actualis satisfactio an actuall satisfaction and that is our satisfaction Alia est satisfactio virtualis a virtuall satisfaction This name Bellarmine hath not but the sense Such is the satisfaction of Christ Per quam habemus gratiam vt satisfaciamus by the which we haue grace and power to satisfie Bellarmine de Purgator lib. 1. cap. 10. Distinct. 49. Christ hath immediatè immediately satisfied paid the raunsome for our sinne but mediatè mediately onely for the temporall punishment Bellarm. de poenitent lib. 4. cap. 15. Contra. Both these distinctions tend to one ende and therefore one aunswere shall suffice them both First If Christ hath both actually and immediatly satisfied for the greater that is our sinne and euerlasting punishment due to the same much more hath he for the lesse that is temporall punishment Secondly All punishment and recompense of sinne is caused by the curse of the law Cursed is he that continueth not in all things written in the law c. Galath 3. 10. But Christ hath actually and immediately redeemed vs from the curse of the law being made a curse for vs ibid. 13. which curse wee are not able to beare neither in whole nor in part Ergo actually and immediatly he hath redeemed vs from all punishment both spirituall temporall due vnto sinne Distinct. 50. Christ is a Sauiour in a double respect either for sauing men alreadie fallen into sinne and condemnation or els for preseruing susteining them from falling In this sense he was a Sauiour onely to the virgin Marie who was preserued onely from sinne by Christ not saued from her sinnes which shee had not Franciscant Fox p. 801. col 1. Contra. Christ is called Iesus a Sauiour in this sense onely Because he should saue his people from their sinnes Math. 1. 21. He was then either in this sense a Sauiour vnto Marie or not at all But her Sauiour he was as shee her self confesseth Luke 1. 47. Ergo he saued her from her sinnes In the other sense if Christ be a Sauiour at all for preseruing from sinne hee is so vnto Angels not vnto men as Bernard saith Qui hominibus subuenit in tali necessitate angelos seruauit a tali necessitate He that helped men out of their necessitie preserued Angels from such necessitie lib. de Diligend Deo Distinct. 51. When wee obiect that place of S. Paul against the Popish doctrine of merites Wee are iustified freely by grace Rom. 3. 24. They aunswere by a distinction There are two iustifications the first which is onely of grace and the seconde wherein wee proceede daily by good workes Rhemist Annot. Rom. 2. Sect. 3. Contra. The Scripture speaketh but of one iustification which glorification followeth Rom. 8. 30. whom he iustified them also he glorified If then this one iustification do bring vs to glorification what neede a second Againe their second iustification is nothing els but that which the Scripture calleth sanctification which issueth out from iustification as the fruites thereof But Christ is both our righteousnes and sanctification 1. Cor. 1. 30. Ergo he is both our first and second iustification and so both are of grace Distinct. 52. There is iustitia imputatiua iustitia inhaerens iustice imputatiue when the righteousnes of Christ is imputed vnto vs and made ours by faith Iustice inhaerent is that iustice that actually abydeth in vs by this wee are iustified and truely made iust not by the other Rhemist annot Rom. 2. Sect. 4. Contra. A iustice inherent wee graunt to be in faithfull men but imperfect it is not able to iustifie them before God But the righteousnes onely of Christ imputed to vs by faith is our iustice before God The Apostle saith Christ was made sinne for vs that we should be made the righteousnes of God in him 2. Corinth 5. 21. Looke how Christ was made sinne for vs so are we made righteousnes in him but our sinnes were imputed to him him selfe knewe no sinne Ergo our righteousnes before God is none other but his righteousnes imputed to vs by faith Distinct. 53. Whereas they holde that the law may be perfitly fulfilled in this life lest it should seeme a verie absurd opinion and not farre from blasphemie as in deede it is not they would qualifie the matter by a distinction there is a perfection among men a perfection among Angels one kinde in earth another in heauen the perfection in this life may be attained vnto though the other cannot Harding Defens Apolog. 368. pag. Contra. First this is an absurde distinction nothing to the purpose The question is of the perfection of obedience to the lawe and hee telleth vs of the perfection of Angels as though the lawe were giuen to Angels as if God had said to them Thou shalt not steale thou shalt not commit adulterie c. Secondly Such a perfection as God hath appointed in this life wee denie not but that it is possible by Gods grace to attaine vnto But full and perfect obedience to the lawe in this life cannot be had no otherwise than Christ hath fulfilled it for vs. Saint Paul saith They that are of the workes of the Law are vnder the curse but they which are of faith are blessed Galath 3 9. 10. The lawe therefore vnto vs is no otherwise perfitly fulfilled in this life so that wee by such fulfilling may escape the curse thereof than by faith and beleefe in Christ who hath done it for vs. Distinct. 54. There is an habitual and an actual faith the faith in habite which also wee may call a potentiall faith The actuall faith is to bee found in such as are of yeares of discretion Bellarm. de Baptism lib. 1. cap. 11. Contra. There is no habituall or potentiall faith that pleaseth God The liuely iustifying faith is alwaies actuall working by loue Galathians 5. 6. Distinct. 55. Sinnes some are venial that is pardonable of their owne nature Some mortal because all that doe them are worthie of damnation Rhemist Rom. 1. Sect. 11. Contra. That all sinnes by grace are pardonable thorough Christ to all beleeuers blasphemie onely against the Holy Ghost excepted which is irremissible and which the faithfull are sure to be preserued from wee graunt But no sinne of it owne nature is pardonable For all transgression of the lawe is subiect to the curse Galath 3. 10. But all sin is the transgression of the law 1. Iohn 3. 10. Ergo. Distinct. 56. A man may sinne two waies materialiter formaliter materially and formally Hee that sinneth materially onely that is of a simple minde doeth it sine culpa without his fault as Peter did failing somwhat in his example Galath 2. Erratum fuit absque vlla Petri culpa it was a small errour without any fault of Peters Bellarm. de Pontif. lib. 1. cap. 28. Contra. All sinne in deede is not a like heynous for trespasses committed willingly are greater than faultes done of simplicitie or ignorance yet are they
as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may
now in England saith he a certaine woman is the Caluinistes chiefe bishop speaking thus in contempt of our gracious Soueraigne Ans. 1. Luther is belied by the Iesuite he saith onely that where a priest cannot be had there a Christian man or womā may stand in as good steed but he maketh no mention of boies Fox pag. 1281. articul 13. condemned by Leo the x. By this we may see what small credit is to be giuen vnto the Iesuite in citing quoting the opinions or sayings of protestants 2. We acknowledge no sacrament of penance and therefore whatsoeuer Luther thought of that sacrament it is no matter to vs. But the other is a foule lie and a monsterous slaunder vttered of our Prince for her Maiesty doth not take vpon her any part of the pastoral office of Bishops or other ministers She neither handleth the word nor sacramentes nor exerciseth ecclesiastical discipline nor ordaineth ministers neither doth any thing else properlie incident to the office of ecclesiasticall persons The Church of England doth giue vnto her that lawfull power that Christian princes alwaies had as to ordaine constitute ecclesiasticall lawes to see that ecclesiasticall persons do faithfully execute their office and charge and to prouide for the encrease and establishment of true religion 3. They might here haue remembred them selues how that sometime indeede a woman was their chiefe Bishop Dame Ione by name that sat 2. yeares in the popes chaire at Rome though for shame and yet with out shame they denie so manifest and plaine a storie 4. yea they them selues are the heretikes that allow women to execute the office of Ministers for in a case of necessitie as they call it they hold it lawfull for lay men and women yea heretikes and infidels to baptize and consequentlie in Baptisme to giue remission of sinnes wherein they goe further then euer Luther did who alloweth Christians onely and faithfull men or women to supplie the want and absence of the priest or minister not heretikes or infidels the Iesuite therefore might heere haue plucked himselfe by the nose who so affirmeth and not haue twitted or cast an other in the teeth with that heresie which hee himselfe mayntayneth Bellarm de baptis lib. 1. cap. 7. In the fift place hee obiecteth the heresie of Proclus who affirmed that concupiscence verily was sinne and that sinne did raigne in those that were borne anew Ans. First that sinne reigneth in the faithful that are regenerate we vtterly denie being so taught by S. Paul Rom. 6. 12. Secondly that sinne notwithstanding remaineth in the regenerate that the cōcupiscence or lust of the flesh euen in them is sinne wee learne out of the same Apostle who doubteth not to call Lust sinne I knew not sinne but by the law and presently he sheweth what sinne hee speaketh of I had not knowen lust except the law had said thou shalt not lust Rom. 7. 7. likewise ver 14. 17. 20. of the same chapter he giueth it the name of sinne So Augustine calleth concupiscence Per peccatum accidens malum an euill brought in by sinne Hypognost articul 4. And againe Aduersus libidinem si certas malum est this is a signe that concupiscence is euill because we striue against it cont Iulian. lib. 3. chap. 21. To affirme then that concupiscence is sinne and properly euill of it selfe is by Saint Pauls rule no heresie In the next place hee compareth vs to the Nouatians who denied that the Church had any power to reconcile men vnto God but onely by baptisme Such are wee he saith because wee take away the Sacrament of penance Answ. First the Nouatians denied recouerie or forgiuenesse of sinnes to those that fell after baptisme But wee affirme no such thing holding no sinne to be irremissible but blasphemie against the spirite according to the scripture and that it is neuer too late for men while they liue here vpon earth to repent them of their sinne and returne vnto God all this wee graunt and yet acknowledge no sacrament of penance Secondly if we are therefore heretikes because we refuse the popish sacraments of confirmation and penance receiuing onely two the sacraments of Baptisme and the Lords supper let Augustine beare vs companie who acknowledgeth no more Dormiente Adam fit Eua de latere sic de Christi latere effluebant aqua sanguis sacramenta quib firmatur ecclesia While Adam slept Eua was made out of his side so out of Christes side issued water blood the sacraments whereby the Church is established In the 7. place Bellarmine obiecteth the heresie of the Sabellianes which affirme one person onely to be in God and not three of this opinion was Michael Seruetus saith he Answ. True it is that this impious wretch Seruetns for this and such like heresies was worthily put to death at Geneua Is it not then great impudencie for the Iesuite to vpbrayde vs with those heresies which he himselfe knoweth are condemned by vs and iudged worthie of death So diuerse amongest them haue bene discried of heresie yea diuerse of their pope-holy fathers Marcellinus sacrificed to Idols Liberius subscribed to the Arians Honorius 2. was a Monothelite Siluester the 2. a Magitian and Necromancer Iohannes the 22. affirmed that the soules of the dead see not God before the resurrection These and diuerse heresies haue bene found euen in the popes chaire Woulde they now thinke them selues wel dealt withal if we should charge their whole Church with these heresies that haue bene maintained by some amongst them yet this hard measure they offer vs in blaming our whole Church for Seruetus heresie and such other Eightlie the Iesuite chargeth vs with the damnable heresies of the Manichees First they did not ascribe the beginning or cause of sin vnto free will but vnto the prince or God of darknes But wee saith the foule mouthed Iesuite are worse then the Manichees for we make God the author of sinne Ans. Here this malicious man doth shamefully belie vs for which of vs euer said that God is the author of sinne or who euer denied that mans free will was the cause of sinne A free will we confesse in man to doe euill without constraint or enforcing but not free at all to make choice of good as Augustine confesseth Liberum arbitrium non est idoneum quae ad Deum pertinent sine Deo aut inchoare aut peragere cont Pelag. hypognost articul 3. Mans free wil is not fit in diuine matters to beginne or finish any thing without God Secondlie saith the Iesuite the Manichees did accuse the fathers and patriarkes of the olde testament so saith he doth Caluine and the rest Ans. The Manichees did not onely condemne the patriarkes but reiected also the olde testament But wee both receiue the law the prophets as the oracles of God neither dowe condemne those holy persons as wicked men though wee excuse not all their infirmities but say with Augustine Sic
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
apart and so ought we verilie to beleeue affirmed by D. Benet maister of the Sorbonistes disputing with Frauncis Rebezies Martyr ex Crispin lib. 6. Fox 921. In the towne of Perth in Scotland Fryer Spense in his sermon affirmed that prayer made to Saintes was so necessarie that without it there could bee no hope of saluation to man ex regist Scotiae Fox pag. 1267. Thus Christ we see is displaced and thrust out of dores as whose mediation is not necessarie and the idolatrous inuocation of Saints brought in insteed thereof That there are some men in this life so iust that they need no repentance affirmed by the Rhemistes Luk. 15. sect 1. for so they expound that place ver 7. of men that continue iust and godly and are not penitent for their sinnes An other calleth marriage a prophanation of holy orders Greg. Martin discouer cap 15. sect 11. Contrarie to the Apostle who saith that marriage is honourable amongst all men Heb. 13. Our heartes and inward repentance are open to the Angels and other celestiall spirites in heauen Rhemist Luk. 15. sect 2. And thus they blasphemouslie rob God of his honour in attributing that to creatures which is peculiar to his Maiestie namely to bee a searcher and knower of our hearts 1. King 8. 39. That wee may beleeue in Saintes and that it is true of them as saint Paul sayth How can they call on him on whome they haue not beleeued Rom. 10. 14. So we cannot pray to any Saint in heauen vnlesse we beleeue and trust that they can helpe vs Rhemist Rom. 10. sect 4. A blasphemie contrarie to Scripture which sayth yee beleeue in God beleeue also in me Iohn 14. 1. God onely and his Christ is to be beleeued vpon That wee neede not maruell if the image of our Ladie and the like do stranger and greater miracles then those which Christ himselfe did Rhemist Iohn 14. sect 3. A monstrous blasphemie that images worke stranger miracles then Christ himselfe Catharinus a great papist sayth that the commandement in the lawagainst Images was but temporall and to continue but till the establishing of the New testament ex Bellarm. de imaginib sanctor lib. 2. cap. 7. That there is a religious worshippe properly due vnto Images yea as they are considered in themselues Et non solum vt vicem gerunt exemplaris And not onely as they represent an other thing Bellarm. de imaginib sanctor lib. 2. cap. 21. Lo then by these popish doctrine Images are to bee worshipped with diuine and religious worship which the Angels themselues refuse and is onely due vnto God Reuelat. 22. 9. That euery popish priest is after the order of Melchisedech and that the proper acte of Christes priest-hood consisteth in the perpetuall offering of his bodie and blood in the Church Rhemist Heb. 7. sect 8. That the sacrifice of Christ vpon the crosse was not after the order of Melchisedech but after the order of Aaron Heskius lib. 1. cap. 13. What intollerable blasphemie is this to affirme that euery vile massing priest is after the order of Melchisedech and to denie that Christ vpon the crosse was in that act a priest of Melchisedechs order And thus shall euery one of their shauelings be more properly a priest then Christ. In the idolatrous seruice of their Masse they vtter blasphemies in heapes Wee beseech thee sayth the priest receyue this oblation and yet they affirme that it is the verie bodie and bloode of Christ here then the priest is made a mediator for Christ. And agayne Commaunde thou these to be brought by the handes of the holy Angel into heauen But if it be the bodie of Christ what neede it bee carried by an Angel Let the Priest bow him selfe to the host saying I worship thee I glorifie thee Loe here they worship a peece of bread In canon Missae And to conclude they doubt not to say that sacerdos est creator creatoris sui That the priest doth make his maker Iewelrespons ad articul p. 615. It is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied for vs but God also must bee satisfied for our sins by the punishment of our selues Concil Tridentin sess 14. can 13. A blasphemous assertion that Christes satisfaction is not sufficient for vs. Men can not bee saued though they bee predestinate vnlesse they keepe Gods commandementes Rhemist Act. 27. sect 3. By this speech they seeme to insinuate that a man predestinate of God may misse of saluation which is a blasphemous thought for Gods eternall decree chaungeth not The Rhemistes alleadg this saying of Hierome They follow the lambe whither soeuer he goeth if the lambe be in euery place then they that bee with the lambe must be euerie where you see say they how that blessed father refuted the Caluinistes before they were borne Rhemist Apocalyps 6. sect 1. Are not now the papistes I pray you become vibiquitaries them selues nay worse then vbiquitaries enclyning to the opinion of the omnipresence not onely of the humanity of Christ but euen of the saintes which is a great blasphemie That confidence and assurance that faithfull men haue of their saluation they call a faithlesse persuasion a most damnable false illusion and presumption Rhemist Rom. 8. sect 9. A fond speciall faith and fiction Rom. 4. sect 9. yea they most wickedly say that it is not fides Apostolorum but fides demoniorum not the faith of the Apostles but the faith of Deuils 1. Corinth 9. 9. yet this assuraunce and persuasion of saluation is grounded vpon the Scriptures as where Saint Paul sayth I am persuaded or I am sure that neyther death nor life c. shall bee able to remoue vs from the loue of God Rom. 8. ver 38. 39. And S. Peter That wee should make our election and calling sure 2. Pet. 1. 10. A dead faith is a true faith and the same which is called the catholike faith and in substance al one with that faith that iustifieth Rhemist Iames. 2. sect 11. So by this reason the faith of deuils and iustifying faith shal be all one in substance for that dead faith as the apostle sheweth the deuils them selues may haue for they beleeue and tremble Iames. 2. 19. The certaintie of remission of sinnes with a sure confidence and trust in Christ may be found euen amongest schismatikes heretikes and wicked men Coun. Trident. sess 6. cap. 9. It appeareth by this that they vnderstand not what this sure trust and confidence meaneth when so vnaduisedlie and grossely they affirme it to be found amongest wicked men None can be affured of remission of finnes but there followeth peace of conscience with God And this peace none can haue but they which are iustified by faith Rom. 5. 1. and none are so iustified but the righteous and faithfull That the decree sentence which was pronounced by the high priests scribes against Christ was iust and right Hosius cont Brentiū lib. 2.
euer and euer glorifie her all nations of the earth 7 Domina mea in te speraui de inimicis meis libera medomina O my Ladie in thee do I put my trust deliuer me from mine enemies o Ladie 11 Misericordia illius nostrorum aufer at multitudinem peccatorum Her mercie take from vs the multitude of our sinnes 13 Vsquequo domina obliuisâ—eris me non liberas me in die tribulationis How loÌ„g dost thou forget meo Lady dost not deliuer me in the day of trouble 25 Ad te domina leuauâ— animam non praeualeant aduersum me laquei mortis ductrix mea esto ad patriam To thee o Ladie doe I life vp my soule let not the snares of death preuaile against me be thou my guide vnto my heauenlie countrie 26 Iudica me domina Iudge me o Ladie 31 In te domina sperdui non confundar in aeternum in manus tuas domina commendo spiritum meum In thee o Ladie doe I put my trust let me not be confounded for euer into thy handes o Lady I commend my spirite 91 Qui habitat in adâ—utorio matris dei in protectione ipsius commorabitur Who soe dwelleth in the helpe of the mother of God shall dwell in the shadow of her protection 110 Dominus dixit dominae nostrae Sede mater mea a dextris meis The Lord said to our Ladie Sit here my mother on my right hand 119 Miserationib tuis plena est terra The whole earth is full of thy mercies 127 Nisi domina aedificâ—uerit domum cordis nostri non permanebit aedificium eius Except our Ladie shall builde the house of our heart the building thereof shall not continue Exulta totum genus humanum quia talem dedit mediatricem Dominus Deus tuus Reioice o all mankind because the Lord thy God hath giuen vnto thee such a mediatrix Obenedicta in manib tuis reposita est nostra salus O thou blessed in thy handes is laid vp our saluation In nomine tuo omne genu flectatur coelestium c. In thy name let euerie knee bend in heauen in earth and hell Quemadmodum infans sine nutrice non potest viuere ita nec sine domina nostra posses habere salutem Like as the infant can not liue without a nurse so neither canst thou haue saluation without our Ladie Many such like blasphemies are contained in that Idolatrous and blasphemous psalter for what greater blasphemie can there be then to ascribe vnto a creature the titles and honor due proper vnto God onely As that she is our mediatrix taketh away our sins edifieth our heartes filleth al the earth with her mercies sitteth at the right hand of God that wee are to trust in her that she is to be glorified and all thinges to bowe the knee vnto her How farre are they nowe from making a God of their Ladie And thus they doe most presumptuously rob God of his honor who will not giue his glorie to another Great store of such like blasphemies are euery where to be founde in popish treatises my purpose is not to bring them al into the readers view it were too long a peece of worke and I thinke needelesse neither doe I in this booke promise or professe so much but my intendment is onely in euerie place to giue the Christian Reader a taste of the bitter and sower fruites of poperie By this blacke beadrol of blasphemies here rehearsed it is no hard matter to gesse of what spirite they are from whom they proceede and what manner of religion that is which is fraught with such stuffe No man saith S. Paul speaking by the spirit of God calleth Iesus execrable 1. Corinth 12. 3. If they therefore had the spirite of God as they boast they would not in such sort as they do with such vile termes depraue the holy scriptures nor so extenuate the precious death of Christ adding other helpes and supplies thereunto nor so defile that onely propitiatorie sacrifice which was once offered vpon the crosse by foisting an other in the place thereof namely that abominable Idoll of the masse which they most blasphemously affirme to be the proper acte of Christes priesthood yea more proper then the offring vp of him self vpoÌ„ the crosse Doe not these grieuous blasphemies now which they vtter rebound vpoÌ„ Christ and tend to his dishonor What then is this else but to call Iesus execrable Goe to then ye papistes I wil say vnto you as Augustine sometime requited Iulian the pelagian heretike Nunc ergo ne tui stomac hi follis indigesta maledictorum cruditate rumpatur in hunc euome si audes caluÌ„niosas tuas vanitates cont Iulian. lib. 2. Now therefore lest this filthie windbagge of thy stomacke should burst with the rawe vndigested humor of such wicked speech empty now thy stomacke vomite thy deceitful and peruerse vanities vpon him if thou dare Ifye will not cease thus to cast vp bewray your blasphemous thoughtes know yee that ye blaspheme not man but ye haue opened your mouth against Iesus himselfe And let this suffice for this part Popish assertions flat contrarie to scripture THe Rhemistes reprooue Caluine for affirming Christian mens children to be holy from their mothers wombe Annot. Rom. 5. sect 8. Whereas notwithstanding the Apostle himselfe calleth them holy 1. Corinth 7. vers 14. Not that they are not guiltie of originall sinne but because they are comprised in Gods couenant and haue right to be baptized Nothing done by concupiscence without the consent of wil can make a man guiltie before God neither can the motions of the fleshe in a iust man any whit defile the operations of the spirite but make them often more meritorious Rhemist Rom. 7. sect 9. flat opposite to S. Paul I doe not the good thing which I would but the euil which I would not that doe I Rom. 7. vers 9. And in the 17. verse Now then it is no more I that doe it but sinne that dwelleth in me Here S. Paul calleth the motions or desire of the flesh yea without consent of his wil euill and giueth it the name of sinne How then doth not that which is euill and sinfull make vs guiltie before God and defile the operations of the spirite Christians in their liues must seeke the streight way but in religion the auncient common way Rhemist Luk. 13. 3. A corrupt glosse contrarie to scripture for it is the streight way that leadeth to life whether in life or religion the broade common way leadeth to destruction Math. 7. 13. That Iohns baptisme had not any spiritual grace Rhemist Iohn 3. sect 2. But the scripture testifieth that it had remission of sinnes ioyned vnto it Mat. 3. 4. which is a spirituall grace That S. Paule was to be consecrated ordered and admitted by men Rhemist Act. 13. sect 4. S. Faule witnesseth of himselfe the contrary Paul an Apostle not of men neither by men but
immediately by Iesus Christ Galath 1. 1. and verse 16. he saith he did not immediately being now called and appointed of Christ communicate with flesh and bloode Faith which iustifieth is not the efficient or instrumental cause of saluation 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
from Idols 1. Iohn 5. 4. They doe vsually answere that the Apostle speaketh of heathenish Idolles not of theirs which are Images not Idols Answ. The scripture indifferētly vseth both the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated simulachrum an Idoll the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago an image Rom. 1. 23. So that both Idolles and Images are by the Scripture condemned The Apostle sayth that Christ hath appeared but once to put away sinne by the sacrifice of himselfe Hebr 9. 26. and that hee hath but offered one sacrifice for sinnes 10. 12. Yet they doubt not to say that Christ is dayly offered in sacrifice in their Masse contrarie to the scripture which sayth Hee neede not to offer himselfe often Heb. 9. 25. That all sinnes whatsoeuer may bee remitted by penance euen apostasie and wilfull forsaking of the trueth Rhemist Heb. 10. sect 11. And yet our Sauiour Christ sayth that blasphemie against the holy Ghost shall neuer be forgiuen S. Iohn sayth hereby shall yee knowe the spirite of God euery spirite that confesseth that Iesus Christ is come in the flesh is of God 1. Iohn 4. 2. Here the Apostle giueth a generall note for all times to discerne false doctrine by But the Rhemistes contrariwise affirme That this marke will not serue for all times nor in case of other false doctrines but that it was then a necessarie note Rhemist in hunc locum That it is possible to keepe the law and commandementes of God in this life Rhemist Rom. 8 sect 4. But our Sauiour teacheth vs to say wee are vnprofitable seruantes when we haue done all that is commaunded vs. Luke 17. 10. They minister the Sacrament onely in one kinde to the people wherein their practise impugneth the institution of Christ who gaue both bread and wine at his last supper And saint Paul also rehearsing the institution sayth 1. Corinth 11. 25. After the same manner also he tooke the cuppe Where it is to bee noted that S. Paul writeth to the whole Church of the Corinthians both the pastors and the people prescribing an vniforme order for them all in receyuing the Lords supper That there remayneth in the children of God an awe and feare of God and his iudgementes with mistrust and feare of hell and damnation Rhemist 1. Iohn 4. sect 6. But the Apostle saith There is no feare in loue but perfect loue thrusteth out feare and maketh vs to haue confidence in the day of iudgement 1. Iohn 4. ver 17. 18. Where loue is then there remayneth no hellish feare where confidence is there can be no mistrust but such a feare as is ioyned with loue and hope That it is not vnlawfull by Moses law for the vncle or Auntes husband to marrie his niece Bellarm. de matrim cap. 27. Yet it is by name prohibited that the Nephew should marrie his Aunt the sister of his father or of his mother Leuit. 18. 12. 13. The like reason is of both The Scripture saith that Christ is the rocke 1. Corinth 10. 4. and that there can be no other foundation of the Church but Iesus Christ 1. Corinth 3. 11. yet they say that Peter is the rocke and that Christ founded and built his Church vpon Peter Rhemist Math. 16. sect 8. The scripture sayth that of the day and houre of Christes comming to iudgement no man knoweth neither the Angels of heauen nor the Son of man as he is man Mark 13. 32. But the papistes are bolde to assigne the verie day of his comming iust 45. daies after the death of their Antichrist who shall raigne as they imagine 3 yeares and a halfe before the comming of Christ Bellarm. de Rom. pontific lib. 3. cap. 9. And thus blasphemously they take vpon them to know more then either the Angels know or Christ himselfe as he is man The scripture saith when we haue done all that is commanded vs wee haue done but that which was our duetie to doe Luke 17. 10. Yet Bellarmine cleane contrary and that most blasphemouslie affirmeth Possumus facere plusquam debemus si consideremus legem nobis a deo impositam proinde possumus facere plus quà m reuera facere teneamur lib. 2. de Monachis cap. 13. Wee may or are able to do more then we ought if wee consider the lawe imposed vpon vs from God and therefore we may do more then indeede wee are bound to doe A great blasphemie ioyned with a notorious vntruth They denie that the sacramentes are seales of the promises of God Bellarm. de sacram lib. 1. cap. 17. And yet S. Paul doubteth not to call circumcision which was a sacrament of the lawe the seale of the righteousnes of faith Rom. 4. 11. Whereas Christ in the institution of the sacrament said after the giuing of the bread onely Take ye eate ye but after he had giuen the cup he said Drinke ye all of this Math. 26. 26. 27 They nothing doubt to affirme but that Christ said as well after the deliuering of the bread Eate ye all of this which they haue say they by Apostolike tradition as he said after the cup deliuered Drinke ye all of this And contrariwise they also affirme that Christ said onely once Hoc facite do this and that was after he had giuen the bread whereas S. Paul notwithstanding rehearsing the institution of Christ doth twise repeate these wordes Hoc facite both after the bread and after the cup as hauing bene twise vsed of Christ in the institution 1. Corinth 1◠24. 25. Bellarm. de sacram Eucharist lib. 4. cap. 25. And thus they will make Christ to speake that which the scripture saith not he spake only following blind tradition they wil denie Christ to haue vttered that which the Apostle notwithstāding witnesseth was spoken by him That all Christians are not priestes alike before God but some more properly priestes then other Rhemist Apocal. 1. sect 5. Whereas the scripture speaketh indifferently of all the faithfull He hath made vs Kinges and priestes to God his Father Apocal. 1. 6. For although there be a difference of orders amongest men some are teachers some to be taught some pastors some sheepe yet this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificers or priests is indifferently giuē to al Christians in this sense none before God are more properlie priestes then others but all alike Christ Iesus an high priest for vs all In the Idolatrous sacrifice of the Masse they affirme and practise many thinges contrarie to scripture 1. The scripture maketh this notable difference betweene the priestes of the lawe and of the gospell that among them there were many because they were forbidden by death to endure but Christ because he dieth not but liueth euer hath an vnchaungeable priesthoode Heb. 7. 23. 24. Yet the papistes affirme that all their massing priestes are of Melchisedeckes order and so contrary to the scriptures they bring in a multitude of priests into the Gospel
of hospitalitie Rhemist annot Heb. 13. sect 2. Sweare not by heauen it is the Lordes seate nor by the earth it is the Lordes footestoote Math. 5. The place where thou standest is holy ground Exod. 3. Thou hast knowen the holy scriptures of a childe 2. Timoth. 3. 15. The very letters of scripture are called holy because of the holy contentes Ergo also Images of Saintes because they are signes of holy thinges are to be reuerenced and worshipped Bellarm. de imaginib sanctor lib. 2. cap. 12. And these with the like are their stout argumentes for the adoration of Images The prophet commaunded Naaman to wash him himselfe 7. times 2. King 4. The Altar must be cleansed 7. daies Exod. 29. 37. Iob offered 7. Bullocks and 7. Rammes for his friendes Iob 42. So in the Apocalips 7. Churches 7. Angels 7. Starres 7. Candlestickes 7. Thunders and the like Ergo there are 7. Sacramentes Bellarm. de sacrament lib. 2. cap. 26. Rhemist anâ—ot Apocal. 1. sect 3. Act. 8. 17. They did lay their handes vpon them and they receiued the holy ghost Ergo confirmation which is done by laying on of handes is a sacrament Act. 19. 6. Paule laide his handes vpon them and the holy ghost came vpon them and they spake with tongues Ergo a sacrament of confirmation Bellarm. de sacram confirmat lib. 2. cap. 2. God is able to bring a Camel through the eye of a needle Math. 20. 26. Christ came in vnto his Apostles the dooers being shutte rose out of his graue the stone lying vpon it Ergo he may as well and is present bodily in the Eucharist Rhemist Math. 26. sect 11. Bellarm. lib. 3. de sacram cap 6. Christ transâ—igured his bodie in the Mount Math. 17. he turned water into wine Iohn 2. Appeared to Saule out of heauen Act. 9. Ergo he may as well be present in the sacrament and consequently is Rhemist Iohn 2. sect 2. Act. 9. sect 1. For the sacrifice of the masse they reason thus Prou. 9. 1. wisedome hath built her an house sâ—â—ine her victuales and drawen her wine Melchisedech brought forth breade and wine to Abraham Gen. 14. The Priestes and Leuites shall not want a man to offer burnt offeringes continually Ierom. 33. 18. Ergo there is a sacrificing priesthood vnder the Gospell and the masse is properlie a sacrifice Bellarm. lib. 1. de missa cap. 6. 9. But here they haue prooued nothing vnlesse they say that the masse is a burnt offering or that therein there is an oblation of bread and wine which they will not graunt Likewise they reason out of the new testament as Iohn 4. Christ saith The houre commeth when the true worshippers shall worship my father in spirit and trueth Acts. 13. 2. As they ministred and fasted the holy Ghost said Seperate me Paule and Barnabas Christ also said Hoc facite Do this in remeÌ„brance of me In all these places by worshipping ministring doing we must vnderstand sacrificing Ergo the masse is truely and properly a sacrifice Bellarm. cap. 11. 12. 13. Iob offered sacrifice vnto God for his friendes Iob. 42. Ergo the Masse a sacrifice propitiatorie Bellarm. lib. 2. cap. 2. Timoth 1. epist. 2. 1. I exhort saith the Apostle that first of al supplications praiers and giuing of thankes be made for all men for Kinges and for all that are in authoritie that we may leade a quiet and a godly life Ergo the Masse is a sacrifice auailable for the obtaining of temporall blessinges for these are the supplications which are made in the Masse Bellarm lib. 2. de Miss cap. 3. Christ hanging vpon the Crosse vttered but seauen short sentences in the hearing of those that stoode by for the space of 3. howres all the while beside holding his peace Ergo the priest at masse is not bound to vtter all the canon with a lowd and audible voice lib. 2. cap. 12. The prophet Dauid saith Let my praier be directed before thee as incense Psal. 141. 1. Ergo censing and burning of incense is to be vsed in the masse Bellarm. lib. 2. de Missa cap. 15. For Auricular confession they bring these and such like argumentes Adam and Eua confessed their sinnes vnto God Genes 3. and Cain also Genes 4. At the voice of Christ Lazarus came forth of the graue and was loosed by his Apostles from his graue cloathes Iohn 11. So men confessing their sinnes to the priestes by them receiue absolution Ergo Auricular confession necessarie with particular enumeration of sinnes It were too long to heape together either all or most of those childish and wanton argumentes wereby our aduersaries do rather dally then dispute with vs ministering rather matter of sport and laughter then enforcing any sound perswasion of their cause But by these which wee haue seene wee may gesse of the rest Let indifferent men nowe iudge whether we may not iustly say vnto them their proofes and argumentes being so weake hanging so euill together as Irenaeus obiected to the heretikes that they make a rope of sande All the worlde beginneth to see their nakednes beggerie what sleight arguments what loose coniectures what poore shifts they vse and how in most of their chiefe questions they are faine to begg some help of the Iewes and runne to their beggerly ceremonies as S. Paul calleth them for succour It shall not be a misse to see a few examples of this matter To proue their traditions beside scripture they alledge the vnwritten traditions of the Iewes Bellarmine de verb. lib. 4. cap. 8. And yet wee read of no such authentical traditions which they had but those which were vnlawfull superstitious condemned by our Sauiour Christ Mark 7. 9. Ye reiect the commandements of God to obserue your own traditions They ground the vsurped Monarchie of the Pope ouer the whole Church vpon the example of the high priesthood in the law which was a type and figure of Christ and in him accomplished Heb. 4. 15. 9. 24. Bellarmine de Roman Pontif. lib. 1. cap. 9. The name of Clerkes or Clergie men Bellarmine deriueth from the Iewes amongst whom the Leuites were said to be the Lords lot inheritance Numb 18. Bellarm. li. 1. de Clericis ca. 2. And thus he would bring in a legal Iudaicall difference between the Ministers of the Gospel the people as there was between the Leuites the other tribes Wheras before the Lord there is no difference between them in that respect for they are al both people pastors the Lords inheritance lot 1. Pet. 5. 3. The single life of the Clergie he would proue by the example of the priests in the lawe who when their course came to sacrifice separated themselues from their wiues Bellarm. de Cleric li. 1. ca. 19. But who seeth not that this was a legal sanctitie onely representing the integritie puritie of the true perfect priest Christ Iesus for otherwise by the same reason they may exact
may iustly say with Augustine Ipsam religionem oneribus premunt vt tolerabilior sit conditio Iudaeorum qui legalib sarcinis non humanis praesumptionibus subijciuntur They cumber religion with their burdensome inuentions so that the Iewes case was more tollerable than theirs that liue vnder Poperie who were subiect onely to legall ceremonies not to the inuentions of men And thus wee see the weakenes of Popish religion and feeblenesse of their cause who through verie beggerie are constrained to patch vp their tattered garments with Iewes ragges Thus much for the first part Now to the next The second part of this Piller conteining the insufficient answers and solutions of our aduersaries AS most of the arguments which our aduersaries vse against the common cause of the Gospell and the truth do verie feebly and weakely conclude any thing against vs so their aunswers likewise which they shape vnto such arguments as they are pressed withall are verie simple and do bewraie the weaknesse of their cause Some particulars for examples fake wee will see Beeing vrged concerning prayers in an vnknowen tongue with that place of S. Paul If I pray in a strange tongue my spirite prayeth but mine vnderstanding is without fruite 1. Corinth 14. 14. That is such prayers are vnprofitable to the Church which it vnderstandeth not They answer that publike prayer is made vnto God not to the people and it is inough if God vnderstand though the people vnderstand not Bellarmine de verbo Dei lib. 2. cap. 16. obiect 2. A verie absurd aunswer for if it were sufficient that God vnderstandeth publique praiers they need not be vttered with the voice but conceiued onely in the heart the thoughts whereof are as well vnderstoode of God as the wordes of the mouth And the Apostle reasoneth cleane contrarie shewing that the vnlearned cannot say Amen to prayer not vnderstood v. 16. Ergo the vnderstanding also of the people is necessarie Whereas we alledge that place Apocal. 22. 18. If any man shall adde vnto these things God shall adde c. To proue the Scriptures to be sufficient and to conteine all necessarie matter to saluation and that nothing ought to be added to them to supply their wants Their answere is that Iohn doth onely forbid any addition to be made to that booke Bellarmine de verb. Dei lib. 4. cap. 10. resp ad secund obiect whereas notwithstanding the same sentence is pronounced els where generally of the whole word of God that nothing must bee added to it Deuteronom 4. 2. 12. 32. Prouerb 30. 6. We againe reason thus The whole Scripture is profitable to teach to improue c. as S. Paul saith 2. Timoth. 3. 16. therfore the Scriptures conteine all things necessarie to saluation we neede no other helpes Their aunswere is that S. Paul saith not the Scriptures onely are sufficient to these purposes but that they do ad haec omnia prodesse iuuare they do profite and help towards these purposes Bellarmine ibid. As though it followeth not in the same place that the man of God may be absolute being made perfect to all good workes v. 17. If the Scriptures then work an absolute perfection in men touching the former duties then are they not onely profitable but sufficient To proue that although Christ in the verie first moment of his conception was perfect God perfect man yet as man receiued not at once the fulnes of wisedome but grew vp encreased therein daily we vrge that place in Luke And Iesus increased in wisedome and stature cap. 2. 52. They aunswere he did encrease opinione hominum onely in the opinion of men whereas it followeth in plaine and direct wordes in the text He encreased in the forenamed graces both with God men Bellarm. de Christi anima lib. 4. cap. 5. resp ad 3. loc To that place Mark 13. 32. of that day and houre knoweth no man no not the Angels which are in heauen neither the sonne him-selfe saue the father which words plainly shewe that Christ as man onely knoweth not the time of his comming to iudgement They frame this aunswere Non scit addicendum alijs The sonne of man is said not to knowe it that is to declare it to others but to keepe it secrete to himself Bellarm. ibid. This answere is verie insufficient for as the sonne knoweth it not so neither doe the Angels if the sonne be said not to know it to tel others yet knoweth it in himselfe so likewise the Angels should know it to themselues though not for others but I thinke they will not saye that the houre of Christs comming is reuealed to the Angels Againe as the sonne is said not to know it so the Father is said to know it if the Sonne onely know it not to reueale it to others then the Father knoweth it to the intent he should declare it to others but neuer yet was it declared to any creature nor euer shall till Christ suddenly appeare in the cloudes Wheras S. Peter saith whom God raised vp loosing the sorrows of hell as the Rhemists translate Christ they say loosed other men frō those dolours of hell Rhemist in eum locum Bellarm. de Christ. lib. 4. cap. 8. yet it followeth because it was impossible for him to be holden of it these sorrowes therefore were loosed which Christ was in for awhile but could not be long kept there namely the sorrowes of death as wee doe read agreeable to the Greeke text not the sorrowes of hell It is therefore but a childish shift which they vse contrarie to the sence words of the text Being vrged with that scape that Peter made Galath 2. for the which he was reproued of Paul they shoote out these words Sine dubiopeccatum illud aut veniale ac leuissimum fuit Either it was a veniall and most light offence or he offended onely materially that is erratum quoddam fuit sed absque Petri culpa an error was committed but without any fault at all of Peters Bellarm de Pontif. lib. 1. 28. A most grosse and absurd aunswere First Saint Paul saith he withstoode Peter to the face that is openly and plainly rebuked him and not without iust cause for hee was to bee blamed Galath 2. 11. Secondly Peters fault was that he constrained the Gentiles to doc like the Iewes v. 14. And by his example he caused the Iewes and Barnabas to dissemble Is dissimulation then so small an offence or was it so light a fault to constraine the Gentiles Iudaizare to play the Iewes or was Paul so vndiscreete so sharply to reproue so worthie an Apostle for so small a fault Thirdly And what doctrine is this that a man may sinne and not be guiltie of sinne may do a fault and not be faultie as though sinnes committed ignorantly and vn wittingly doe not bring a guilt with them albeit not so great and heynous as sinnes willingly done For to what end els were
sacrifices appointed in the law for sinnes of ignorance Leuitic 4. Where we alleadge the example of Saint Paul that appealed vnto Caesar saying thus I stand at Caesars iudgement seat where I ought to be iudged Act. 25. 10. to proue that as Paul so Peter and his successours were subiect to the terrene and secular power of the Emperours Their aunswere is that there is not the like reason of Heathen and Christian gouours for vnto them euen the chiefe Bishop was subiect in ciuile causes But when Princes became Christians they then were to submit themselues to the Pope as sheepe to the shepheard Bellarm. de Rom. Pontif. lib. 2. cap. 29. A worthie aunswere as though the Gospell did abridge the lawful authoritie of Princes for if it were the right of heathen Emperours to be supreme Iudges of all persons otherwise the Apostle would not voluntarily haue appealed to an vnlawful and vsurped power Much more may Christian Princes challenge the same right They cannot aunswere that Caesar had this power by vsurpation for the Apostle was not compelled thereunto but made free choyce of Caesar to be his Iudge To proue that it is not lawful nor conuenient for one the same man to be both an Ecclesiasticall temporal Prince We bring forth these such like places of Scripture It is not meete we should leaue the worde of God and serue tables Act. 6. 2. No man that goeth a warfare entangleth himselfe with secular busines 2. Timoth. 2. They answere vs that it is not meete an Ecclesiasticall person should attend vpon base offices as to be a Cator or prouider of victuals to be occupied in buying and selling and such like Bellarm de pontif lib. 5. cap. 10. But they haue saide iust nothing for who seeth not that these secular affaires are forbidden not so much because of their basenes or vilenes as because they are lettes and impediments vnto the pastorall function Now it is most plaine and euident that the charge and care of ciuil gouernement are as great nay a greater distraction of the minde than the executing of smaller and baser offices and require greater studie and industrie and therefore do as well nay much rather hinder and let the progresse of spirituall matters And yet further to shewe what a friuolous and feeble aunswere they haue made our Sauiour Christ saith to put all out of doubt Who made mee a iudge or deuider ouer you Luk. 12. 14. They will not say I trow that these are base and vile offices to be a Iudge of controuersies and a deuider of lands and hereditaments to giue vnto euerie man his owne yet euen these principall prerogatiues of ciuil gouernement our Sauiour doth refuse as vnfit to be matched with the preaching of the Gospell Whereas wee inferre vpon Peters example Act. 10. 26. who forbad Cornelius to worship him that Saints and holy men are not therefore to be adored with any religious worship It is aunswered that Cornelius did well and as he ought in worshipping Peter but Peter of modestie refused to take it at his hands Bellarmine de sanct lib. 1. cap. 14. Yea but Peter rendereth a reason For I am also a man v. 26. insinuating that such religious worship belonged vnto God not vnto man If it be then a point of modestie onely for the creature to refuse that homage which is due to the creator then was this modestie in Peter That there was and is one and the selfe same substance both of the sacraments of the olde Testament and of ours wee proue it by Saint Paules wordes They all did eate of the same spirituall meate and did all drink the same spirituall drinke 1. Corinth 10. 4. Answere is made that they did eate and drinke the same spirituall meate and drinke amongst themselues not the same with vs Bellarmine de Sacram. lib. 2. cap. 17. which is but a vaine shift for the Apostle addeth They dranke of the spirituall rocke that followed them and the rocke was Christ v. 4. Now Christ is the same spirituall rocke both vnto vs and vnto them not vnto them onely among themselues or to vs onely but both vnto them and vnto vs. That the baptisme of Iohn and the baptisme of Christ was one and the same in substance and of the same efficacie and force we proue it thus Iohns baptisme was the baptisme of repentance for remission of sinnes Luk. 3. 3. So also was the baptisme of Christ repent and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes Act. 2. 38 Ergo there was the same fruite and effect of each baptisme They doe aunswere vs thus No sayth the Iesuite there is not the like reason of both for repentance went before Christes baptisme as a necessarie preparation thereunto but it followed Iohns Baptisme as an effect thereof Bellarm. de baptis lib. 1. cap. 23. This answere is too vayne and friuolous for in repentance are two things the purpose of hart Act. 11. 23. and the amendement of life which consisteth in beeing buried and dead vnto sinne and rising vp to the newnesse of life Rom. 6. 4. This purpose and vow of heart with confession of sinnes went as well before Iohns baptisme as Christes for the people first came and confessed their sins and then were baptized of Iohn Math. 3. 6. Luke 3. 12. And as for amendement of life which is the accomplishment and fruites of repentaunce it neither went before Iohns baptisme nor Christes not Iohns by their owne confession not Christs for in the same instant that the Apostle said Repent be baptized Act. 2. They were baptized so that the time serued them not to shew the fruites of repentance and by baptisme wee are buried vnto sinne and raysed vp to newnesse of life Rom. 6. 4. But the fruites and efficacie of baptisme goeth not before but followeth after thus the vanitie of their answeare is vanished and blowen away Whereas wee obiect that saying of Christ Except yee eate my fleshe and drinke my blood yee haue no life in you Iohn 6. 53. That it can not bee vnderstood of the Eucharist as our aduersaries doe expound all such places in that chapter for then no man could be saued without this sacrament which were an absurde and hard saying And so both infantes which are not fit to receyue it and all such as are preuented by some remedilesse necessitie should be cut off from the hope of saluation They answere thus first that the place is to bee vnderstood onely of those that are Adulti of yeares of discretion not of infantes And agayne all men are bound evther to communicate reipsa aut desiderio either in verie deade or else in vowe and desire Bellarm de sacram Eucharist lib. 1. cap. 7. resp ad argum 3. This answere is like vnto the rest verie insufficient and may bee turned vppon themselues for whereas they vrge the necessitie of baptisme out of these words of
of God as if he haue loue and liue inwardly by the spirite of Christ Secondly Veritate finis siue permanentiae If he continue and attaine vnto the ende The first way men not predestinate may be saide truely to be the members of Christ Bellarm. de Eccles. lib. 3. cap. 7. Ans. 1. Charitie is not the essence or forme of the childe of God but faith and beleefe Iohn 1. 12. 2. It is absurd that he which hath the forme and essence of a thing should not obtaine the thing it selfe 3. Though such in respect of their present state may after a sort be called the sonnes of God yet they are not Vere filij Dei Truely and properly his sonnes 4. For in this sense none are truely the sonnes of God but they which shall be heires of saluation If we be children we are also heires euen the heires of God and heires annexed with Christ Rom. 8. 17. Distinct. 12. Bellarmine disputing of the true notes of the Church in his opinion as of succession antiquitie vniuersalitie and such like he saith though they doe not Efficere euidentiam veritatis simpliciter Yet they doe Efficere euidentiam credibilitatis Though they worke not the euidence of trueth that is doe not certainely demonstrate the Church yet they worke the euidence of beleefe or likelyhood they shew great probabilitie of the Church Bellarm. lib. 4. de notis eccles cap. 3. Ans. How can there be Euidentia the euidence of any thing which is but gessed at not certainly knowen for that is saide to be euident which is put out of doubt 2. How can these be said to be verae notae true notes of the Church if by these notes a man cannot certainly find out the Church 3. Therfore the true notes do bring Euidentiā veritatis An euidence of trueth shewing demonstrating the Church without doubt My sheepe saith Christ heare my voice Iohn 10. Where the voice of Christ that is the worde of God is heard and obeied there certainly are the sheepe sheepfold of Christ and where two or three are assembled in my name there am I in the midst Math. 18. to assemble in the name of Christ to heare his worde and duely receiue the sacramentes is an infallible note of Christes presence and so also of his Church These therefore are the true notes the worde and sacramentes rightly taught and administred Distinct. 13. They make a difference betweene Euangelicall precepts and Euangelicall counsels to leaue a precept vndone is sin euery Christian is bound vnto it But Euangelicall counsels are giuen onely to the perfect which they are not bound to keepe neither do they sin in not keeping of them yet if they obserue them they merite more Such counsels of perfectiō are these such like to giue al to the poore to vow chastity such like Bellar. de Monach. cap. 7. Rhem. ann Mat. 9. sect 9. Ans. We acknowledge no such difference betweene precepts counsels for whatsoeuer is to the glory of God we are bound to doe Math. 5. 48. Ye shal be perfect therfore al coūsels tending to perfectiō are cōmandements And that a man can do no more when he hath done al then is his duetie to do our Sauiour Christ sheweth in plaine words Luk. 17. 10. It is therfore a vaine distinctiō Distinct. 14. A vow is twofold Simplex votum A simple or single vow which is made before God alone Votum duplex vel solenne A double or solemne vow made in the presence of the Bishop or Abbate Mariage made after a single or simple vow standeth in force but it cannot make voide a solemne vow made before Harding pag. 547. defens apolog Ans. A single vow bindeth as streitly before God as a solemne vowe neither is it any thing to the Lord whether we vow in the hearing of others or before witnesse therefore the scripture knowing no such distinction generally biddeth men that haue vowed vnto God to pay their vowes Num. 30. 3. Eccles 5. 3. And as for the other point neither a single nor a solemne vow is a sufficient cause to deny mariage to him that cannot containe as the Apostle saith to avoide fornication let euery man haue his wife 1. Cor. 7. 2. Distinct. 15. Whereas the Apostle saith perfect loue expelleth feare Belmine distinguisheth there is Timor poenae and Timor culpae propter poenam Feare of punishment and feare of sinne for the punishment sake Loue expelleth not the first kinde of feare but the second Bellar. de purgator lib. 2. cap. 3. Ans. I pray you what difference is there betweene feare of punishment and feare of sinne because of the punishment or howe can these two be separated for he that is afraid to be damned will be afraid to sinne which causeth damnation Loue therefore expelleth these seruile kindes of feare which haue painfulnes as the Apostle saith but it retaineth the reuerence or feare of children which bringeth comfort rather and boldnes in the day of iudgment Ibid. vers 17. Distinct. 16. A mediator may be vnderstood two waies First he is mediator that payeth the debt vnto the creditor for the debter so Christ onely is our mediator who hath paid the ransome for vs Secondly he that entreateth the creditor to forgiue the debter so the Saintes may be and are mediators in praying for vs Christ is the mediator of Redemption they of intercession Bellarm. lib. 1. de Sanct. cap. 20. It is a very blasphemous distinction and contrarie to scripture for our mediator betweene God and man must be both God and man 1. Timoth. 2. 5. Therefore no creature can be our mediator Againe to make intercession to God for vs belongeth to the priesthoode of Christ who as the high priest was wont to go into the most holy place to pray for the people is nowe entered into the heauens to appeare in the sight of God for vs Hebr. 9. 24. But Christ onely is our priest in heauen neither Angel nor Saint Ergo he onely is our mediator and intercessor Distinct. 17. The question arising betweene vs whether Christ be our Mediator in respect of his manhood onely as they hold or as hee is both God and man as we teach they doe coine vs this sophisticall distinction that Christ is our Mediator in both his natures Ratione suppositi nō ratione formalis principij in respect of the suppositum or hypostasis of the Mediator not in respect of the formall beginning to speake this more plainely The mediator must of necessitie bee both God and man but the forme of his mediation or that whereby hee worketh his mediation is his humane nature Bellarm. de Christo lib. 5. cap. 3. Answ. The scripture attributeth the mediation of Christo to both his natures God was in Christ reconciling the world to himselfe here God is a reconciler and Christ a reconciler that is Christ reconcileth vs both as God and man 2. Corinth 5. 19. Distinct. 18. The saintes are our
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
of the scriptures of the pope of generall councels and such like Now let vs see how well our new masters of popery which are principally the Iesuites agree among them selues The disagreement and difference of opinion of the Iesuites among themselues Part. 2. I Will heere especially match our Rhemistes and Bellarmine and compare their doctrine and opinions together that the vnitie whereof they make such boast and bragges may be made knowen to the world 1 Bellarmine holdeth that wicked men liuing in the externall profession of the Church are Veraepartes membra Ecclesiae Are true partes and members of the Church De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors and superfluous excrementes then true and liuely partes of the bodie Annot. 1. Iohn 2. sect 10. 2 That place Math. 24. 15. of the standing of the abomination of desolation in the temple Bellarmine vnderstandeth of the destruction of Ierusalem Lib. 3. cap. 16. resp adâ— ration The Rhemistes affirme it shal bee especially accomplished in Antichrists time when as the sacrifice of the masse as they imagine shalbe vtterly abolished Annot. Math. 24. vers 15. 3 Concerning the defection and Apostasie which S. Paule speaketh of 2. Thess. 2. 3. Bellarmine saith it shalbe a defectioÌ„ from the Romane Empire Rhemist it shalbe a defection from most pointes of Christian Religion Secondly Bellarmine saith that though it be a defection from the Romane faith yet it shall not be generall but particular Ibid. cap. 16. resp ad 5. argum The Rhemistes graunt it shalbe a reuoult of kingdomes peoples prouinces so that the publike entercourse of the faithfull with the Church of Rome shall cease they shall onely communicate with it in heart Annot. 2. Thess. 2. sect 6. 4 The Rhemistes hold that Antichrist shalbe borne of the tribe of Dan. Annot 2. Thessal 2. 8. Bellarmine doth not onely varie from them but opposeth him selfe against them confuteth their arguments Lib. 3. de pontif cap. 12. 5 Bellarmine by that place 1. Ioh. 2. 22. he is Antichrist that denieth the father the sonne would proue that Antichrist when he coÌ„meth shal apertly and openly deny Iesus to be Christ Lib. 3. de pontif cap. 14. The Rhemistes say this was a marke seruing onely for those times to describe an heretike by Annot. 1. Iohn 4. sect 2. And therefore it cannot be applied to Antichrist 6 Bellarmine saith that one of the wonders or miracles that Antichrist must worke shalbe to cause the Image of the beast to speake Ibid. cap. 15. The Rhemistes whereas the text saith an other beast shall rise out of the earth shall cause fire to come from heauen and the image of the beast to speake Apocal. 13. They expound it not of Antichrist but of an other false prophet inferior to Antichrist Annot. Apocal. 13. sect 3. 7 Bellarmine saith Soli episcopi pastores sunt That Bishops onely are pastors of their diocesse and that inferior ministers are not properly pastors of their seuerall flockes Lib. 1. de Concil cap. 15. The Rhemistes doubt not to say that many which haue no gift to preach yet for their wisedome and gouernment are not vnmeete to be pastors bishops Annot. 1. Timoth. 5. sect 13. If such in their opinion may be made Bishops then are they not most properly pastors as Bellarmine saith for he is most properly a pastor that hath giftes to preach which is spirituall feeding 8 The Rhemistes affirme that Christ in plaine termes most amplie imparted vnto the Apostles their successors his ful power and authority to remit sins And further they seeme to insinuate that what authoritie Christ had as he was man it is now wholly resiant in them Annot. Iohn 20. sect 3. Bellarmine notwithstanding denieth that the pope may do as much as Christ could as he was man For Christ did institute sacramentes and could remitte sinnes without sacramentes so cannot the pope De pontif l. b. 5. cap. 4. 9 The day of the Lord shal reueale it 1. Cor. 3. 13. that is saith Bellarmine the generall day of Iudgement Lib. de purgator 1. cap. 4. the Rhemistes vnderstand the particular day of euery mans death Annot. 1. Corinth 3. sect 3. 10 Whereas Iohn is forbidden by the Angel to worship him Apocal. 19. vers 10. The Rhemistes say it was because Iohn being deceiued in the error of his person and so taking the Angel for Christ gaue him diuine honor Annot in â—um locum But Bellarmine saith he did but giue the Angel the worship due vnto him and did well in adoring the Angel and that the Angell did wel in refusing adoration for reuerence to the humanitie of Christ The Rhemistes say it was refused for reuerence to the excelleÌ„cy of Iohns person Bellar. lib. 1. de sanctis cap. 14. Thus these Iesuites agree as they say as harp harrow 11 The Rhemistes affirme that Images are not to be adored with Godly or diuine honor Annot. act 17. sect 5. Bellar. yet granteth that impropriè improperly notwithstaÌ„ding they may be adored with diuine worship lib. 2. de sanct c. 23. 12 Bellarmine denieth that the body of Christ being eaten goeth any further then the stomacke li. 1. de Euch. c. 14. The Rhemists go further they say we are made a piece of his body and blood 1. Cornith 10. sect 5. as though his body were conuerted into the substance of their bodies 13 The Rhemists commend the reseruing of water in baptisme carrying of it home to giue it the diseased to drinke Annot. Iam. 5. sect 5. But Bellarmin alloweth the reseruation onely of the Eucharist which onely saith he remaineth a sacrament after the vse Lib. 4. de Eucharist cap. 3. 14 The Rhemistes say we do improperly name the whole sacrament ministration thereof Communion Annot. 1. Cor. 11. sect 14. yet Bellarmine dealeth more liberally for he franckly and freely vseth the name of Communion as lib. 4. de Euchar. cap. 24. tot capit and in many other places 15 The Rhemistes vpon those wordes of the Apostle Heb. 13. 10. Wee haue an altar do ground the hauing of their materiall altars for the sacrifice of the body of Christ and would prooue by this place that Christians haue altars properly so called Annot. in hunc locum Bellarmine of purpose resrayneth to vrge this place against vs because saith he diuers Catholike writers doe vnderstand it either of the Crosse or of Christ himselfe Lib. 1. de miss cap. 14. 16 Bellarmine sayth that in the Eucharist onely the priest doth Induere personam Christi take vpon him the person of Christ when hee sayth This is my body In other sacraments he is but the minister of Christ hee doth not take his person vpoÌ„ him Li. 4. de Euch. c. 14. Yet the Rhemists affirme that the priest in other popish sacraments also doth take vpoÌ„ him the persoÌ„ of Christ as in penance hee absolueth in the person of Christ Annot. 2. Cor. 2. sect