the Image but to Jesus Christ represented by that Image Vindicat. ib. p. 31. Mons de Meaux Expos p. 8 9. Of Reliques Old Popery New Popery †Thom. 3. par qu. 25. Art 6. p. 54. See above p. 22 23. SEeing we Adore the Saints of God we must also Adore their Reliques Thomas This is an undoubted truth amongst Catholicks That the Reliques of the Saints Vasquez in 3 part D. Tho. disp 112. p. 808. whether they be any parts of them as Bones Flesh Ashes or some other things that have toucht them or belonged to them are to be adored Vasques See above Art 4. p. 50. ‖ Ita ut affirmantes Sanctorum Reliquiis Venerationem atque Honorem non deberi vel eas aliaque sacra Monumenta à fidelibus inutilitier honorari atque eorum opis impetrandae causa Sanctorum memorias frustra frequentari omnino damnandi sunt p. 292 293. Those are to be condemned who assirm that no Worship or Honour is due to the Reliques of Saints or that those sacred Monuments are unprofitably revered by the Faithful or that for obtaining their Help men ought not to frequent the Memories of the Saints Concil Trid. Sess 25. c. de Invocat c. WE honour Reliques as we do Images for those whom they belong'd to Vind. p. 40. We will not quarrel how we ought to call this Respect and Honour p. 43. Vind. but it is not Worship Ib. p. 42. We seek not to them for any Aid and Assistance to cure the Blind c. and are therefore falsly charged with so doing Vind. p. 41. Of Justification Old Popery New Popery * Conc. Trid. Sess 6. Cap. 7. p. 31. BY Justification is to be understood not only Remission of Sins but Sanctification and renewing of the inward Man Concil Trid. If any one shall say that men are Justified either by the alone Imputation of Christs Righteousness or only by the Remission of Sins excluding Grace and Charity which is diffused in our hearts by the Holy Ghost and inheres in them or that the Grace by which we are Justified is only the Favour of God Let him be Anathema Concil Trid. ib. See above Art 5. p. 53. * See above Art 5. p. 27. If any one shall affirm the works of a justified man to be so the gifts of God that they are not also the good merits of the justified man himself or that he being justified by the good Works which are perform'd by him through the Grace of God and Merit of Jesus Christ whose living Member he is do's not truly merit increase of Grace and Eternal Life let him be Anathema Conc. Trid. Sess 6. c. 32. THey impose upon us who say that we make our inward righteousness a part of Justification and by Consequence hold that our Justification it self is also wrought by our good Works Vind. p. 47. Of Merits Old Popery New Popery WE do as truly and properly Maldonat in Ezek. 18 20. p. 425. when we do well by Gods Grace merit Rewards as we do deserve Punishment when without his Grace we do ill Maldonat The Works of just Persons Bellarmin de Justificatione lib. 5. cap. 17. are truly equal to the Reward of Eternal Life as the Work of those who labour'd in the Vineyard to the peny which they earned And God by his Covenant is bound to accept it for the reward of Eternal Life This is the Doctrine of the Council of Trent Bellarmin see art 6. above They Vasquez in D. Th. 12ae q. 114. disp 214. p. 800. therefore are to be condemned who think our Works of themselves not to be worthy of Eternal Life but to have the whole nature of Merit that is in them from the Covenant and Promise of God This was the Opinion of Scotus condemn'd above Art 7. p. 31 31. Christ indeed Vasquez ibid. p. 917. c. first obtain'd Grace for us whereby we might be enabled to work out our own Salvation but this being done we have no more need of Christ's Merits to supply our defects But our own good Works are of themselves sufficient to Salvation without any Imputation of his righteousness Vasquez See above l. c. ETernal Life ought to be proposed to the Children of God as a Grace that is mercifully promised to them by the Medition of our Lord Jesus Christ and a recompence that is faithfully render'd to their good Works and Merits in Vertue of this Promise Expos M. de M. p. 11. We ask all things we hope all things we render thanks for all things through our Lord Jesus Christ we confess that we are not acceptable to God but in and by him Ib. p. 12. Of Satisfactions Old Popery New Popery TO this Question whether our Works are to be called truly and properly Satisfactory ‖ Bellarm. de Poenit. lib. 4. cap. 7. Bellarmin replies That they are so that we may be said truly and properly to satisfie the Lord. See above Art 7. ‖ Bellarm. lib. 1. de Purgat cap. 10. It is immediately our Satisfaction and Christs only in as much as we receive Grace from him whereby we our selves may be able to satisfie Id. ib. Art 7. As to mortal Sins Vasquez in 3 part disp 2. See above Art 7. Gods Grace being supposed to be given to us in Christ Vasquez declares We do truly satisfie God for our Sins and Offences As for venial Sins we do so satisfie as not to need any Grace or Favour of God to forgive our Sins or accept our Satisfaction but our Satisfaction is such as doth in its own nature blot out both the stain and punishment of Sin Vasquez above l.c. ‖ Quidam asserunt Nos proprie non satisfacere sed solum facere aliquid cujus intuitu Deus applicat nobis Christi Satisfactionem Quae sententia erronea mihi videtur Bellarm. de Purg. l. 1. c. 10. p. 1899. A. B. There are some who say That we do not properly satisfie but do somewhat for the sake of which God applies to us Christs Satisfaction This Opinion seems to me to be Erroneous Bellarm. THey impose upon us who say that we believe that by our own endeavours we are able to make a true and proper Satisfaction to God for Sin Vindicat. p. 54 55. That which we call Satisfaction following the Example of the Primitive Church is nothing but the Application of the infinite Satisfaction of Jesus Christ M. de M. Expos p. 15. Of Indulgences Old Popery New Popery THere being in all Sins a temporal Punishment to be undergone after the Eternal Bellarm. de Indulgentiis lib. 1. cap. 1. p. 3. by the Sacrament of Penance is remitted We call Indulgence the Remission of those Punishments that remain to be undergone after the forgiveness of the Fault and Reconciliation obtain'd by the Sacrament of Penance The Foundation of these Indulgences Ibid. cap. 2. is the Treasure of the Church consisting partly
819 c. Trent but rather a true and natural Exposition of it ARTICLE VII §. 1. Of Satisfactions IF the †Conc. Trid. Sess 14. cap. 8. Can. 73. Council of Trent has express'd it self in such terms Vindicat. pag. 54 55. as do plainly ascribe to our Endeavours a true and proper Satisfaction whatever Monsieur de Meaux or his Vindicator expound to the contrary we are not to be blamed for charging them with it 'T is not enough to say that they believe Christ to have made an intire satisfaction for Sin and that the necessity of that paiment which they require us to make for our selves does not arise from any defect in that but from a certain Order which God has established for a salutary Discipline and to keep us from offending If Christ has made an intire satisfaction for us I am sure it must be very improper if not altogether untrue to say that We can make any for our selves If God indeed has establish'd any such Order as they pretend let them shew it to us in Scripture Otherwise we shall never believe that God's Justice does at all require it since for the infinite Merits of a crucified Saviour that has made an infinite Satisfaction to his Justice he may as well forgive Temporal as Eternal Punishment That * Lib. 1. de purg c. 10. to this Objection Si applicatur nobis per nostra Opera Christi satisfactio vel sunt duae satisfactiones simul junctae una Christi altera nostra vel una tantùm Resp p. 1899. After two other manners of Explication he adds Tertius tamen modus videtur probabilior quòd una tantùm sit actualis satisfactio eáque nostra Neque hinc excluditur Christus vel satisfactio ejus nam per ejus satisfactionem habemus gratiam unde satisfactiamus hoc modo dicitur applicari nobis Christi satisfactio non quòd Immediatè ipsa ejus satisfactio tollat poenam temporalem nobis debitam sed quòd Mediatè eam tollat quatenus viz. ab eâ gratiam habemus sine quâ nibil Valeret nostra satisfactio Bellarmine has taught That it is we who properly satisfy for our own Sins and that Christ's Satisfaction serves only to make ours valid Had the Vindicator been ingenuous he would not have thought it sufficient to answer with the Error of the Press but have look'd into the place where it indeed was C. 10. of that Book That both * As to the Point of Satisfaction Belarmine distinguishes between a Satisfaction to Justice and a Satisfaction to Friendship And then concludes Cum homines peccant in Deum Amicitiam simul Justitiam Violant As to the former Non potest homo Deo satisfacere c. p. 1675. the Question is De satisfactione quâ Justitiae restauretur Aequalitas And because he supposes that the Guilt being remitted and we received into Friendship with God the Eternity is thereby taken from the Pain the Question amounts to thus much An satisfacere possint homines pro expiando reatu illius Poenae qui interdum remanet post remissionem culpae And whether those Works by which it is done Sint dicenda propriè satisfactoria ita ut nos dicamur Verè ac propriè domino satisfacere Now both these he affirms and explicates the latter from the Council thus C. 7. de poenit lib. 4. p. 1694. l. C. Per opera illa poenalia de quibus hà ctenus locuti sumus verè ac propriè Domino satisfieri pro reatu poenae qui post culpam dimissam remanet expiandus He and †I shall instance only in Vasquez in 3 p. d. 2. c. 1. p. 11. First he lays down the Opinion of several of the Schoolmen Alex. d'Ales Ricardus Ruardus Tapperus c. who held That a meer Man might condignly satisfy for his own Sins This he rejects because he supposes it cannot be done without God's assisting Grace to which we forfeited all right by Sin And so it will follow Nostram satisfactionem pro peccato proprio perfectam non esse ex eo quòd fiat non ex propriis sed ex Acceptis p. 21. c. 5. n. 53. But now Secondly God's Grace being supposed he concludes as to Mortal Sins c. 6. p. 22. n. 58. Nos reipsa nunc satisfacere Deo pro nostro Peccato Offensâ He tells us that some indeed allow that our Contrition may be called a Satisfaction tho not a sufficient One n. 59. Nam qui pro compensatione exhiber id quod potest licet minus sufficiens illud sit dicitur aliquo modo satisfacere This Reason Vasquez dislikes he is content this Satisfaction should be called Minus sufficiens but then only upon the account before mentioned o its proceeding from the Grace of God So that Si Contritio praecederet infusionem Gratia habitualis ex parte Efficientis non solùm satisfaceret pro maculâ peccati condignè sed etian condignè mereretur Gratiae habitualis infusionem And this he Expounds as the Doctrine of the Council of Trent N. 62 63 p. 23. As for Venial Sins Disp 3. c. 3. p. 27. Ita concedi mus says he homini justo pro suo peccato Veniali condignam perfectam satisfactionem u ea non indigeat favore Dei condonantis peccatum vel aliquid illius aut acceptantis satisfactionem sed talis sit ut ex naturâ suâ deleat maculam poenam peccati Venialis Others of their Communion have taught it as the Doctrine of their Church That we can make a true and proper Satisfaction for Sin is beyond denial evident and it has before been said that the Council of Trent approves their Doctrine But that Protestants ever assigned this Vindicat. p. 57. or any other single Point as the cause of our separating fron their Communion That we ever taught that any thing at all should be given to a Sinner for saying a bare Lord have mercy upon me much less more than they pretend to give by all the Plenary Indulgences of their Church this is so shameful a Calumny that I am confident the Vindicator himself never believed it For his last Remark if it deserves any Answer That I reflect upon the Bishop of Meaux for bringing only we suppose to establish this Doctrine when yet very often I do no more my self I have only this to say that I believe he can hardly find any one Instance wherein that is the only Argument I bring for our Doctrine Not to add that possibly it would not be very unreasonable to look upon that as sufficient not to receive their Innovations till they can bring us some better Arguments to prove that we ought to quit our Supposition They who pretend to impose such things as these are the Persons on whom the Proof will lie 't is enough for us to reject them that we cannot find any footsteps of them either in Scripture or Antiquity and have
of the Merits of Christ and partly of the superabundant Sufferings of the Blessed Virgin and the Saints who have suffer'd more than their Sins required The Pastors of the Church have obtain'd from God the power of granting Indulgences Ibid. c. 3. p. 19 27. and dispensing of the Merits of Christ and the Saints for this end out of the Sacraments The Punishments remitted by these Indulgences Ibid. c. 7. p. 47. are all those which are or might have been enjoyn'd for Sins and that whether the Persons be alive or dead WE believe there is a Power in the Church of granting Indulgences which concern not at all the Remission of Sins either Mortal or Venial but only of some temporal Punishments remaining due after the guilt is remitted So that they are nothing else but a Mitigation or Relaxation upon just Causes of Canonical Penances which are or may be enjoyn'd by the Pastors of the Church on Penitent Sinners according to their several degrees of demerit Papist Represent n. viii p. 10. M. de M. Expos § 8. p. 14. Of the Mass Old Popery New Popery THe * Concil Trid. Sess 22. Can. 1. 3. p. 196. ibid. c. 2. p. 191. Mass is a true and proper Sacrifice A Sacrifice not only Commemoratory of that of the Cross but also truly and properly propitiatory for the dead and the living Conc. Trent Art 16. †Verum reale Sacrificium veram realem mortem aut destructionem rei immolatae desiderat Bell. de Missa l. 1. c. 27. p. 1062. C. Vel in Missa fit vera realis Christi mactatio occisio vel non fit Si non fit non est verum reale Sacrificum Missa Sacrificium enim verum reale veram realem occisionem exigit quando in occisione ponitur essentia Sacrificii 1063. A. And again Per consecrationem res quae offertur ad veram realem externam mutationem destructionem ordinatur quod erat necessarium ad rationem Sacrificii ib. l. D. Sect. Tertio Every true and real Sacrifice requires a true and real Death or Destruction of the thing sacrificed So that if in the Mass there be not a true and real Destruction on there is not a true and real Sacrifice Bellarmin To offer up Christ then in the Eucharist is not only to present him before God on the Altar but really and truly to Sacrifice i. e. destroy him Bellarmin THe Sacrifice of the Mass was instituted only to represent that which was accomplish'd on the Cross to perpetuate the memory of it to the end of the World and apply to us the saving Vertue of it for those Sins which we commit every day Vindicat. pag. 95. When we say That Christ is offered in the Mass we do not understand the word Offer in the strictest Sense but as we are said to Offer to God what we present before him And thus the Church does not doubt to say That She offers up our Blessed Jesus to his Father in the Eucharist in which he vouchsafes to render him himself present before him Vindicat. ibid. p. 96. Of the Popes Authority Old Popery New Popery WE acknowledg the Holy Catholick and Roman Church to be the Mother and Mistress of all Churches and we Promise and Swear to the Bishop of Rome Successor of St. Peter Prince of the Apostles and Vicar of Jesus Christ a true Obedience Concil Trid. Jur. Pii 4ti p. xliv in fine The Pope has Power to depose Princes Si dominus temporatis requisitus monitus ab Ecclesia terram suam purgare neglexerit ab Haeretica foeditate Excommunicationis Vinculo innodetur Et si satisfacere contempserit infra annum significetur hoc summo Pontifici ut ex tunc Ipse Vassallos ab ejus fidelitate denuntiet absolutos terram exponat Catholicis occupandam Salvo jure Domini Principalis dummodo super hoc ipse nullum praestet obstaculum nec aliquod impedimentum opponat Eadem nihil ominus lege servata circa EOS qui NON HABENT DOMINOS PRINCIPALES and absolve Subjects from their Allegiance So the Council of Lateran If the Temporal Lord shall neglect to purge his Land of Heresie let him be Excommunicated and if within a year he refuses to make satisfaction to the Church let it be signified to the Pope that from thenceforth He may declare his Vassals absolved from their Allegiance and expose his Land to be seised by Catholicks yet so as not to injure the right of the Principal Lord. Provided that he puts no stop or hindrance to this And the same Law is to be observed with reference to those who have no Principal Lords Concil Later 4. Can. 3. de Haeret. p. 147. This is no Scholastick Tenet but the Canon of a Council received by the Church of Rome as General WE acknowledg that Primacy which Christ gave to St. Peter in his Successors to whom for this cause we owe that Obedience and Submission which the holy Councils and Fathers have always taught the faithful As for those things which we know are disputed of in the Schools it is not necessary we speak of them here seeing they are not Articles of the Catholick Faith It is sufficient we acknowledg a Head Establish'd by God to conduct his whole Flock in his Paths which those who love Concord amongst Brethren and Ecclesiastical Unanimity will most willingly acknowledg Expos Monsieur de Meaux p. 40. Such is the difference of the present Controversies between us from what they were when it pleased God to discover to our Fathers the Errors they had so long been involved in Were I minded to shew the division yet greater there want not Authors among them and those approved ones too from whence to collect more desperate Conclusions in most of these Points than any I have now remark'd And the Practice and Opinion of the people in those Countries where these Errors still prevail is yet more Extravagant than any thing that either the One or Other have written What now remains but that I earnestly beseech all sober and unprejudiced Persons of that Communion seriously to weigh these things And consider what just reason we had to quit those Errors which even their own Teachers are ashamed to confess and yet cannot honestly disavow It has been the great business of these new Methodists for some years past to draw over ignorant men to the Church of Rome by pretending to them that their Doctrines are by no means such as they are commonly mis-apprehended to be This is popular and may I believe have prevailed with some weak persons to their seduction tho' we know well enough that all those abroad who pretend to be Monsieur de Meaux's Proselytes were not so upon the conviction of his Book but for the advantages of the Change and the Patronage of his Person and Authority But surely would men seriously weigh this Method there could be nothing more
to pay a Fine than put up Hangings before their houses for the Procession After this 't is more than probable that M. de Meaux will strike out the passage above-mention'd and that men of sense will complain in their minds to be thus eternally wearied with their pretences that the Hugonots have signed the Formulary with all the readiness in the world Always provided that these men of sense be not endow'd with that turn of Wit and Conscience of which we have spoken heretofore pag. 471. above NUM II. An Extract of Father Crasset 's Doctrine concerning the Worship which the Roman Church allows to the Blessed Virgin MOnsieur de Meaux is very much of opinion that Father Crasset has nothing in his Book contrary to the Principles of his Exposition I must transcribe his whole Book would I insist upon every thing in it opposite to this Pretence But I shall content my self for the present to propose only to Monsieur de Meaux some of this Fathers Questions that he may please to tell us whether he be indeed of the same Opinion with the Father in them 'T will be an admirable Vindication of his Exposition and we shall not doubt after that of its being a true Representation of the Doctrine of the Roman Church Question 1. Whether the Intercession of the Blessed Virgin to God for us Page 31. be not only profitable but necessary to our Salvation Resp 1 Pt. trait 1. q. 4. I do not find the Father positive in his assertion here but at least he recounts abundance of their Saints that are so St. Germain St. Anselme St. Bernard the Abbè de Celles St. Antonine and St. Bernardine whose horrid Blasphemies see at large repeated and approved Qu. 2. Whether a tender and constant Devotion towards the Blessed Virgin Page 39. be not a mark of Predestination ANSWER This is what we read in all Books hear from all Pulpits There are but few Catholicks but what are of this Opinion and that this Devotion towards the Mother of God is a mark of Salvation the good Father undertakes to prove by the Authority of the Scripture Page 39 40. explain'd by the Fathers and confirmed by Reason Qu. 3. Whether a Christian that is devout towards the Blessed Virgin can be damned Page 54. ANSWER 1. Page 57. The Servants of the Blessed Virgin have an Assurance morally infallible that they shall be saved Qu. 4. Whether God ever refuses any thing to the Blessed Virgin Ibid. ANSWER 1. Page 60 61. The Prayers of a Mother so humble and respectful are esteemed a Command by a Son so sweet and so obedient 2. Being truly our Saviour's Mother as well in Heaven as she was on Earth she still retains a kind of natural Authority over his PERSON over his GOODS and over his OMNIPOTENCE So that as Albertus Magnus says she cannot only intreat him for the Salvation of her Servants but by her MOTHERLY AUTHORITY can COMMAND him and as another expresses it The Power of the Mother and of the Son is all one she being by her Omnipotent Son made HER SELF OMNIPOTENT Qu. 5. What Blessings the Virgin procures for her Servants Page 91. ANSWER 1. Page 92. She preserves them from Error and Heresie if they are in danger to fall into it and recovers them out of it if they are fallen 2. Page 98. She defends and protects them in their Temptations against their Enemy and this not only Men but other Creatures insomuch that a Bird which a young Lady had taught to say his Ave Maria being one day seized by a Hawk whilst he was in his Claws said only his Ave Maria and the Hawk terrified with the Salutation let him go and so he return'd to his Mistress Page 94. 3. She comforts them in their Distresses assists them in their Dangers counsels them in their Doubts Ib. 95. eases them in their Pains animates them in their Combats and finally procures them a good Death To this end 4. She gives them a timely foreknowledge of their Death Ib. 96. that they be not surprised She sends the Angels to assist them in it and sometimes comes her own self in Person Ib. 97. 5. She obtains them the Grace of Repentance if they are in Sin and of Perseverance Page 98. if they be in a State of Grace Qu. 6. Whether the Blessed Virgin has ever fetcht any out of Hell Page 99. ANSWER 1. As to Purgatory 't is certain that the Virgin has brought several Souls from thence as well as refreshed them whilst they were there 2. Page 100. 'T is certain she has fetcht many out of Hell i. e. from a State of Damnation before they were dead 3. The Virgin can and has fetcht men that were dead in mortal Sin out of Hell by restoring them to Life again that they might repent Page 102. which the Father proves at large for the Establishment of our FAITH and of our HOPE Qu. 7. What Honour ought we to render to the Blessed Virgin 2 Part. Pag. 73. ANSWER Pag. 79. We ought to render to her a Religious Honour 2. To honour her Images also with a Religious Honour as sacred things and this the many Miracles done by them do require 3. To build Temples to her Pag. 92. which many grave Authors do assure us was done before her Birth Pag. 99. during her Life and since her Death and Coronation in Heaven Qu. 8. Whether it be good to make Vows and Pilgrimages to the Honour of the Virgin Pag. 138. ANSWER It is good to make Vows and undertake Pilgrimages to the places where she is specially honoured Ibid. The Practice of Devotion towards Her 1. To wear her Scapulary which whoso does Pag. 315. shall not be damned but this Habit shall be for them a Mark of Salvation a Safeguard in Dangers and a Sign of Peace and eternal Alliance They that wear this Habit Pag. 316. shall be moreover delivered out of Purgatory the Saturday after their death 2. To enter into her Congregations Pag. 321. And if any man be minded to save himself 't is impossible for him to find out any more advantageous means than to enrol himself into these Companies Pag. 322. 3. To devote ones self more immediately to Her Service Pag. 339. For which the Father gives several very grave Forms Ib. seq These are some of the Heads of Father Crasset's Book It were infinite to recount his particular Follies with which every Page and Sentence is crouded And however Monsieur de Meaux is pleased at a Venture to espouse all this yet I must still beg leave to believe that he neither approves this Practice nor will receive these Principles And these things not only Monsieur de la B in his Answer but the Author of the Preservative at large alledged against him which being a Book so well known in France and mentioned to Monsieur de Meaux in a particular manner by In his Letter below N. 4. Monsieur Imbert in his Letter to