Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

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 quàm 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

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

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

much troubled about this question whether the Pope may be deposed for heresie Albert. Pighius holdeth that the Pope cannot be an heretike therefore not for any cause to be deposed Iohannes de Turre cremat is of opinion that the Pope for secrete heresie is actually deposed of God may be by the Church declared to be so deposed Others helde that the Pope neither for manifest nor secrete heresie either is actually or may be deposed Caietanus that the Pope for manifest heresie is not actually deposed but may be deposed by the Church There is a fifth opinion that the Pope being a manifest heretike doth cease of himself to be pope that he may be iudged by the Church yet they iudge not the Pope for he is now no Pope Iohan. Driedo Melchior Canus Bellarmine consenteth lib. 2. de Pontif. cap. 30. Concerning the popes temporal iurisdiction some of them teach that the pope by the worde of God hath full plenarie power in all matters both Ecclesiastical ciuill Augustin Triumphus Hostiensis Others that he hath not directly immediatly any temporal authoritie but only spiritual yet indirectly imediatly by reason of his spiritual power he hath chiefe authoritie also in temporal matters Sic Iohan. Driedo Iohan. de Turre cremat Pighius Caietanus Bellar. lib. 5. de Pontif. ca. 1. They are much busied about the Councel of the Iewes that condemned Christ whether it erred or not Some hold that the question was de facto non de iure not by what right Christ should be put to death but they consulted only of the fact to put him to death therefore in a matter of fact might erre Others think that they erred in their own mind affectiō toward Christ not in the sentence for Christ was worthie of death bearing our sinnes But Bellar. is of an opiniō by himself that the Councel did erre for they were priuileged only frō error before Christs cōming not afterward li. 2. de Concil ca. 8. Thus they wearie thēselues in their owne foolish conceits Some think that generall Councels cannot erre though they haue not the Popes confirmation so the diuines of Paris Others hold the cleane cōtrarie that they may as Caietanus Turrecremat Bellar. li. 2. de concil c. 11. Some hold opinion that a general Councel is aboue the Pope Nichol. Cusanus Panormitanus Abulensis So also it was concluded in the Councels of Constance Basile The Canonists teach that the Pope by right is aboue the Church Councels but he may if he please submit himself to their iudgement giue them authoritie ouer him But others think that he hath such an absolute authoritie that he cannot submit himself to the sentence or censure of Councels though he would So Antoninus Iohan. de Turre cremat Caietanus Pigghius with others vnto this Bellarm. subscribeth the Popes waged champion to fight for his triple crowne Alphons de Castro is of opinion that heretikes are members of the Church Bellarm. bestoweth some labour to confute his opinion Thus one Papist maketh worke for another Bellarm. de Eccl. li. 3. ca. 4. Iohan. de Turre cremat requireth faith as necessarie to make a true member of the Church which is a true sound opinion but he is confuted by Bellarm. who holdeth faith in this case to be needlesse li. 3. de Eccl. ca. 10. Iohannes de Turre cremat saith it is against the Catholike faith to affirm that the faith of the Church did not only rest or was preserued in the virgin Marie in the passiō of Christ Bellar. thinketh that faith was preserued as well in the Apostles as in Marie that theirs failed no more than hers li. 3. de Eccles. ca. 17. And herein the Iesuite cōmeth nearest the truth The Apostles faith was not lost but greatly shaken at the death of Christ and they remained wauering doubtful til they were by Christ risen again confirmed Some affirme that the vow of continencie or single life is annexed to priesthod by the law of God Iohan. Maior Clictouaeus Others that it is not grounded vpon the diuine law but onely brought in by the constitution and decree of the Church and may be dispensed withall Tho. Aquinas Caietanus so thinketh also Bellarm. de clericis lib. 1. ca. 18. The Canonistes holde that the constitution of tithes euen in respect of the quantitie proportion of the tenth is established by the law of God therefore cannot be altered to any other quantitie Bellarm. calleth it an error of the Canonists confuteth it determining the matter thus that the paiment of tithes is De iure diuino quoad substantiam non quoad quantitatem is by the word warranted in respect of the substance or equitie not in regard of the precise quantitie de Clericis lib. 1. cap. 25. The Canonists hold that clergie men are exempt from the power of secular Princes not only in Ecclesiastical but in politike ciuill affaires by the law of God Others affirme that they are freede their persons their goods onely by humane constitution Franciscus Victoria Dominicus a Soto and Bellarm. de Clericis lib. 1. cap. 28. Scotus did hold that venial sinnes were remitted in the verie instant of the separation of the soule from the bodie but they were remitted per merita pr●cedentia by vertue of the merites which went before in the life Tho. Aquinas held the contrarie that they were not remitted then but afterward in Purgatorie To this agreeth Bellarmine and the rest Bellar. lib●● de Purg. ca. 10. Some Papistes holde that the soules in Purgatorie are vncertaine of their saluation and though they shalbe saued yet they know it not Dyo●is Carthusianus Michael Baij but the general opinion of the Papists now is that they are certaine of their saluation Bellarm. de Purg. lib. 2. ca. 4. Some of them thinke that veniall sinnes by nature deserue eternall death that they are but venial of Gods mercie wherein they holde the truth for the stipend of all sin is death Rom. 6. 25. so Michael Baij Gerson Iohan Roffens But now the Iesuits generally hold the contrarie that venial sinnes are pardonable of their own nature Bellarm. ibid. Some are of opinion that prayers may be made for soules that are in Hell Bellarmine generally all that rable holde it onely to be lawfull to pray for soules in Purgatorie But the truth is the dead are not to be praied for at all Bellarm. de Purg. lib. 2. ca. 5. The papistes generally hold that the soules which neede no ●lensing in purgatorie do streight-waies go to heauen yet Bellarmine hath a trick by himself thinketh it not improbable that there should be another place not so ful of ioy as heauen is nor in paine equal to purgatorie li. 2. de Purg. ca. 7. But we acknowledge neither the one nor the other for Scripture no where maketh mention of moe places than heauen hell Th. Aquinas holdeth that the least