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The Rhemists affirm, that the Apostle condemneth only Jewish days, but not Christian days, and that we do falsely interpret his words against their holidays. Cartwright answereth them, that if Paul condemned the observing of feasts which God himself instituted, then much more doth he condemn the observation of feasts of man’s devising.
To these instances I add, that the Rhemists confirm the least of their assumption of Mary for the other feasts which the church of England observeth. And so doth J. Hart. Sect. 5. It will be said, that Papists have no ground nor reason to confirm any of their superstitions by the English ceremonies. But I answer: 1.
They will tell us that they urge not the ceremonies as necessary in themselves, but only as necessary in respect of the church’s determination, and because of the necessity of obeying those who are set over us. But, I pray, is not this as much as the Rhemists say, who place the necessity of their rites and observances, not in the nature of the things themselves, but in the church’s precept?
And how will the Bishop make their participation free of this idolatrous kneeling? The Rhemists show us, that when they are eating and drinking the body and blood of our Lord, they adore the sacrament, and, humbling themselves, they say to it, Domine non sum dignus, Deus propitius esto mihi peccatori. 5.
The Rhemists will have them to be called caenas dominicas.
The Archbishop of Spalato was upon the same course of reconciliation, but his books were condemned as heretical, in the decree given at Rome, anno 1616, by the congregation of cardinals deputed by Pope Paul V., for the making and renewing of the index of prohibited books. The Rhemists tell us, that they will avoid not only our opinions, but our very words which we use.
The Rhemists think, that meats of themselves, or of their own nature, do not defile, “but so far as by accident they make a man to sin; as the disobedience of God’s commandment, or of our superiors, who forbid some meats for certain times and causes, is a sin.” And they add, “that neither flesh nor fish of itself doth defile, but the breach of the church’s precept defileth.” Aquinas defendeth that trin-immersion is not de necessitate baptismi, only he thinks it a sin to baptise otherwise, because this rite is instituted and used by the church.
For just so the Rhemists think that the times and places of Christ’s nativity, passion, burial, resurrection, and ascension, were made holy; and just so Bellarmine holdeth, that Christ did consecrate the days of his nativity, passion, and resurrection, eo quod nascens consecrarit præsepe, moriens crucem, resurgens sepulchrum.
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