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
TETRASTYLON PAPISTICVM That is THE FOVRE PRINCIPAL PILLERS of Papistrie the first conteyning their raylings slanders forgeries vntruthes the second their blasphemies flat contradictions to scripture heresies absurdities the third their loose arguments weake solutions subtill distinctions the fourth and last the repugnant opinions of New Papistes With the old of the new one with another of the same writers with themselues yea of Popish religion with and in it selfe Compiled as a necessarie supplement or fit appertinance to the Authors former worke intituled Synopsis Papismi To the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell Epist. Iud. ver 9. 10. Michael the Archangel when he stroue against the diuell did not blame him with cursed speaking but said the Lord rebuke thee But these speake euill of those things they know not and whatsoeuer things they know naturally as beastes which are without reason in those things they corrupt themselues Haeretici cùm peruersitatis suae rationem reddere non possunt ad maledicta conuertuntur Heretickes when they can render no reason of their wilfulnesse fall to flat railing Printed by Robert Robinson for Thomas Man dwelling in Pater noster row at the signe of the Talbot 1593. To the Right Honorable Sir Iohn Puckering Knight Lord Keeper of the broad Seale of England and of her Maiesties most Honorable priuie Counsell I Haue not neither can forget Right Honorable your courteous acceptation of that simple gift which not long since I presumed to present your Honor withall Since that time I confesse my selfe a debtor to your Lordship and therefore haue strained my selfe for kindnesse receiued to shew at the least thankefulnesse againe and to recompense the meannes of that gift by an other of that sort Iubemur saith one colligere fragmenta ne pereant id est ne minima beneficia obliuisci Wee are bidden to gather vp the verie fragmentes and crummes that is not to forget the least benefites First then J will declare the contentes of this present treatise Secondly the reasons that mooued mee thereunto Lastly why I would haue it passe vnder your honors name First of all therfore as in my former booke I haue gathered together into one summe the Lord by the gracious assistance of his spirite directing me the whole doctrine of the Church of Rome and opinions of Papistes in that worke but plainely and nakedly offering to the Readers viewe the substance of the controuersies and state of the questions betweene vs So further I thought it not amisse to bring to light and to shew as in the face of the Sunne the manifold absurdities inconueniences shiftes subtilties blasphemies which our aduersaries in defense of their errours are constrained to vse in oppugning the trueth This I haue accordingly perfourmed I trust in this worke that the weaknes of their cause the beggerie of their Religion the vanitie of their Councels and deceite of their heartes might appeare and be made knowen to all the worlde This booke I haue intituled the PILLERS OF PAPISTRIE which is built vpon lies and vntruthes faced out with rayling and bitter speech propped vp with blasphemies and patched together with dissonant contrarie opinions among them selues The proofe of these particulars followeth at large discoursed in this treatise First as touching thir lying and vntruthes I could haue wished that they had embraced his wise counsell that saith Aut cauenda sunt mendacia rectè agendo aut confitenda paenitendo non autem cum abundent infoeliciter viuendo augenda sunt docendo August lib. 2. de mendac cap. 21. But they are so farre from correcting by repentance that which they haue offended in practise that they are not onely become liemakers but lie-maisters not practisers of this craft but teachers defenders Concerning their railing speech it is al the Rhetorike they vse Such are no better then sheep-biters meacockes among thē that haue not filed whetted their toongs to smite wound vs withall But here I say vnto thē as Augustine did to the heretike Pascentius Literae tuae nec ad reddenda conuitia me provocant nec a reddendis literis me reuocare potuerunt So neither shall their rayling writinges prouoke vs likewise to passe the bondes of modestie and to pay them home in the same kind neither yet cause vs to cease from answering their follies Nowe as for their blasphemies it woulde offend a chast and a Christian eare to heare what horrible and vngodly sayings doe passe from them in the second piller of this booke we haue set downe a whole kenning of them But as Augustine saieth to some who the more readily to descrie heretikes them selues also fel into blasphemie tolerabilius in suis foueis delite scerent vulpes quā propter illas capiendas in blasphemiae foueam caderent venatores The Foxes might more safely lurke in their holes then the huntsmen to take them should fal into the pit of blasphemie So though we were the foxes and they the huntsmen it is no good way for the huntsmen to snare themselues to entangle the foxes But we in deede are the huntsmen and they the foxes as it is said take vs These foxes these litle foxes that destroy the vines Cantic 2. 15. Concerning the dissensions and diuisions among papistes it is no strange thing as he saith Omnia vitia erroresque mortaliū diuisi sunt inter se contrarij apud Idolorum cultores diuisi sunt spiritus Iunonis spiritus Herculis Paganus Iudaeus hostes sunt Christi sed diuisi inter se Arrianus Photinianus haeretici diuisi inter se sic Donatistae sic Maximinianistae All vices and errors among men are deuided and contrary to themselues among the Idolatrous Heathen the spirite of Iuno and Hercules are diuided the Paganes Iewes enemies to Christ and yet diuided the Arrians likewise Photmians the Donatistes and Maximinianistes ad also the Scotistes and Thomistes among the Papistes deuided betweene them selues yet Ambo pertinent ad regnum diaboli Both doe belong to the raigne or kingdome of the Deuil Now the reasons that haue moued me principally to enterprise this businesse were these First in respect of those countrie men of ours which haue suffered themselues a long time to be seduced and deceiued with false opinions and a vaine shew of holines beeing as it were made drunke with the whore of Babylons intoxicate cuppe that they now at the length seeing the nakednes beggerie of popish religion would take heed to themselues in time and thinke it enough yea too much to haue sipped of that poisoned cuppe lest drinking more deepely thereof they afterward bee constrained to draw out the dregges to be partakers of their plagues of them we say with Augustine Licèt non timentur vt perdant non
egerly prosecuted as dissentions among papistes haue beene for anno 1509. wee reade that the Franciscane friers pursued the poore Dominicks to death and the contention began about the conception of the Virgin Marie Fox pag. 802. Such rigour and fiercenes hath not yet beene seene among protestantes neither I trust shall But in saying that Protestants are Idolaters they make too lewd a lie for it is wel knowen vnto thē that we haue no Images or Idols of brasse woode stone siluer at all in our Churches as they haue nor any pictures carued painted or grauen set vp to bee worshipped If two men shoulde bee set before vs the one lifteth vp his eyes to heauen and calleth vppon the name of God hauing no similitude or resemblance before him the other praieth before a stocke or stone Image is anie man so senseles as to say the other is an Idolater rather then this But thus blinde and sottish are the papistes in their iudgement Take heede ye English pope catholickes doe ye not see how your ghostly fathers goe about to make fooles of you Now then to the intent our aduersaries slaunderous mouthes should be stopped and their falsehoode descried I haue giuen a seuerall taste in this worke in euerie kinde of their fraudulent dealing with vs and of their vnseemely behauiour vngodlie shifts which they vse in oppugning of the trueth and defense of their bad cause The whole booke I haue deuided into 4. partes shewing the foure principall pillers of papistrie and euerie piller conteineth diuerse partes beside as it is set foorth in the title of this booke I trust throughout this treatise that our aduersaries shall not iustly challenge me for dealing vntruely or deceiptfullie with them seeing I haue set downe their sayings and opinions as I find them quoting the places and citing the authors whence I haue them so that I doubt not to say with Augustine Ego omnia quòd bona fide coram deo dixerim sine vllo studio contentionis sine aliqua dubitatione veritatis sine aliquo praeiudicio diligentioris tractatus exposui I trust I may say with a good conscience before God that I haue set downe all things without desire of contention or doubting of the trueth and without preiudicing other mens more exact labours herein If sometime I shall seeme to speake somewhat roundlie or sharply I hope the discreete reader will iudge it to bee done not without cause to say as that good father in the like case Noui fratrem meum si quid in disputatione pro side sua dixit feruētius non illa contumacia sed fiducia dicenda est I know if our brother bee sometime seruent and hote in the defence of saith that it proceedeth not of contumacie but his full resolution in the trueth Concerning our aduersaries I would haue them thinke that I haue vndertaken these labours for their good if they could so construe it that seeing now the nakednes of their cause they may at the length be better aduised We haue not cast off all loue and care of our enemies We say of them as Augustine did sometime of Pelagius the heretike Nos non solum diligimus sed dileximus eos sed aliter vunc diligimus aliter aliquando dileximus tunc quia nobis rectae fidei videbantur nunc vt ab errore liberentur Wee both loue them now and loued them before but otherwise now then before then we loued them because we thought they were of a right faith but now we loue thē to the end they might bee deliuered from errour Now vnto my brethren of the same faith and religion thus much I say that whatsoeuer blasphemies heresies absurdities they reade here to bee affirmed and maintained by papistes they would take no offence thereby nor seeme to stumble thereat Sed facite inde quod fecit dominus cum illi obtulerunt amarum potum gustauit respuit sic vos audite abijcite But doe ye as Christ did when they offered him vineger to drinke he tasted and refused it so giue you the hearing and reading of these things but in iudgement cast them away and reiect them Thus I haue by the Lords assistance finished my taske ended my trauell for this time I will now sit me downe a while and rest my wearie penne and giue place to others This I haue done partly to discharge my duetie to God and debt to his Church partly to prouoke others by this example to put foorth their talent who for skill are more able for their leasure more fit for outwarde helpes haue better incouragement in respect of their reward are more bound I would we might now at the length spare our selues at home and forbeare to prouoke one another by writing and ioyne our strength against the common aduersarie If our wittes want whetting our pennes exercise our bodies labour our aduersaries abroad can and may afford vs worke enough we need not hew one at another Let vs do as Moses did slay the Aegyptian it is not seemely for one Hebrew to striue with another The timber that must make the house should be prepared and hewen in the fielde Prouerb 24. 27. when it commeth to be set together not so much as the noise of an hammer should be heard as we read of Salomons temple so we should labour to hew and cut off popish superstition corruption of manners as in the field abroad but we ought to build peaceably without noyse among our selues One saith well Omnia alia bona aurum argentum diuitiae diuidi possunt non potest diuidi pacem meam do vobis Al other goods gold siluer riches may be deuided this inheritāce onely cannot be deuided my peace I leaue with you And therefore saith he Christus noluit fiers iudex ad diuisionem Christ refused to be a iudge or deuider of the inheritance God grant that we may at the length learne as carefull children or faithfull stewardes to keepe whole Christes inheritance lent vnto vs that rich patrimonie of brotherly loue and peace that we may one yeeld to another in the trueth euerie one to studi◠to amend what is amisse and all ioyne together to seeke Gods glorie Thus shall we be sure to imbrace and enioy peace for what else is the cause of contention among vs Nisi as one saith quia displicet mortalibus angelica illa partitio qua gloria deo pax hominibus nuntiatur quonam modo stabit pax hominum coram deo si deo apud homines non potest tuta esse sua gloria Because mortall men like not that Angelical partition whē they pronounced glorie vnto God and peace in earth for howe can the peace of men stand in force before God when Gods glory is not kept safe and sound amongst men This then is the way to procure peace and to nourish it to remoue and auoid dissention euery one in his seuerall place and calling to labour
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
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
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
neuer bee blotted out Durandus sayth it is no reall thing distinct from the soule or any absolute qualitie but a certayne respect and relation onely Scotus sayth it can not bee proued by scripture Gabriell doubteth whether the Church hath determined it Yet Bellarmine holdeth his owne still that there is such an indeleble character which is but a meere deuise and hath no ground out of scripture as Scotus saith ex Bellarm. lib. 2. de sacram cap. 20. Some papistes haue held opinion that in baptisme it is sufficient to baptize in the name of one of the persons in trinitie and especially of Christ Sic Hugo de S. Victor Nicholaus papa Bellarmine holdeth as the trueth is that baptisme must be celebrated in the name of the whole Trinitie Some hold that Martyrdome doth not giue grace Nisi ex opere operantis but according to the affection and disposition of the martyr Sic Dominicus a Soto Martinus Ledesinius Others that it was auailable ex opere operato by the verie worke wrought Ita Thom. Gabriell Iohan. Maior and Bellarm. lib. 1. de baptis cap. 6. The first is the truer opinion for without loue if a man giue his body to be burned it is nothing 1. Corinth 13. And yet neither martyrdome nor any worke else can be the cause of grace Some hold that Iohns baptisme was a sacrament of the new lawe and that they which were baptized there with and did not put their trust therein but had knowledge of the holy Ghost needed not to haue beene baptized againe by Christ Sic Petr. Lombardus Others thought it was a kind of sacrament such as were the sacramentes of the lawe It a Magister Thomas But Bellarmine will haue it neither sacrament of the olde nor new de sacram Baptis lib. 1. 19. The scripture putteth all out of doubt that saith Iohn baptized vnto repentance for remission of sinnes Luk. 3. and so was in substance and effect one and the same with the baptisme of Christ. That Christ in the 6. of Iohn treateth not of the Eucharist it is the opinion of many papistes Gabriel Cusanus Caietanus Tapper Iausenius wherein they say as the trueth is But Bellarm. and generally the papistes now a daies doe apply it to the Eucharist though indeed it maketh more against them then for them Lib. 1. de Eucharist cap. 5. ex Bellarm. As touching the Real presence of Christ in the Eucharist Durandus thinketh that the substance of Christ is there without magnitude or quantitie Others thinke that the bodie of Christ is there with the due quantity magnitude but there is no distinction nor order of the partes Sic Okam But Bellarmine and the rest do thinke that the bodie of Christ is in the sacrament in his due quantitie and distinction and order of partes Lib. 3. de sacram Eucharist cap. 5. of all these the first two opinions are more reasonable for how is it possible for the bodie of Christ in his due proportion and bignes to be contained in a thinne wafer cake But none of al these opinions are true for the bodie of Christ is no where else but in heauen til his second comming as S. Peter saith Act. 3. Some did hold that all the bread and wine in the Eucharist was not transubstantiate but so much onely as was receiued of the godly Others that the forme onely of the bread was chaunged not the matter Sic Durandus Some contrariwise that the matter was chaunged not the forme Others that the bread is assumed hypostatically vnto the word as the humane nature is sic Repertus Bellarmine with the rest that after the wordes of consecration the bread wine is transubstantiate wholly into the body of Christ the accidentes onely remaining Lab. 3. de Eucharist cap. 11. It is the general opinion of papistes that there ariseth no more spiritual fruit by receiuing in both kindes then by receiuing in one Yet there are some of the contrarie opinion Alexander Alens Gaspar Cassalius Ruardus And by a generall decree in the councell of Basile the vse of the cup was graunted to the Bohemians Bellarm. lib. 4. de Eucharist cap. 23. for if so the receiuing in one kinde were all out as full of comfort and as profitable as to doe it in both then were one superfluous and so they take vppon them to controule our Sauicur Christ who instituted both and vsed them at his last supper About the popish sacrament of extreame vnction arise these differences They haue but two places of scripture vpon the which they grounde that sacrament Mark 6. Iames. 5. About the former place they much disagree Some holding that when the Apostles annointed the sicke with oyle it was not the sacramentall vnction but an adumbration of it and a preparation thereunto Sic Ruardus Iausenius Dominicus a Soto Others that it is one and the selfe same kinde of vnction which is treated of in both places Sic. Thom. Waldens Alphons de Castro Bellarmine enclineth to the first opinion for no other reason but be cause the protestantes hold the vnctioÌ„ spoken of in both places to be the same Bellarm. de extrem vnction lib. 1. cap. 2. Some thinke that the corporall health of the body is the absolute and infallible effect of this their deuised sacrament Sic Dominic a Soto Others that it is but a conditionall effect if it be profitable for the soules health and that this ceremonie is not principally applied for the health of the bodie but for the health of the soule Concil Tridentin Sic. Bellarm. cap. 6. Some hold that in time of necessitie a lay-man may be the minister of extreame vnction Sic Thom. Waldens Others that a lay-man may annoint with holy consecrate oyle but without a sacrament Sic Dominicus a Soto A third fort thinketh that it is not lawful for the lay sort to do the one or the other Sic Iausenius Bellar. cap. 9. Now who will giue credite to these men that there is such a sacrament of extreame vnction when they cannot agree amongest them selues nor one beleeue another Some also thinke that to annoint the fiue senses together with the reynes and the feete is of the essence of extreame vnction and none ought to be omitted Some the contrary that none of them are of the essence but the annointing of any one may serue The third opinion is that the annointing only of the fiue senses is of the essence Sic. Thom. Aquin. Bellarm. ibid. cap. â—0 The Rhemistes hold the mixture of water wine in the Eucharist to be necessarie and say the protestantes in not vsing that ceremonie do most impudently damnably Annot. 1. Corinth 〈◊〉 sect 10. yet the Canonistes affirme that it is De honestate tantùm non de necessitate Of decencie onely not of necessitie De consecrat distinct 2 in gloss Scotus 4. sententiar distinct 11. quaest 6. Some denie that Episcopalis ordinatio the ordaining of Bishops to be a sacrament Dominicus a