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 Rhemist 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 vs as other vertues wrought in vs 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 vs 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 onely and hath place onely 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. The Rhemists take vpon 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 his 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 vs 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 vs Thou art worthie to take the booke and to open the seales thereof because thou was killed Reuelat. 5. sect 9. Christ therefore in respect of his passion did fully deserue all that glorie which hee hath obtayned for vs 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 vnto him before the worlde was Iohn 17. 5. That our afflictions are meritorious of heauen Rom. 8. 18. Saint Paul sayth 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 in 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 vs 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 11. 20. Hee meaneth not the Sacrament which Christ instituted at supper but the feastes of loue 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 vnderstanding 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 haue 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 and all is not to be referred vnto God 1. Corinth 3. sect 2 Rhemist that man was neuer without free will but it is made onely 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 vs both the will and the deed Philipp 2. 13. That wee are not formally made iust by the righteousnesse of Christ imputed vnto vs but by a iustice inherent and resiant in vs. 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 onely 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 onely 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 vnto them religious worship contrarie to the scripture Children keepe your selues
yee saued through faith not of workes then it followeth ver 10. for wee are his workemanship created in Christ Iesus vnto good workes which God hath or deyned that wee should walke in Here the apostle excludeth euen workes of grace prepared and or dayned of God from being any cause of our iustification Distinct. 43. Some things doe iustifie Ex opere operantis by the worke of the doer Id est fide deuotione suscipientis That is by the sayth and deuotion of the recevuer so the sacramentes of the old law did iustifie Some things doe iustifie Ex opere operato by the very worke wrought as the Sacraments of the New Testament Bellarm. de effect sacr lib. 2. cap. 13. Contra. First there is one and the same efficacie substance and operation in generall of the Sacraments both of the olde and newe Testament For they did eate the same spirituall nieate and drinke the same spirituall drinke 1. Cor. 10. 2. 3. Secondly Yet neither of them do conferre grace or are causes of our iustification before God but are onely seales of the iustice or righteousnes that commeth by faith Rom. 4. 41. Yet wee graunt that in the Sacraments of the Gospell there is a more liuely resemblance and more full representation of spirituall things than there was in the other in which respect they are preferred before them Thirdly Wee are not iustified before God in part or in whole by any worke either operantis or ex operato of the doer or of the thing done But wee are iustified onely by faith all workes euen such as are wrought in vs by grace are excluded from being any cause of our iustification before God Ephes. 2. 10. 11. Fourthly And so farre is it off that any iustification can bee had ex opere operato by the worke wrought without respect to the faith of the doer that no such worke is at all acceptable to God much lesse able to iustifie for without faith it is impossible to please God Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head Distinct. 44. To extenuate eneruate the force efficacie of the death and passion of our Sauiour Christ as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world vnlesse other satisfactions as helpes were ioyned thereunto they haue forged and deuised impious and blasphemous distinctions of their owne First there is a kinde of satisfaction Pro amicitia restauranda for restoring vs to the friendship of God there is another Pro iustitiae restauranda for restoring of iustice lost and decayed in vs the first satisfaction is only wrought by the death of Christ the other must be wrought by vs Bellar. de poenitent lib. 4. cap. 1. Contra. Christ hath satisfied for vs in paying the raunsome for our sinnes and hath reconciled vs to God in imparting to vs of his righteousnes He hath made him to be sinne for vs which knew no sinne that wee should be made the righteousnes of God in him 2. Cor. 5. 21. therefore Christ hath by his death not onely redeemed vs and reconciled vs to the fauour of God but hath also clothed vs with his righteousnes who is made of God vnto vs our wisedom righteousnes sanctification redemption 1. Cor. 1. 30. Not onely our redemption but our righteousnes hec hath therefore satisfied the wrath of God in restoring his friendship and hath repaired iustice decaied in vs by his iustice and righteousnes Distinct. 45 There is a satisfaction pro â—câ—â—â—a for 〈…〉 another kinde pro poena for the punishment The first was 〈…〉 by Christ 〈…〉 the other is our satisfaction to bee 〈…〉 mine ibidem So there is duplex 〈…〉 〈◊〉 double or twofold remission of sins the first in baptisme both 〈…〉 poena from fault and punishment the second from the fault but wee our selues must satisfie for the punishment Bellarm. depoenitent lib. 4. cap. 14. Contra. If our sinnes be for giuen vs the punishment likewise together with the sinne is remoued for sinne causeth death and all other punishments It should not therfore stand with the iustice of God to lay punishment vpon men hauing forgiuen them their sinnes for this were to say that their sinnes are not truely forgiuen Christ hath set vs at peace with God by the bloud of his crosse Coloss. 1. 20. Ergo hee hath satisfied both for the offence and punishment For if God punish stil then were we not at perfite peace with him his anger yet abiding And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment the second but for the sinne the Apostle reasoneth cleane contrarie If while we were yet sinners and enimies Christ dyed for vs much more being iustified by his blood and reconciled by his death wee shalbe saued from wrath through him Ro. 5. 10. 11. Much more saith the Apostle if then in the first reconciliation to God we had remission of both being now reconciled wee shall much more Hence also it is manifest that Christ worketh all both before our reconciliation and after Distinct. 46. Men also may satisfie for the fault but ex congruo non ex condigno It is a satisfaction of congruitie not of condignitie Bellarm. li. 4. de poenitent cap. 1. Contra. There is no satisfaction wrought by man for his sinnes no not of congruitie First it is repugnant to the nature and propertie of satisfaction for that which is of congruitie is accepted of fauour but satisfaction is an exact compensation in respect of iustice by this God is iustly satisfied by the other hee is but enclined to fauour as they teach Secondly there is no satisfaction for sinne ex congruo for when we were enimies saith S. Paul wee were reconciled to God Rom. 5. 10. But nothing that enimies can do is acceptable vnto God therfore God cannot any waies no not ex congruo by our satisfaction be appeased before our reconciliation nor yet afterward for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ. Distinct. 47. Man can not satisfie God for the eternall punishment due vnto sinne but for the temporall he may Bellarm. lib. 4. de poenitent cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vs by his most precious bloud he hath not onely satisfied for our sinne but for our punishment both eternall and temporall due vnto sinne Heb. 10. 14. with one offring hath he made persite or as the Rhemistes read consummated for euer them that are sanctified If then he haue consummated vs by our redemption he hath satisfied for all for if any thing were left to be done by vs wee should not be consummated by him And as for the punishments and chastenings of this life S. Paul sheweth the ende of them not to make satisfaction but we are chastened of the Lord that we should not be condemned with the world 1. Corinth 11. 32. Distinct. 48. There is
all sinnes and make the offender guiltie much or little Otherwise there should not haue needed any sacrifices to be prouided in the law for sinnes done of ignorance Leuit. 4. Whatsoeuer is not of faith is sinne Rom. 14. 23. He sayth not whatsoeuer is done of malice or wilfulnes but whatsoeuer is not of faith that is of a sure ground done with certaine knowledge and perswasion and according to a good conscience as Bernard expoundeth the place De fide vera non falsaputo dixisse Apostolum omne quod non ex fide peccatum quia fides falsa fides non est Non autem ex fide vera bonum creditur quod malum est I thinke the Apostle spake of a true not a false faith in that place Whatsoeuer is not of faith is sinne because a false faith is no faith and by a true faith a man can not beleeue that to be good which is euill lib. de Dispensat Therefore all sinnes done ignorantly and simply though the intent be neuer so good do make the partie that sinneth guiltie and faultie Distinct. 57. There is a double certaintie of saluation Certitudo infallibilis an infallible certitude which a man cannot haue in this life certitudo humana moralis a morall and humane certitude and this is sufficient for a man to rest himselfe vpon Bellarm. de Sacram. lib. 1. cap. 28. Contra. First they speake contraries for how can there be a certitude not vnfallible for that that is certaine is vnfallible and what is fallible is vncertaine Secondly The Apostle saith otherwise Giue diligence to make your calling and election sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure without staggering or wauering For if ye do these things ye shall neuer fall 2. Peter 1. 10. Is not this an vnfallible certitude whereby a man shall be assured neuer to fall If this might not be attained vnto in this life S. Peter would not exhort vnto it Distinct. 58. I let passe here their idle fansies and fonde schoole distinctions not fit to bee vsed by boy Sophisters much lesse by men that would be counted graue diuines As how there are causae morales iustificationis aliae causae Physicae Morall causes of our iustification and Physical or naturall causes Bellarm. de effect sacram lib. 2. cap. 11. Contra. This distinction is repugnant to the Iesuites own doctrine for faith is no Morall but a Theologicall vertue as he distinguisheth them but it is faith that iustifieth Rom. 5. 1. Ergo no morall vertue Themselues also exclude the workes of nature from being any cause of iustification how then can there be any Physicall causes for in deede our iustification is no Physicall or naturall but a metaphysicall and supernaturall worke Distinct. 59. Not much vnlike to this is that distinctiō of dolor summus intensiuè appretiatiuè Our sorrow is greatest intensiuely when it is in the highest degree It is the greatest appretiatiuely or in estimation when as wee sorrow not for a thing as much as wee can yet wee had rather loose other things than loose that As a godly man may mourne intensiuelie for the death of his children more than for his sinnes yet hee had rather loose his children than the fauour of God True contrition then requireth sorrow in the highest degree appretiatiuè but not intensiuè Bellarm. lib. 1. de poenitent cap. 11. Contra. It is not possible that a man should weepe more for that which hee lesse esteemeth And if a man mourne more for a temporall losse than for his sinnes hee mourneth not a right Therefore sorrow for our sinnes ought to be the greatest in the highest degree intensiuè And thus true sorrow is described in the Scriptures Wee roare like Beares and mourne like Doues Esay 59. 10. Beholde O Lorde how I am troubled my bowels swell my Liuer is powred out vpon the earth Ierem. Lament 1. 20. O that my head were as the waters and mine eies as fountaines of teares Ierem. 9. 1. Cut off thine haire O Ierusalem and cast it away and take vp a complaint Ierem. 7. 29. They shall mourne like Doues smiting vpon their breastes Nahum 2. 7. In that day shall there be great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo Zachar 12. 11. Thus the Prophets did vse to describe true sorrow for sinne than the which none could be greater as Moses saith Seeke the Lorde with all thine heart and all thy soule Deut. 4. 29. Wherfore sorrow for sinne ought to be the greatest and chiefest of all other euen intensiuè as wee haue said Distinct. 60. Many such goodly distinctions they haue as to shewe that two bodies may be in one place they haue inuented this distinction there is duplex diuisio extrinseca respectu locs intrinseca ratione subiecti There are two kindes of diuision of one thing from another the externall diuision in respect of place the internall in respect of the subiect And so when two bodies are in one place they are internallie distinct from themselues though they be not distinct and diuided in place the first diuision is taken away not the second Bellarm. lib. 3. de Eucharist cap. 3. See what iugling here is and all to breede an impossible conclusion for seeing euery bodie hath his proper place yea spirites haue their proper definite places much more bodies two bodies then must haue two places vnlesse they be mingled and incorporate together and so make but one bodie Thus they distinguish of the being and subsistence of the accidents of bread and wine in the Eucharist without their subiects sunt in se negatiue non positiuè they haue a being in themselues negatiuely not positiuely Bellarm. lib. 3. de Eucharist cap. 24. Is not this good stuffe I pray you what is esse negatiue to be with a negatiue that is put the negatiue non to esse and so non esse by this skilfull Philosophie shall be esse not to be is all one with to be Such toyes these vaine men do traine vp their schollers in and thinke by them to deceiue the worlde I will trouble the Reader at this time with no more of their stuffe by these examples alreadie set foorth wee may giue our iudgement of the rest That their distinctions are lewd sophisticall and vaine inuentions to obscure the truth withall and not woorth a rush all distinctions wee condemne not wee knowe they haue their profitable vse for the finding out of truth and discouering of falshood but such distinctions as serue to countenance errour superstition against the manifest truth of Gods worde such as are these Popish distinctions wee vtterly abhorre condemne Of such distinctions we may say as one of their owne fellowes said of that distinction of Simonie There were Simoniaca de sui natura there were Simoniacall things by nature forbidden by the worde of God as to buy or sell Sacraments Simoniaca iure positiuo Simoniacall things by the positiue lawe and constitutions of
thereof That wee affirme the Church may faile in faith Annot. Luk 18. Sect. 8. Wee say onely that the Church may erre in some points of doctrine but not finally fall away from the faith Fulk ibid. That we pretend that God draweth vs against our wil without any respect to our consent Iohn 6. 2. God of vnwilling maketh vs willing by changing our will to embrace Christ gladly and otherwise we teach not That wee affirme the Holie Ghost to be none other but the gift of wisedome in the Apostles and a fewe other for gouernment Annot. Act. 8. Sect. 7. But none of vs sayth so It is a meere slaunder That wee allow no fasting but morall temperance and spirituall fasting from sinne Act. 13. Sect. 5. Whereas we do acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously imagine That wee should saye that the preaching of the lawe and iudgement to come maketh men hypocrites Act. 24. Sect. 2. Whereas wee hold the preaching of the lawe to be necessarie to bring men to repentance But iustificatiō by keeping the law which they teach we vtterly condemne That wee would haue all men to be present and giue voice in Councels Act. 19. Sect. 5. We say not so for that were impossible But we hold against our aduersaries that as wel the learned and discreete amongst the lay men as the Clergie ought to be admitted to consult of religion And that not only Bishops but other Pastors also and Ministers ought to haue deciding voices in Councels That wee condemne good woorkes as sinfull Pharisaicall hypocriticall Rom. 2. Sect. 3. Whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation We onely exclude them from being any cause of our iustification before God Annot. Rom. 2. Sect. 4. That wee affirme that God iustifieth man that is to saye imputeth to him the iustice of Christ though hee bee not indeede iust or of fauour reputeth him as iust when in deed he is wicked impious and vniust And that we thinke it is more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an ill man so continuing for iust than of his grace and mercie to make him of an ill one iust in deede and so truely to iustifie him This is a great slaunder For wee thinke and saie that God of a wicked man by his grace and mercie doth make him iust in deede by the iustice of Christ neither calling no◠accounting him iust that continueth wicked as he was before but giuing him also the spirite of sanctification whereby after he is made iust by grace he doth the workes of iustice and keepeth Gods commaundements though not perfectly in this life Fulk ibid. That wee gather of those termes vsed by the Apostle Rom. 4. couered v. 7. not imputed v. 8. That the sinnes of men be neuer truely forgiuen but hidden onely Annot. Rom. 4. Sect. 7. Wee say that our sinnes are truelie forgiuen vs for Christes sake and our conscience freely discharged of them Christ hauing satisfied the iustice of God perfitly for them That wee teach that the Sacramentes of the Church giue not grace and iustice of faith but that they be notes markes badges onely of our remission of sinnes Rom. 4. Sect. 8. Wee say not that they are only markes and badges but as the Apostle saith seales of God to assure our faith of iustification by remission of sinnes And yet it followeth not that the sacraments should giue or conferre grace That to establish our fiction of confidence as they not without blasphemie call it wee make no account of the Articles of the Faith the beleeuing whereof onely iustifieth they say Annot. Rom. 4. Sect. 9. Wheras wee affirme that we are iustified by none other faith but that which is declared in those Articles not by a bare knowledge or beleefe of them that they are true which the diuel hath many reprobates but by stedfast beleeuing of them with a sure trust and confidence in Christ whereby we are made partakers of his precious merites and assured of the remission of our sinnes That we should say Man hath no more free will than a piece of clay Rom. 9. Sect. 7. Whereas we onely saie that our free will hath no power or strength at all to will or doe the thing that is good without the grace of God That we say the faithfull be sure they shall neuer sinne Rom. 8. Sect. 9. We saie onely that they are sure to be preserued from that sinne which is irremissible which is the sinne against the Holie Ghost That where the Apostle saith It is better to marrie than to burne that the Protestants thinke to burne is nothing else but to be tempted because they would easilie picke quarrels to marrie 1. Corinth 7. Sect. 8. Wee do not so thinke that to burne is onely to be tempted but to be so continually inflamed with lust that the will doth consent desire quenching Fulk ibid. That wee will not haue men woorke well in respect of rewarde at Gods hande 1. Corinth 9. Sect. 7. Wee say not so but that men ought not to worke well onely as hirelings for hope of rewarde but chiefely and principally of louing obedience and duetie as of children to their father That wee seeme by abandoning other names of the Communion sauing this calling it supper to haue it at night and after meate 1. Corinth 11. Sect. 8. Wee retaine other names of this Sacrament beside as the Communion the Sacrament of the bodie and bloud of Christ the Eucharist and such like and it is but a vaine conceit that wee encline it to haue it at night when they see our vsuall and dailie practise to the contrarie They say wee professe that wee make no consecration benediction or sanctification of the bread and wine at all in the Sacrament but let the bread and wine stande aloofe and that wee occupie Christes wordes by way of report onely and narration applying them not at all to the Elements proposed to be occupied 1. Corinth 11. Sect. 9. All this is vtterly false for wee professe that by praise and thankes-giuing for the death of Christ and by prayer vnto God that we may be partakers of the bodie and bloud of Christ we consecrate blesse and sanctifie the bread and wine to be the holy blessed Sacraments of the bodie and bloud of Christ. And wee doe also apply the wordes of institution to the Elements though not after their Magicall fantasie praying thus That wee receiuing the secreatures of bread and wine according to Christes holie iustitution which is rehearsed out of the Gospell in remembrance of his passion may be partakers of his most blessed bodie and bloud This is who seeth
And that it might was truely pronouncod by Caiphas that Christ was worthie of death And thus wickedlie they take part with Annas and Caiphas against Christ. Some other papistes say that they erred not in the sentence giuen against Christ for he was in deede guiltie of death hauing taken our sinnes vpon him but the error was in the manner of their proceeding which was done tumultuonsly and by suborning of false witnesses And this saith Bellarmin their great doctor is Probabilis sentētia a very probable opiniō de concilior authoritat lib. 2. pag. 8. Yea they speake yet more plainly Iudaei mortaliter peccassent nisi Christum crucifixissent the Iewes had sinned mortally if they had not crucified Christ. distinct 13. Itē in margine An other saith Petrus non fidē Christi sed Christum salua fide negauit Peter denied not the faith of Christ but his faith saued hee denied but onely Christ. Copus dialog 1. pag. 51. Is not here good popish diuinity that Christ may be denied without deniall of the faith The Rhemistes affirme that Christ did penance by fasting solitarines and conuersing with beastes Mark. ◠sect 6. This is great blasphemie for Christ was free from sinne therefore needed no repentance That Lazarus and Abraham were both in hell and not in the kingdome of heauen before Christ. Rhemist Luk. 16. sect 1. A blaspemie contrarie to scripture which saith that the rich man onely was in hell ver 23. and not that Lazarus was in hell They deny that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God of himselfe Rhemist Iohn 10. sect 3. Whereas the scripture speaketh plainely that as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Iohn 5. 26. what is it to haue life in himself but to be God in himselfe The sufferings passions of the Saintes dedicated and sanctified in the blood of Christ haue a forcible satisfactiō for the Church the particular members thereof and are the accomplishment of the wantes of Christes passions Rhemist Coloss. 1. sect 4. An horrible blasphemy against the merite satisfaction of Christes death as though it were not sufficient in it selfe to satisfie for al his members but his wantes must be supplied by the satisfaction of others contrarie to the scripture which saith that Christ by him selfe hath purged our sinnes Heb. 1. 3. therefore not by any other but sufficiently in his owne person Bellarmine saith Non dubitantur multi esse fideles qui nondum iustificati nec redempti sunt It is not to be doubted but that there are many faithfull men which are not yet iustified or redeemed de Miss lib. 2. cap. 22. resp ad 4. obiect yea he saith most blasphemously Hominem cum vera fide damnari That a man hauing a true faith may for al that be condemned De baptism lib. 1. cap. 14. Great blasphemies contrarie to scripture being iustified by faith saith S. Paul we are at peace with God Rom. 5. 1. And we are saued by faith Ephes. 2. 10. If then faith bringeth peace of conscience and saluation how then is it possible that with this faith men notwithstanding should be condemned That we are not formaliter that is formallie iustified by the righteousnes of Christ. Bellarm. lib. 1. de baptis cap. 21. resp ad argum 4. yet S. Paul saith that Christ is our wisedome righteousnes 1. Cor. 1. 30. his righteousnes is our righteousnes what is this else but the verie forme substance and matter of our righteousnes And againe saith he sacrificium crucis non efficienter iustificat Christes sacrifice vpon the crosse doth not iustifie as an efficient cause de Miss lib. 2. cap. 4. Thus Christes death is neither formal nor efficient cause of our iustification with papistes I pray you then what is it But the Apostle I am sure saith otherwise That Christ hath recōciled vs in the body of his flesh Col. 1. 21. 22. he then that reconcileth ransometh or redeemeth vs what is he else but an agent efficient working cause of our redemption reconciliation Bellarmine also saith Accedente dei gratia vere possumus aliquo modo ex proprijs ad aequalitatem ac per hoo iuste ex condigno satisfacere By the grace of God we may make satisfaction truely in some sorte of our owne and to a full equalitie yea iustly and condignly de poenitent lib. 4. cap. 7. A most horrible blasphemie that man may satisfie God by his owne proper workes fully according to the exact rule of iustice Iob saith contrary That man can not aunswere God one thing of a thousand Iob 9. 3. Neither is this blasphemie much qualified by saying that wee may satisfie by grace For these two Gods grace and our satisfactorie workes cannot stand together as S. Paul sheweth If it be of grace it is no more of workes for then grace were no more grace but if it be of workes it is no more of grace for then worke were no more worke Rom. 11. 6. Our saluation then can not be of grace and workes together for the one excludeth the other And I pray you to what purpose died Christ if men receiue grace so fully to satiefie for them selues If righteousnes be by the lawe saith the Apostle Christ died without cause Galath 2. 21. And euē this righteousnes of the Law was also of the grace gift of God for the Lawe is holy iust and good Rom. 7. 12. And euerie good gift is of God Iam. 1. 17. Wherefore to say that a man by working well euen of the grace and the gift of God is iustified is to make the death of Christ needelesse and in vaine What greater blasphemie then can be vttered by any heretikes in the world then this Now in the last place commeth in wicked blasphemous frier Tecell the Popes pardoner who made his proclamations openly in the Churches to the people in this sort Although a man had laine with our Ladie the mother of Christ and had begotten her with childe yet were he able by the Popes power to pardon the fault Sleidan lib. 13. Vnto these blasphemies afore rehearsed we may adioyne such like popish stuffe out of their Ladie Psalter which was compiled by no small person among them but euen by that Seraphicall doctor of theirs Bonauenture a Cardinall of Rome who liued Ann. 1170. and was Canonized for a Saint by Pope Sixtus the 4. ann 1482. In this blasphemous Psalter such psalmes as the prophet Dauid endited to the honor of God are applied by the foresaid Doctor to the praise of his Ladie And therefore he in diuerse psalmes in steed of the name of the Lord hath put in the name of our Ladie Some fewe examples it shall not be amisse to see Psal. 4. Benedicta sis domina in aeternum maiestas tua in seculum glorificate eam omnes gentes Blessed be thou o Ladie for euer and thy maiestie for
I say of this popish religion ifit agree not to the gospell Non est religio quia nonrecta It is no religion because it is not right But if they shall say vnto vs that their profession is agreeable to the worde of God not that which wee haue 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 haue 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 Heresies 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 vs 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 vs 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 haue inuented against vs but more iustlie and with a great deale more trueth The first heresie which the Iesuite obiecteth against vs is of the Simonions and 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 onely by faith We aunswere who seeth not with what impudencie these thinges are obiected against vs 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 ascribed 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 vs as heretikes because we affirme iustification by faith onely 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 heresie 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 vnto this wickednes by the appointment of God Ans. 1. Augustine reporteth not this to haue 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 onely 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 vnto 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 vnto 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 vtterly 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 out Ans. 1. Caluine saith not that the image of God was altogether lost perished in man but that it was corrupted onely 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 euery part became corrupt Hypog lib. sen. articul 3. Fourthly Bellarmine obiecteth the heresie of the Pepuzianes who do permit women 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
counted heretikes for Christ saith my wordes are spirite and life the flesh profiteth nothing Iohn 6. Vpon 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 commendauâ— spiritualiter intellectum viuificabit vos You must spiritually vnderstande that which I say You shall not â—ate this bodie which you see nor drink my bloud which they shall shed that shall crucifie me I haue commended vnto you a certaine sacrament it being spiritually vnderstood shall quicken you in Psalm 98. So Bernard saith writing of the Eucharist Cibuâ— 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 haue Christ not as the Angels haue 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 haue any against vs. Thus as wee see the Iesuite hath almost runne himselfe out of breath in following vs with open crie of heresie might and maine hath hee laboured to charge vs with twentie heresies but hee hath tolde as manie vntruthes and lies Let any indifferent man now consider how the Iesuite hath paltred with vs. 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 vpon vs which doe with better right rec oyle vpon themselues as haeres 14. 17. Thirdly he slaundereth vs 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 vnto 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 giue 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 vs hee might somewhat beare with vs because wee erre and are deceiued with Augustine Although in deede as Augustine aunswereth Hierome Puto quia cum his errare nec te ipse patieris I 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 haue 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 vs them selues as it shall now appeare are fallen into Wee will therefore seeing the Iesuite hath first prouoked vs to this cumbate a little requite his kindnes and bestowe vpon him and his fellowes a full scoace of heresies not deuised or imagined by vs 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 quâ— 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 Carpâ—crates that monstrous heretike was noted also of heresie because shee worshipped the images of Iesus and Paul and offered incense vnto 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 vnto 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 vnto it 2. King 18. 4. Secondly the heretikes called Heracleonitae did after a new sort purge and redeeme their dead by anointing them with oyle balme haeres 16. So the Papists haue 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 and holy man and they counted his wicked act in betraying of Christ for a singular benefite August haeres 18. So some of the Papists haue 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 coÌ„demn mariages made no better account of them than of fornication neither do they receiue any maried person 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
offend against the lawe of charitie Leuitic 5. 4. 1. Samuel 25. 22. Dauid breaketh the oth or vowe which he had rasblie made in his anger That Christ was Verèmendicus A meere begger and wanted both the vse and dominion of temporall thinges Bellarm. de monach lib. 2. cap. 45. But Augustine according to the scriptures saith Nisi putetis quia dominus petebat indigebat cuiseruiebant angeli qui de quinque panibus tot millia pauit Vnlesse ye thinke saith he that Christ begged was in want vnto whom the Angels ministred and who was able of fiue loaues to feede so many thousand in Psal. 146. This opinion which the Iesuite holdeth that Christ was a begger was condemned by Pope Paulus 2. for heresie Ann. 1465. ex histor sca. mundi Howe dare hee then controule his Pope holy fathers determinate sentence Diabolus odit imagines The deuill himselfe hateth and cannot abide an image Bellarm. de imaginibus sanctor lib. 2. cap. 12. yet S. Paul saieth what is offered or sacrificed to Idols is sacrificed to deuils 1. Corinth 10. 20. He doth so abhorre an image that who so worshippeth them doth the deuill great seruice Whensoeuer wee see either a maunger to be painted or grauen to represent the natiuitie of Christ or a post or piller to represent his scourging Non carent veneratione sua There is some religious reuerence to be done vnto them Bellarm. de sanctor imaginibus lib. 2. cap. 30. So in the Iesuites iudgment euerie Alehouse painted cloath shewing any such picture must be adored and worshipped That the sacrament doth conferre grace Ex opere operato by the very worke that is wrought that is the externall action not for the worthines of the minister or the receiuer Neither doth faith giue efficacie to the sacrament no more then the drines of the wood is the cause that it burneth which is the fire Bellarm. lib. 2. de effect sacrament cap. 1. not 4. These are foule absurdities as to thinke that any action of it selfe pleaseth or is acceptable vnto God without faith contrarie to the scripture Hebr. 11. 6. And to make the sacramentes to be more principall then faith whereof they are but seales Rom. 4. 11. And faith being the verie life of a righteous man Rom. 1. 17. Thata Pagane or Infidell may baptize in a case of necessitie or extremitie Bellarm. de Baptism lib. 1. cap. 7. A verie absurde thing that one by Baptisme may be receiued into the Church and made a member of Christ by him that is not in the Church nor of the bodie of Christ nor euer was Whereas Christ said onely to his Apostles Goe and teach al nations baptizing them c. Math. 28. 19. That it is very probable that Iohn Baptist vsed no forme of words at all in his baptisme Bellarm. de sacram Baptis lib. 1. cap. 20. Which is an absurd saying and contrary to S. Paul who testifieth of Iohn that he baptized the people saying vnto them That they shoulde beleeue in him which should come after him that is in Iesus Christ Act. 19. 4. That the Apostles were first made priests in the institution of the Lords supper and Bishops afterwarde when Christ was risen from the deade Bellarm. de sacram Confirmat cap. 12. resp ad 2. argum But what neede they be ordained priestes or Bishops who already were called to be Apostles which is the first and chiefest office in the Church Ephes. 4. 11. And includeth other inferior functions for the Apostles together with their Apostleship were made pastors and doctors Bishops to if you wil of the Church so that they needed not any new inuesting to these functions That the Bishop is the onely pastor of his diocesse and that inferior ministers teachers are not pastors properlie Bellar. de Concil lib. 1. cap. 15. Yet S. Peter maketh Elders Presbyteri as they translate priestes to be the proper pastors of their seuerall charges Feede the flocke of God which dependeth on you 1. Pet. 5. 3. But if a particular flocke or congregation depend on their teacher and instructer then is he properly their pastor The regiment of the Church is easier then the gouernment of the common wealth Facilior est gubernatio ecclesiastica quam politica Bellarm. de Roman pontif lib. 1. cap. 9. respons ad obiect 4. Here the Iesuite bewraieth his great ignorance seeing there is no greater charge thē that which concerneth the soules of men the care wherof Bellarmine confesseth not at al to belong to the politicall or ciuill magistrate And therefore S. Paul crieth out in admiration of this waightie and wonderfull calling Who is sufficient for these thinges 2. Corinth 2. 16. And therefore calleth the care which he had of the Churches a trouble a cumbrance 2. Corinth 11. 28. It is not therefore so light and easie an office as the Iesuite thinketh to haue charge of mens soules Tantum abest saith Bellarmine vt negatio Petri obsit primatui vt potiùs eum confirmet Peters deniall of Christ was so far from hindering his primacie that it did rather further it De Roman pontific lib. 1. cap. 28. A greate absurditie for it was so sarre from being any helpe or furtherance to Peter that it had bene sufficient without the great mercie of God to haue hindred his saluation And if Peter receiued such a benefite by his deniall of Christ he might haue spared some teares and not haue wept so bitterly for his fault Whereas we alleadge against our aduersaries that it is like that Peter was not at Rome when S. Paul wrote his Epistle to the Romanes because he is not remembred amongest so many in the Apostles salutation cap. 16 They shape vs these and the like aunsweres It might be that Peter at that time was out of the towne or that there were special leters sent to Peter beside or this epistle might be sent enclosed to S. Peter by his means to be deliuered to the Church Rhemist annot Rom. 16. sect 4. Who seeth not the absurditie and insufficiencie of these aunsweres That Peter failed in charitie when he denied Christ and not in faith if he failed in faith he lost the confession of faith not faith it selfe Bellarm de Roman pontif lib. 4. cap. 3. But how I pray you can a man faile in charitie and not in faith seeing a liuely faith alwaies worketh by loue Galath 5. 6. and can not be separated or diuided from it And it is as absurd a thing to say a man may loose the confession of his faith and yet keepe his faith sound for these two are the principall fruites of faith to Beleeue with the heart and confesse with the mouth Rom. 10. 10. And where either of these is wanting there cannot be a right perfect faith That the pope as he is pope can not erre And yet whether he may erre or not Est ab omnibus fidelibus obedienter audiendus He is obediently to be heard and
punishment in purgatorie exceedeth the greatest torment in this life Bonauenture denyeth that and saith that the greatest paine of purgatorie onely exceedeth the greatest of this life And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie for there is no such place as we haue elsewhere shewed That the Saints know our prayers though it be not agreable to scripture yet it is agreed vpon among papists yet about the maner how they come by the knowledge of our praiers it is not amongst them agreed Some thinke that mens praiers are at that instant reuealed to Saints when they are made Others that in the beginning of their happines so soone as they are receiued into heauen they beholde all things in God as in a glasse which appertaine to them And this Bellarmine taketh to be the more probable opinion ca. 20. yet it is but a prophane speculation for God himselfe onely knoweth the heart neither will he giue his honour to another Caietanus Cardinall confoundeth images idols taking them for all one Bellar. and the rest make great difference betweene them Images they say they haue but no Idols Bellarm. de imaginib sanctor lib. 2. cap. 7. Some papistes hold opinion that the Images of the Trinitie ought not to be made Abulens Durand Peresius Caranza who beside alloweth not the Image of Christ to be made Others hold the contrary that they may safely bee made and adored Caietanus Catharinus Sanderus and Bellarmine who for the most part holdeth with the worst opinion Concerning the worshippe of Images it is agreed amongest papistes to be lawfull and commendable though it bee flat contrarie to the second commaundement yet they disagree about the manner of worship Some holde that the Image in it selfe is not at all to bee worshipped but before the Image that onely whose Image it is Sic Durandus Alphonsus de castro Others that the Image is to be worshipped and adored with the same kinde of worship that the exemplar is whose Image it is and so the Image of Christ to bee worshipped as Christ himselfe Sic Caietanus Bonauentur Capreolus and others There is a third opinion that Images properly in themselues may bee worshipped yet with an inferior kinde of worship then that which is due to the Saint resembled by the Image Peresius Catharinus Sanderus to these consenteth Bellarmine de Imaginib sanctor lib. 2. cap. 20. The Papistes make two kindes of Religious worship the higher and more excellent kinde which is due onely vnto God they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inferiour kinde which may bee giuen vnto Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Bellarminus Yet Martinus Peresius a learned papist sayth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the worship of Sayntes for the worde is translated serâ—itude or seruice but we are not seruants to the Saints but their fellow-seruants Bellarm. lib. 1. de beatitud Sanctor cap. 12 Now concerning the sacraments Some of them thinke that the same definition of a sacrament cannot agree vnto the sacraments both of the old and new testament but improperly Sic Magister sententiar Albertus Bonauenture Others thinke that this definition of a sacrament est sacrae rei signum It is a signe of an holy thing may properly comprehende both the olde and new sacrament because it is not of the essence of a sacrament to bee a cause of sanctification but a signe onely Sic. Thom. Dominicus a Soto Martinus Ledesinius and this is the truer opinion But Bellarmine fully liketh neither lib. 1. de sacram cap. 12. Nowe whether the sacramentes doe consist ex verbis rebus of the wordes and the things or elementes as their matter forme it is a great question among papistes Some holde that they doe not but that any thing sensible whether it be the element or the word is the matter and the fourme to bee the signification Sic Dominicus a Soto Caietanus Others thinke that all Sacramentes consiste not of the worde and elementes but some onely Sic Durandus A thirde opinion is that the sacraments onely of the New Testament do consist of these parts not the sacrameÌ„ts of the old Sic alexand Alensis and others thinke that al sacraments doe consist of these parts either in themselues or some what instead or place of them Sic dominicus a Soto Bellarmine taketh somewhat from all these opinions Lib. 1. de sacram cap. 1 8. But to put the matter out of doubt there must be in euery sacrament both the word and element the word sanctifieth 1. Timoth. 4. 5. and therefore must needs be there nothing can serue insteed of it there must be also an elemeÌ„t beside the word to be sanctified and therefore the word cannot be the element The Iesuites do hold that the intention of the minister is necessarie to make a sacrament he must haue a purpose and intentioÌ„ Faciendi quod facit ecclesia to do that which the Church doth that is to make a sacrament Sic Bellar. cum alijs Catharinus a papist saith it is not necessary to haue such an intention but that a sacrament may be without it wherein he thinketh aright for the sacrament no more dependeth of the ministers intention theÌ„ the preaching of the word doth Concerning the efficacie of the sacraments they do all hold that they are causes of sanctification but not alike Some holde that the minister is the efficient and working cause of iustification the sacrament but the instrument Sic Caietanus Sotus Ledesinius Some contrariwise that the sacrament is the efficient cause the Minister but the instrument Ita Tho. Aquinas ex Bellarm. lib. 1. c. 27. and of these there are two sorts some thinke that the sacraments are but causes Sine quibus non without the which wee are not iustified Sic Bonauentur Scotus Durandus Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing the sacramentes are no instrumentall or efficient causes of our iustification but seales onely of the righteousnes of faith Rom. 4. 11. And it is faith whereby we are iustified Rom. 5. 1. As touching the sacraments of the law some deny that they did iustifie ex opere operantis that is by the faith and deuotion of the receiuer Sic Magister others thought they did And for Circumcision some held it did iustifie ex opere operato by the very worke wrought Sic Alexander Bonauenture Scotus Gabriel Others were of opinion that it did not iustifie of it self but as it was a protestation and application of faith Sic Tho. Capreolus Scotus to this Bellarmine enclineth lib. 2. ca. 13. But if these fellows would haue contented themselues with iustification by faith as the scriptures teach vs they needed not to haue made so many doubtes Concerning the Indeleble character which they say is imprinted in the soule by the sacramentes and can
Soto Petrus a Soto Caietanus Durandus with others Bellarmine with the rest of the Iesuites hold the contrary that it is a sacrament De sacram ordinis lib. 1. cap. 4. Durandus denieth matrimonie to be a sacrament vnlesse Equiuocè Equiuocallie and improperlie Bellarmine and generally the papistes holde it properly to be a sacrament Lib. 1. de Matrimon cap. 1. Some of them againe do thinke that matrimonie is not a proper sacrameÌ„t of the new testament Sic Alphons castro Petrus a Soto Bonauentur cum alijs But that it was cofirmed rather then instituted of Christ Bellarmine with the rest hold the contrarie Lib. 1. de Matrim cap. 5. Some hold that matrimonie which they affirme to be a sacrament giueth no grace Sic Magister sententiar lib. 4. distinct 2. Bellarmine with the rest hold the contrarie ibid. Some affirme that they which being maried are afterward conuerted to the faith and baptized should after their baptisme contract matrimonie againe and so then it becommeth a sacrament Sic Paludanus Capreolus Eckius Others thinke that there need no new contract but that matrimonie by the very act of baptisme is confirmed Sic Thom. de Argentin Bellarmine that a new contract is not necessarie but that the parties after baptisme by some signe should expresse their consent Bellarm. lib. 1. de sacram cap. 5. Melchior Canus affirmeth that the parties themselues cannot be the ministers of the sacrament of matrimonie but of the coÌ„tract only but that it must be necessarily done by an ecclesiasticall minister Bellarmine with the reste teach the contrarie that the parties them selues are the ministers of the sacrament Some againe say that the mutual consent of the parties contracted in due forme of wordes expressed are the matter and forme of the sacrament of matrimonie Others that the persons themselues are the matter Bellarmine thinketh both that in the contract while the wordes are the matter expressing their consent afterward the parties themselues Bellarm. cap. 6. The times prohibited and interdict for mariage were in times past three in the yeare from the Aduent to the Epiphanie from Septuagesima to the octaues of Easter from three daies afore the assension to the octaues of Penticost Ruard Tappâ—r The practise among them now is otherwise for with the interdict time at Pentecost they haue dispensed and the prohibited time at Easter is butte shorter to beginne not from â—eptuagesima but from Ash weddensday So was it decreed in the late chapter of Trent sess 24. cap. 10. Concerning the popish sacrament of penance there arise many doubtes and differences among them Some hold the sinnes which are absolued to be the matter of the sacrament others the sinner himselfe that maketh confession some the priest that absolueth ex Bellar. de poenitent lib. 1. cap. 16. Some that the whole sacrament doth not conferre grace but absolution onely by the priest Sic Thom. Aqum Bonauent Vega Franciscus Ferrariens Others that absolution did not giue grace alone but the action of the penitent person was ioyned and did concur with it in that case Bellarmine enclineth to the first opinion Depoenitent lib. 1. cap. 16. Some thinke that the act of penance is but a disposition onely vnto remission of sinnes no merite at all whereby remission is deserued Sic Iohan Capreolus Dominicus a Soto Others that it is not a disposition onely vnto iustification but a meriting cause thereof of congruitie sic Albertus Bonauent Scotus Durandus Gabriel to this also Bellarmine subscribeth lib. 2. de poenitent cap. 12. But the Iesuite is here grosly deceiued for before iustification it is impossible to please God without faith therefore there is no place for merite Some that perfect contrition is not sufficient to attaine remission of sinnes without the sacrament of penance and absolution by the priest but onely at the point of death Others that it is sufficieÌ„t to be truely contrite if the partie haue a vow purpose afterward to receiue the sacrameÌ„t of penance sic Bellar. cuÌ„ alijs lib. 2. cap. 13. But the trueth is that true repentance before God is sufficient with satisfactioÌ„ to the Church in publike offences without either sacramental penance or the vow therof for such sacrameÌ„t we acknowledge none Some hold that men may satisfie God by their penal workes both for the fault and for eternall punishment due thereunto Sic Ruard Tapper Andreas Vega. Others that they can satisfie God for neither of these but onely for temporall punishment Sic Bellarm. cum Iesuitis lib. 4. cap. 1. But the trueth is that Christ hath satisfied fully and wholly in our behalfe both for sinne and whatsoeuer punishment due as we haue shewed before so that no parte or kinde of satisfaction remaineth to be done by vs. Some holde that Auricular confession is necessarie to saluation and that by the institution of Christ Harding pag. 186. Others hold that confession is not necessarie for secret sinnes but that they may be forgiuen without Sic Gratian. Holcott Thom. Aquin. ex Iewel defens apol pag. 190. Some hold that the virgin Mary was conceiued without Originall sin friers Franciscane Others that she was conceiued as all other children of Adam be Do minike friers And Bernard thinketh it vnlawfull therefore to keepe a festiuall day of her conception Fox pag. 800. The most part of them hold that it is not meete or conuenient that the people should receiue in both kindes Others more truely hold the contrarie Bartholomaeus Latomus confesseth that our request is reasonable to haue the holy sacrament administred in both kindes Gerardus Lorichius calleth them Pseudocatholâ—coâ— false catholikes that hinder the reformation of the Church in that point And he calleth the wilfull maintaining of receiuing in one kinde Haeresis blasphemia pestilens execrabilis An heresie and blasphemie cursed and pestilent Ex Iuel defens Apolog. 28. pag. Lastly because it were infinite to shew all their contradictions they do foully disagree about the bodie of Christ in the sacrament what should become of it after consecration Some say that Christes bodie passeth down into the stomacke other that it entreth onely into the mouth An other that as soone as the formes of bread and wine be grated of the teeth the body of Christ is caught vp into heauen One saith a mouse may eate the bodie of Christ An other that a mouse cannot eate it yea the maister of the sentences himselfe is to seeke Deus nouit saith he after much discussing of the matter he resolueth it thus Godknoweth saith he what is become of it Ex citation Iuel pag. 289. Thus much shall suffice concerning the contradictions of the papistes of former times with our newe vpstart pope-catholike doctors And I hope by this it may appeare that their domestical dissensions are not as they beare vs in hand in the smaller pointes onely but in the verie ground and substance of popish Religion as about the sacramentes the Real presence iustification authoritie