to dwell in it, saying, this is my rest for euer: yet is Sion now forsaken, and Ieru∣salem become desolate: for the promise is conditionall, if thy sonnes keepe my couenants, &c. v. 12. Let not reachles Rome therefore presume before Ierusalem, euen vnto the Romanes doth the Apostle speake, if God spared not the

naturall branches, take heed least he also spare not thee. Let the Romanists therefore take heed, least it happen vnto them, as vnto the Iewes, as Origene saith, alapa Christum caedentes, alapam aeternam receperunt, ab omni prophetia per∣cussi & priuati: for giuing Christ a blow, they receiued an euerlasting blow, being shaken from, and depriued of all prophesie. The like deadlie stroke proud Rome must expect to be depriued of all propheticall spirite and true iudgement, for striking and persecuting Christ in his members.

4 Vntrue also it is, that the Church of Rome hath condemned and extirped 400. heresies, seeing that it may easily be proued, that it doth maintaine at this pre∣sent one hundred at the least of those auncient heresies which haue bene in former time condemned by Irenaeus, Tertullian, Hierome, Augustine, Epiphanius, Damascene, and other of the Fathers.

From Marcellina the companion of Carpocrates they haue receiued the adoration of Images: of the Heracleo∣nites extreame vnction: with the Tatians, they con∣demne mariage: with the Pepuzians they allow wo∣men to be priests, in that they authorise them to bap∣tize: with the Catharists, that some are so iust, that they neede no repentance: with the Angelici, they wor∣ship Angels: with the Apostolici they admit none to or∣ders, as they did not to their communion, that had wiues: with the Hierarchites they haue brought in Monks and Nunnes: with the Euchites canonicall houres: with the Priscillianists they make Apocryphall writings equall to the scriptures: with the Anthropomorphites they picture God the Father like an old man: from the Pelagians they haue borrowed free-will: from the Manichees the prohi∣biting of the eating of flesh. Many such heresies are with∣out any wresting or forcing fastned vpon the Romish professors, as a learned writer of our Church hath alreadie challenged, and charged them with fiftie heresies: and another hath proued them guiltie of fortie more, and so many as want of an hundred, shall be supplied shortlie,

and the number made vp, in the enlarging of the last reci∣ted worke, as God shall giue strength and abilitie there∣unto.

5 Neither is it true, that diuers generall Councels where the whole Christian world was assembled, haue anathematized and condemned the religion of Prote∣stants: for whereas in the margent he referreth vs to the Concil. Constant. Concil. Florentin. in Vnion. Concil. Trident. the first of these by our aduersaries confession was not a generall Councell: for whereas Sess. 4. of the Councell of Constance it was decreed, that the Pope ought to be sub∣iect vnto the authoritie of a generall Councell, Bellarmine telleth vs, Non erat tum generale Concilium, &c. It was not then a generall Councell, when as the third part only of the Church was present, only those prelates, which were vnder the obedience of Pope Iohn: if it were not generall in the 4. session, neither was it in the 8. session, wherein the opinions of Wickliffe and Hus were con∣demned.

As for the Florentine Councell, neither was it by the same reason generall: for at the same time the generall Councell of Basil was celebrate, which beareth this stile, sacrosancta generalis synodus Basiliensis in spiritu sancto legi∣timè congregata vniuersalem ecclesiam repraesentans: the most holie generall Synod of Basill lawfullie assembled in the holie spirit representing the vniuersall Church. The 31. Sess. beareth date ann. 1438. in which yeare began the Councell of Ferraria, adiourned afterward to Florence, as it appeareth in the proeme to the Councell. And least it might be thought, that the Synode Basiliens. was now determined, it is manifestlie apparent, that it both began before ann. 1431. and continued after, being not dissolued before ann. 1442. which date the 45. sess. beareth. But the Florentine Councell was ended ann. 1539. as it appeareth by the date of the letters of Vnion. How then could the Florentine be Generall representing the whole Church, whereas another generall Synode at the same instant was congregate at Basill? Neither yet was any thing con∣cluded

in the Synode of Florence against the Protestants faith: The question there handled, and for the deciding whereof both the Greeke and Latine Church were assem∣bled, was concerning the proceeding of the Holie Ghost from the Father and the Sonne. And whereas the Greekes were requested by the Pope, that the Synode would dis∣course of the transmutation of the bread, they refused, affirming they had no authoritie so to do, being called together, pro illa tantum spiritus sancti processione, onely for and about the procession of the holie-ghost. As for the letters of Vnion, wherein other articles are conteined, they were not made by the consent of the whole Synod: for as the storie saith, Multi prinsquam huiusmodi sub∣scriptio fieret discesserunt, Many were departed before any such subscription was made: neither did the Greeke Church obserue this vnion afterward, though Pope Eu∣genius cunningly made two of the Greeke Bishops, Bessa∣rion, and another, Cardinals of Rome, to keepe the Greeks in obedience to the Romane Church, but all would not serue.

Concerning the Tridentine Conuocation, there sub∣scribed onely vnto it of Cardinals, Archbishops, Bishops, not aboue 42. and the most of them were of Italy, Sicily, Spaine, though since an other tale is told vs from Collen, that there subscribed 25. Archbishops, and 168. Bishops, but they are all summed in grosse, their names are not ex∣pressed. Is not this sillie chapter or conuenticle of popish Bishops worthie the name (thinke you) of a generall Synode? with the which neither the Kings of England, and France, nor yet the Princes of Germany, consented or communicated. Many prouinciall Synods haue made as great an apparance of Bishops, and some haue exceeded. In the second Councell of Carthage there were present 214. Bishops. In the fift Councell of Carthage, ann. 438. Bishops 73. In the Synode Epaunens. 70. In the fourth Toletane 70. Bishops subscribed an. 681. why then should this late chapter of Trent presume beyond these prouin∣ciall Synodes, to be called Generall, or Vniuersall, consi∣sting

of so small a number of popish Bishops conspiring together, neither in number, honestie, or learning to be compared vnto the Bishops of diuers prouinciall Synods, we therefore force not whatsoeuer this conuenticle hath decreed.

6 It is a notable vntruth, that in the popish Church there is not, neither euer was any disagreement or con∣tradiction in matters of beleeuing, whereas the contrarie is most manifest & apparant, as these particulars do shew.

The Councell of Constance excommunicateth all those which communicate in both kinds, sess. 13. The Councell of Basile doth graunt to the Bohemians the vse of both kinds.

Both the said Councels decree, that a Generall Coun∣cell is aboue the Pope: and that it is veritas catholicae fidei a veritie of the catholike faith so to beleeue: and that per∣tinaciter repugnans est censendus haereticus, that he which obstinately resisteth, is to be iudged an heretike: and it is de necessitate salutis credere &c. of the necessitie of salua∣tion to beleeue that a generall Councell hath supreme authoritie: and yet for all this the contrarie was decreed, that the Pope is aboue a Generall Councell, Lateran. sub Leon. sess. 11.

The Franciscane Friers did teach, that the Virgin Mary was conceiued without originall sinne: the Dominicanes held the contrarie.

The Rhemists hold, that none are absolutely elected without respect had to their works, Annot. Hebr. 5. sect. 7. Bellarmine proueth the contrarie, that we are elected free∣lie without any foresight of works.

Some of the popish writers extoll free-will, giuing vn∣to the same a naturall power of it selfe vnto good, Scotus, Durandus, Gabriel.

Some do affirme the contrarie, as Capreolus, Marsilius.

Some of them hold, that, Episcopalis ordinatio, the or∣daining of Bishops is no sacrament, Dominicus a Soto, Caietanus, Durandus: Bellarmine with the rest affirme the contrarie.

Some that Matrimonie is no sacrament of the new te∣stament, as Durand, Alphonsus, Petrus a Soto: Bellarmine with the rest hold the contrarie.

Concerning the indeleble character, which they say is imprinted in the soule by the sacraments, Scotus saith, it can not be proued by the scripture; Gabriel doubteth whether the Church haue determined it: Bellarmine main∣taineth the contrarie.

Some thinke that in the Eucharist the substance of Christes bodie is present, but without quantitie, as Du∣rand; others that it hath quantitie, but no distinction or order of parts; as Ockam: Bellarmine saith it hath both.

Nicolaus 3. defined, that Christ had no propertie in any thing, Sext. decretal. lib. 5. tit. 12. c. 3. Iohn. 22. decreeth that opinion to be hereticall, that affirmeth Christ and his A∣postles to haue had nothing. And at this present there is no small diuision and discord betweene the popish secu∣lars, and Iebusites, euen in matters of iudgement and do∣ctrine, not only in externall points of difference.

1 The Priests deliuer this position, that a Catholike may commit of frailtie any sinne, that an infidel, heretike, or schismatike committeth, Replie p. 50. b. This Parsons denieth, and proueth the contrarie, Manifest. p. 28.

2 Father Parsons holdeth, that if a man do deteine an other mans goods wrongfullie, and be possessor malae fidei, he is absolutely bound by all possible meanes to restore them to the true owner, Manifest. f. 45. a. The Priests hold the contrarie, that a man is not bound to restore, when it can not be done without imminent danger, as to deliuer a man his sword, wherewith he purposeth to kil an other. Replie f. 63. b. and they are in the right.

The Ignatian diuines at Salamanca in Spaine, resolued vpon these conclusions to be sound in popish diuinitie, that the Catholikes in Ireland might with great merit ayde that Rebell Tyrone: that the Catholikes sinne mor∣tallie, that take part with the English: that they are by no construction Rebels, that fight against the Queene: Re∣plie f. 66. b. All which positions the secular Priests do

rightlie conclude to be false and vnchristian. Ibid.

4 Parsons affirmeth, that the consideration of Catho∣like religion is the principall point in the succession to the Crowne, Manifest. fol. 63. a. And he seemeth to con∣clude, that succession by birth and bloud is neither of the lawe of God, or nature, Quodlib. p. 30. The Priests hold the contrarie, that Catholikes are not bound to stand for a Catholike competitor, vnlesse there concurre the right of succession, Reply f. 76. a.

5 The Priests affirme, We are most confident not onely in the excellencie of our Priesthood, but also in the assurance, that we in the execution haue a sufficient direction of Gods spirit.

6 Parsons calleth this high presumption of heretikes, and denieth both, that by their character only Priests were made secure from erring, and so consequently the sacrament of orders not to conferre grace, which is a popish ground; as also that they cannot haue such assurance of Gods spirit: Ma∣nifest. fol. 87. a. b.

7 Parsons saith, that in Gods high prouidence we find the necessitie and ineuitabilitie of many accidents, Mani∣fest. fol. 100.1. The Priests say, these words taste vnsauou∣rie, if not hereticallie, to put absolute necessitie and ineuita∣bilitie, in those actions, which are subiect to mans wil and reason. Replie fol. 98. a.

8 Parsons saith, that this position, that the life and estate of secular Priests is more perfect then the state of religious men (which the Priests maintaine) is refuted and condem∣ned, not onely by Thomas Aquinas, but by S. Chrysostome and other writers of that time. Manifest. fol. 104. b.

9 The Priests call Parsons interpretation of that place of S. Iohn, Trie the spirit, &c. false and hereticall, thereby lea∣ding his Reader into a presumptuous error of iudging all both men and matters. Replie fol. 101. b.

10 The Priests hold, that the Pope as an Ecclesiasticall Magistrate, hath no power to moue warre for religion a∣gainst any tēporal Prince, or for whatsoeuer cause, or pre∣tence, &c. and that they would oppose themselues against him, if he should come in person in any such attempt, and that

they will reueale, whatsoeuer they shall know therein. Imp. con∣syd. p. 38. Parsons, full like himselfe, calleth these posi∣tions, pernicious, erronious, hereticall. Manifest. f. 13. b.

11. The Priests doubt not to say, that the Pope was not endued with the worthie gift of the holy Ghost, tearmed dis∣cretio spirituum, discerning of spirits, and that he was de∣ceiued in setting vp the Archpriest, Relat. p. 57. Imp. con∣syd. p. 11. Parsons stifly maintaineth the Pope not to haue erred herein. Manifest. 76. b. In diuers other points these two Popish sects doe differ, as may bee gathered out of their late polemicall writings and inuectiues set foorth by one against the other.

And three hundred more of these contradictions and diuersities of opinion in matters of faith and doctrine, which haue been and are in the Romane Church, might be brought foorth, but that it were needlesse (these fewe examples being sufficient to conuince the aduersarie of error) and superfluous: this being elsewhere in another worke performed, whither I pray the Reader to haue re∣course.

Is not this then a shamelesse man, that hath told vs so many lies together, and blusheth not to abuse such ho∣nourable persons, with his Frierly glosses? if his necke were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an yron sinew, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his face brasse, as the Prophet saith: he would neuer haue fa∣ced out, such manifest vntruths. But he may be very well compared to raging and running brooks, which as Basile saith: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as they runne carrie euerie thing along, which they meete with: So doth this bragger huddle vp together, whatsoeuer is in his way, be it true or false. And they thinke it a good piece of seruice, if they may with straining and ouerreaching bolster out a bad cause: much like to some, that Hierome speaketh of, who thought they might make bold with their disciples: Nos, qui necdum initiati sumus, audire debere mendacium, ne par∣nuli & lactentes solidioris cibi edulio suffocemur: And that we, which are hardly yet entred must heare lyes, least be∣ing yet but little ones and sucklings, wee might be choa∣ked

with stronger meate. But though their disciples are credulous, and will beleeue them vpon their word, they haue small reason to thinke, that wise and graue persons will be so easily deceiued.

Notes

• Contradi∣ction in Po∣pish teachers.
• Bellarm. de Eu∣char. lib. 4. c. 25 Dialog. 5▪ p. 498
• Vntruth 14.
• Romanists, Donatists, Marcionists, Luciferians, limit the Church of God to coun∣tries.

  Augustin. de vnitat. eccles. cap. 14.
• De vnitat. ec∣cles. cap. 19.
• Cont. Lucife∣rianos.
• Papists cut off from the true Church.
• Philip. 3.15.
• Vntruth. 15.
• The visible Church may erre.
• Psal. 13••. v. 13.14.
• Rom. 11. v. 21.
• Tract. 35. in Math.
• Vntruth. 16.
• Romane Church retei∣neth and maintaineth many heresies.
• August. heres. 7 Heres. 16. Heres. 24.
• Heres. 27.
• Heres. 38.
• Heres. 39.
• Heres. 46.
• Heres. 47.
• Heres. 17. Heres. 70. Heres. 50. Heres. 88. Heres. 46.
• D Sutcliffes challenge cap. 4. Tetrastyl. 2. pill. par. 3.
• Vntruth. 17.
• Protestants neuer con∣demned in any true gene∣rall Councell.
• Lib. 2. de concil. authoritat. ca. 19.
• Florentine proued no generall Councell.
• Sess. 1. Basiliens.
• Florent. sess. vltim.
• Florentin. sess. 25. in fine.
• Florent. synod. conclus.
• Decret. Eugen. ex Platin. ant•• concilium.
• Ex edition Petr. Crabb.
• Trident. synod. impress. Colon. pa. 416.
• Tridentine, a Chapter rather then a Councell.
• Caranza.
• Ex Petr. Crabb.
• Vntruth. 18.
• Papists differ in matters of faith.
• Basiliens. sess. 33. Ibid.
• Martin. 5. epist. 16. post concil. Basiliēs.
• Fox pa. 800.
• Lib. 2. de grat. ca. 10.
• In 2. Sentent. dist. 28. in 3. dist. 27.
• In 2. Sentent. dist. 28. In 1. qu. 20. Lib. 1. de Sacram. ordin. ca. 4.
• Lib. 1. de ma∣trim. ca. 5.
• Lib. 2. de sa∣cram. ca. 20.
• Lib. 3. de sa∣cram. Eucha. ca. 5.
• Extrau. Ioann. 22. tit. 14. ca. 4.
• Difference betweene Po∣pish Priests & Iudasites in points of do∣ctrine.
• Tetrastyl. pill. 4 part. 4.
• Isai▪ 48.
• Ad Pammach. & Ocean.