The Four Principal Pillars of Papistry, Pillar 3 · Part 3

The Four Principal Pillars of Papistry · Pillar 3 · Part 3

p. 121Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery. Part. 3.

VEe are now come (by the grace of God) to shake one of the principall pillers of papistrie: for herein lyeth the very strength of their cause, & the very pith of popish schoolediuinitie, in deuising and inuenting subtile and sophistical distinctions: thinking thereby to obscure the light of the trueth, and to shift off most euident places of scripture. The chiefe of their distinctions, though not all, yet some, and the better part of them, we will set down in their order, and weigh them in the balance of Gods word, that their lightnes may appeare.

Distinct. 1. I will beginne with that distinction concerning the authoritie 1of scripture: they say, that, secundumse, of it selfe the scripture and in it selfe p. 122is of sufficient authoritie, but Quoad nos, in respect of vsus, it dependeth of the approbation of the Church: & that we can not know, neither are boundto beleeue the scriptures, but because of the testimonie and allowance of the Church, Bellarm. de concil. lib. 2. cap. 12. Rhem. annot. Galath. 2. sect. 6. Ans. This is but a subtile sleight to steale away the credit of the word of God: for the scriptures were wholly written for vsus & our vse, & al the authority they hauehave is for the benefit of men, & in respect of vsus: If then they hauehave no authority with vsus, nor we bound to beleeue them, vnlesse the Church doth approue them, then they receiue their authority frō the Church: for scripture was written for men, not for God himselfe, or Angels: So this distinction is contrary to the word of God: I receiue (saith Christ) no witnes of mē, Ioh. 5. 34. But the scripture is the voice of Christ, therfore it needeth not the approbation of men: The spirit beareth witnesse that the spirite is the trueth, 1, Ioh. 5. 6. That is, the scriptures are discerned & known by the same spirit, the which they were written withal. The Church in deed is to testify of the trueth, but the trueth is to be beleeued for the truths sake, although it hauehave no testimony of men: for my sheepe (saith our Sauiour) heare my voice, Ioh. 10.

2. Distinct. They distinguish of the word of God: there is Verbū Dei scriptū, 2the word of God writtē, which is contained in the scriptures: & Verbū Dei non scriptū, the word of God not written, that is, their traditions, Bellarm. de scriptur. lib. 4. cap. 2. Ans. This is a vaine distinction: for the whole word of God reuealed, is conteined in scripture, as outof scripture we proue it thus: The word written, that is, the holy scriptures, are able to make a man perfect to eueryevery good worke, 2. Timoth. 3. 17. and so vntounto saluation: But whatsoeuer is ouer and beside that which is perfect, is superfluous: But no part of Gods word is superfluous, therefore no part of the worde beside scripture.

3 Distinct. The Church is built (say they) vponupon Peter and Peters faith: 3but faith here hath a double consideration: for it may be eyther absolutely considered, or with relation to Peters person: But faith generally and absolutely respected is not the foundation of the Church, but as it was in Peter, Bellarm. de Roman. pontif. lib. 1. cap. 11. Rhemist. annot. Math. 16. sect. 1. Ans. That Peters faith, which was in Peter, & by Peter confessed, as a portion & Indiuiduū of the general sauing faith of the Church, is the foundation of the same Church, wee denie not. But Peters personall faith cannot be this foundation: forthen when Peter died, his faith being a particular accidēt to his person, going away with him, the Church should hauehave wanted a foundation. Againe, in Peter these two thinges are respected, his person & faith: whatsoeuer was in Peter beside faith, was flesh and blood: but that could not be the foundation, Ergo Peters faith onelyonly was the foundation, his person had therein no part at all.

4. Distinct. There is a principall and soueraigne head of the Church, p. 1234and that is onelyonly Christ: there is a ministeriall heade beside of that part of the Church which is vponupon the earth, & so is the pope head of the Church, Rhemist. annot. Ephes. 2. sect. 5. This distinction by their own confession may be ouerthrowen, for if the pope in any sense may be the head of the whole Church, the Church also in the same sense may be called his body: but the Church (say the Rhemistes) is not called the body mystical either of Peter, or of pope, or any prelate whatsoeuer: Ergo, he is not the head. Againe, one family hath but one head, the Church in heauen and in earth maketh but one familie, Ephes. 3. 15. The pope in no sense can be said to be head of the triumphant Church. Ergo, neither of that part that is in earth.

Distinct. 5. The pope as a priuate person, or as a man, and in matters of 5Fact may erre, and be deceiued: but as he is head pastor, decreeing any thing concerning the faith, he cannot erre, Bellarm. lib. 4. de pontif. cap. 13. Harding defens. apolog. 660. Ans. Peter, when he was reproued of Paule, Galath. 2. erred not onelyonly in example and conuersation, as Bellarmine answereth: but it was an error concerning the faith: S. Paule saith, they went not the right way to the trueth of the Gospel: they erred then from the trueth of the Gospell, Ergo in faith: If Peter might fal into an error of faith, much more the pope. So is their distinction proued but vaine.

Distinct. 6. Non est idem, aliquid esse de fide, & de iure dinino: It is not al one 6for a thing to depend of faith, and of the law of God: as to beleeue that Paule had a cloake is not a point of faith, yet it is, De iure diuino: It belongeth to the word of God: So to beleeue that the pope is Peters successor, belongeth to the faith, though it be not by the word, Bellar. de Rom. pontif. lib. 2. cap. 12. Ans. This distinction is easely ouerthrowen: whatsoeuer is by the word of God, is De iure dinino: Of the diuine right, or of Gods law: but whatsoeuer is of faith, is grounded vponupon the worde, for faith it selfe commeth by hearing the word preached, Rom. 10. 17. Ergo whatsoeuer is of faith, is also, Deiure diuino. Concerning the example alleadged, that Paul should hauehave a cloake, it was not necessary neither by the word, nor by faith simply: but by a consequent, because it is expressed in the word, and it is a point of faith to beleeue all thinges therein contained to be true, to beleeue this also, is of or belonging to saith.

Distinct. 7. There is a proper succeeding of the Apostles, & an improper▪ 7properly the pope is Peters successor, whom he succeedeth, as an ordinary pastor of the Church: But other Bishops do succeed the Apostles improperly, in respect of their pastoral, & episcopal calling, Bellar. de Rom. pontif. lib. 4. cap. 24. Ans. If to succeed in place be a proper kind of succession, as the Iesuite seemeth to grant, as one king succeedeth another, & one bishop another, then had other Apostles their proper successors, as S. Iames at Ieru salē, S. Andrew at Cōstantinople, S. Iohn at Ephesus, S. Mark at Alexandria, as wel as Peter had at Rome: If a proper succession require a succession of p. 124giftes and calling, then neither the Bishop of Rome nor any other do properly succeede the Apostles, hauing not the calling of Apostles, but of Bishops and pastors of the Church. And the Iesuite him selfe graunteth, that the pope succeedeth Peter not as an Apostle, but as a pastor. But Apostles properly succeed Apostles, a pastor improperly is said to succeed an Apostle.

Distinct. 8. The pope directly hath not any temporall iurisdiction ouer 8kinges and princes, as they hauehave ouer their subiectes, or as he hath ouer Bishops, yet indirectly he hath, and so by his indirect power, as he is the spirituall prince of the Church, he may depose kinges, cite them iudicially before him, abrogate the lawes of princes and establish his owne, if he see it necessarie for the health of mens soules, Bellarm. de pontif. lib. 5. cap. 6. Ans. The places, which the Iesuite him selfe bringeth against the direct power of the pope, doe also ouerthrow his indirect power: As how Christ refused to be a king, Iohn. 6. and to be a iudge, Luk. 12. 13. he did execute neither of these offices either directly or indirectly, Ergo no more should the pope. And S. Paule maketh eueryevery soule directly subiect to the higher powers, that beare the sworde, Rom, 13. 1. 4. Howe then can any soule directly subiect vntounto them, indirectly commaunde and controule them? In deede an indirect power it is which the pope chalengeth, that is, vsurped and vnlawfull, and they do well so to call it.

Distinct. 9. In general councels there are two kindes of voices or suffragies: 9there is suffragium decisiuum, a deciding or determining voice, which onelyonly belongeth to Bishops, and suffragium consultatiuum, a consulting or discussing voice, and so other pastors & ministers may assemble to consult and giuegive their aduise, Bellarm. lib. 1. de Concil. cap. 15. Ans. In the councell held by the Apostles and Elders Act. 15. there was no such difference of voices: the Apostles and Elders did indifferently both consult, and decide the matter in doubt, vers. 6. the Apostles and Elders came together to looke to this matter, as well to prouide some remedie, and to determine and conclude, as to examine and aduise vponupon the matter: so vers. 28. It seemed good to the holy Ghost & vntounto vsus: The decree goeth out in the name of the Apostles and Elders. As therefore the Elders did decide & conclude with the Apostles, so ought pastors and ministers together with Bishops.

Distinct. 10. As by this distinction next before they would exclude the 10Clergie, al beside Bishops, so they hauehave inuented an other tricke against the liberty of the Laitie in Councels: The Bishop subscribed in this forme: Ego definiens subscripsi: By giuing my definitiue voice I hauehave subscribed: The lay Magistrate thus: Ego consentiens subscripsi▪ I by giuing my consent hauehave subscribed, Harding pag. 748. defens. apolog. B. Iewel in the same place sheweth the vanity and vntrueth of this distinction, and proueth that these two formes were indifferently vsed: sometime the Bishop said, I hauehave consented p. 125and subscribed: sometime the magistrate is also said in councell to determine, as it is there alleadged of Constantinus out of Sozomene.

Distinct. 11. One may be said to be the sonne or childe of God truely, 11two maner of waies: First, veritate essentiae seu formae: if he hauehave the true forme and essence of a member of Christ and childe of God, as if he hauehave louelove, and liue inwardly by the spirite of Christ: Secondly, Veritate finis siue permanentiae: If he continue, and attaine vntounto 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 12his 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, 13and Euangelicall counsels, to leaue a precept vndone is sin, & eueryevery Christian is bound vntounto it. But Euangelicall counsels are giuen onelyonly 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 p. 126of perfectiō are these & such like; to giuegive 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, 14which 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 hauehave vowed vntounto 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 eueryevery man hauehave his wife, 1. Cor. 7. 2.

Distinct. 15. Whereas the Apostle saith, perfect louelove expelleth feare, Belmine 15distinguisheth: there is, Timor poenae, and Timor culpae propter poenam: Feare of punishment, and feare of sinne, for the punishment sake: LoueLove 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: LoueLove therefore expelleth these seruile kindes of feare, which hauehave 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 16that payeth the debt vntounto the creditor for the debter: so Christ onelyonly is our mediator, who hath paid the ransome for vsus: Secondly, he that entreateth the creditor to forgiue the debter, so the Saintes may be and are mediators in praying for vsus: 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 vsus, 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 vsus, Hebr. 9. 24. But Christ onelyonly is p. 127our priest in heauen, neither Angel nor Saint. Ergo he onelyonly is our mediator and intercessor.

Distinct. 17. The question arising betweene vsus, whether Christ be our 17Mediator, in respect of his manhood onelyonly, as they hold, or as hee is both God and man, as we teach: they doe coine vsus 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 vsus both as God and man, 2. Corinth. 5. 19.

Distinct. 18. The saintes are our intercessors, not as authors themselues 18of any benefite vntounto vsus, but obtayning through Christ, and his merites, whatsoeuer by them is obtayned for vsus, Bellarm. de Sanct. lib. 1. cap. 17.

Answ. First, their owne practise is contrary, for they make their saints their mediators by their owne merites and worthinesse, as in those blasphemous verses made of Thomas Becket, is to be seene,

Tuper Thomae sanguinem, quem pro nobis impendit,

Fac nos Christe scandere, quò Thomas ascendit.

By the blood of Thomas, which for thee he did spend,

Graunt vsus Christ, whither he did to ascend.

Secondly, the scripture biddeth vsus pray in the name of Christ vntounto God, and we shall receiue what wee aske, which is a more compendious way, then to pray to Saintes, and they by Christ vntounto God, for if praying in our owne persons in the name of Christ, our prayers be heard, Iohn 16. 24. inuocation of Saintes is superfluous.

Distinct. 19. They make two kindes of religious worship: one called 19foreign, which is onelyonly due vntounto God, the other foreign, which may bee giuen to angels and to sayntes, Bellarm. lib. 3. de sanctis cap. 12. Answ. All religious worship is onelyonly to be yeelded vntounto God: as the angel would not suffer Iohn to worship him, but sayd, Worship God. Apocal. 22. verse 9. because all worship is due vntounto him: hee forbiddeth not Iohn some speciall kinde of worship, but generally all, as acknowledging, that no kinde of worship was due vntounto him. And concerning the worde foreign, it is taken also in scripture for the proper seruice of God: as Galathians 4. 8. Yee did seruice to them, that by nature were no Gods: There this worde is vsed.

Distinct. 20. They distinguish betweene Idolum, an Idole, and Imago, 20an Image: an Image in Greeke, foreign, is a true similitude of a thing, p. 128an Idol…, foreign, doth represent a vain thing that is not▪ such were the Idols of the heathen: Images, they say, they hauehave, but no Idols. Bellarm. lib. de Sanct. cap. 5. Aunsw. 1. As concerning the word, the Idols in scripture are also called images, Rom. 1. 13. there the worde foreign, is vsed. The papistes then in worshipping of Images, are prooued also to be idolaters, worshippers of Idols: This friuolous distinction helpeth them not.

Distinct. 21. They make this difference betweene the Idols of the heathen, 21and their Images: the heathen worshipped their Idols as Gods, and therefore were Idolaters: But they worship their images for that relation they hauehave to those, whose images they are, Rhemist. Philipp. 2. sect. 2. Ans. The Iewes also, which were plagued of God for their idolatrie, had a relation in their golden Calfe to that God, that brought them out of Aegypt, Exod. 32. 4. 5. So Iudg. 17. 3. Micah his mother sayth, that shee had consecrated the shekels of siluer to the Lord Iehouah, to make a molten Image: yet for all this they were idolaters, and so are the Papistes: this shift of theirs helpeth them not a whit.

Distinct. 22. A thing may be hon…ured, or is sayde to receyue or be capable 22of honour after a diuerse maner: First, a thing is honoured Per se, vel per accidens, of it selfe, as the person of the king is honoured, or accidentally, as the kinges robes are honoured because of the king. Secondly, a thing may bee honoured, propter se, velpropter …liud, for it selfe sake, or for and because of some other thing, wheron the cause of the honour dependeth. Thirdly, a thing may be honoured propriè, impropriè, properly, which in respect of it selfe is honoured: impropriè, which insteed and place of an other thing is honoured, as the Embassador is for the king. Now the Images of Saintes are to be worshipped, not onelyonly improperly or accidentallie, but properly, and of themselues: yea improperly, and by an accident are capable of the highest kinde of worshippe, as the Image of God or Christ of the same honour that is due vntounto them, Bellarm. lib. …. de Sanct. cap. 20. 21. 23. Answ. I pray you how fa…re are these blasphemous Papists from the highest kinde of idolatrie, and from making their stockes and stones their gods? For the heathen in like sort vsed such distinctions: Non ego illum lapidem colo, adoro, quem video, sed seruio ei, quem non video: I do not worship this stone, I adore that I see, but I serue him whom I see not: August. in psal. 96. Thus properly they gaue adoration to their Images, but seruice, which is the english of (foreign) Rhemist. Math. 4. sect. 3. they referued vntounto that God whose image it was, yet for all this they were most mō strous idolaters, and so are the Papistes. Agayne, no religious worship, properly or improperly, accidentally or otherwise is due to any, but onelyonly to the Lord, Thou shalt worship the Lord thy God, and him onelyonly shalt thou serue: Math. 4. 10. Which text is alleadged by our Sauiour against Sathan, who had tempted him to fall downe and adore him: wherefore by this text all p. 129falling downe and prostrating of our selues before any creature to adore it, is forbidden, without which submisse gesture, not the meanest kinde of religious worship can be exhibited to any.

Distinct. 23. There are then three kinds of religious worship due vntounto 23God, and his Saintes: foreign, seruice proper vntounto God: foreign, adoration which may be giuen to Saints and angels: foreign, an higher kinde of adoration due onelyonly to the virgine Marie. And each of these three hath two kindes: eueryevery one of them may be considered, Simpliciter, vel secundum quid, simplie or absolutely, or in part onelyonly and respect: and eueryevery one of these kindes of worship, is eyther Cultus perfectus, or imperfectus, a perfect or imperfect worship. The perfect and simple kinde of Latre…a, is proper to God onelyonly, the imperfect and inferior or respectiue kinde may be giuen, and is due to the image of God: so the perfect kinde of foreign is for the Sainte himselfe, the imperfect for his image: the perfecte kinde of Hyperdouleia is for the Virgin Marie only, the imperfect for her Image, Bellar. li. 2. de Sanct. ca. 25. Contr. First, thus hauehave we sixe kindes of religious worshipe forged & deuised by papists, more by fiue thē the word of God either knoweth or acknowledgeth. 2 Where hauehave they learned that the Virgin Mary is worthy of an higher kinde of adoratiō, then either Saint or angel? The scripture only saith, that they shalbe as angels, not aboue or superior to angels: Mat. 22. 30. 3 By this distinctiō of theirs it cōmeth to passe that the image of God, of Christ, yea of our Lady, shal hauehave an higher kind of worship, not then the Images of saints, but then the saynts themselues, then either prophet or apostle, for these hauehave but their Douleia, their simple adoration: but the Images of God & of Christ, hauehave their kinde of Latreia: the Image of Mary, a kinde of Hyperdouleia. But this is very grosse & absurd, that a dead thing, that hath no life, should be more honored, then a reasonable & vnderstanding, yea an holy creature: Augustin saith, Artifex melior est eis, the Image maker is better then the Image, in Psal. 113. but a prophet or apostle is far to bee preferred before eueryevery artificer or craft…smā, & one would thinke that the liuely Image of God, which is man, that walketh and breatheth, should be worthie of greater honor, then the dead and senseles Image of God. Fourthly, by the places alleadged before, Apocal. 22. 9. Matth. 4. 10. It is euident, that no kinde of religious worship is due to any creature, but onelyonly vntounto God.

Distinct. 24. Sacrae aedes, Churches or holy houses hauehave a double relation 24or respect: for they may bee considered as they are Templa, Temples or Churches, and so properly they are built onelyonly to the honour of God: or as they are, Basilicae, or Memoriae, sumptuous buildings and monumentes of remembrance, and so also they may bee dedicated to Sayntes: Bellarm. lib. 3. de Sanct. cap. 4. Contr. First, if the same place in a diuerse respect may bee consecrate to the honour of God and Sayntes together: great p. 130reason, that God shold be the more principal: but now it is not so, for they are called by the names of Saints: if God were the chiefe, he should giuegive the name to the place: And indeed the places of prayer are Gods houses: My house shalbe called the house of prayer. Esay 56. 7. That Churches are called by saintes names amongst vsus, it is not for their honour, but onelyonly for a ciuile difference and distinction of places: and in their sense Churches are not dedicate vntounto God neither, for any holines that is in the place; for in that sort, Christ sayth, his father will not bee worshipped, neither in that mount Garizim, nor at Ierusalem, Iohn 4. 27. not in one place more than in another: but they are holy places and for the honor of God in respect of the vse, which is for prayer, My house, an house of prayer, sayth the Lord, and for hearing the word of God, Act. 13. 15.

Distinct. 25. Saintes some are Canonized, that is publikely allowed to be 25saintes: some are not Canonized and receiued into the kalendar: the difference is this, Canonized Saintes, either generally by the Pope so canonized, for the whole Church, or more specially by a bishop for his prouince or Diocesse, may be publikely prayed vntounto, Temples built in their names, and their holy dayes yearely remembred, their Reliques preserued in Churches to bee adored: But none of these thinges publikely may be exhibited to not Canonized Saintes, vnlesse prinately onelyonly, Bellarm. de sanct. lib. 1. cap. 10. Contr. First that neither Canonized, nor vncanonized Saintes are in any such sort to bee worshipped, wee hauehave shewed before. Secondly, what an absurde thing is this, it is lawfull to pray to some Sainte priuately, and yet vnlawfull to do it publikely? so men shall hauehave house saints and Church saintes: they shall serue one God at home, and another at the Church: such were the toyes of the heathen: such kinde of stuffe wee read of, Ezech. 8. 10. where the princes of Israell were gotten into a corner, and there worshipped the similitude of creeping things, and abominable beastes, which they were ashamed to doe publikely: so belike, popish house-saintes are such goodly things, that they dare not be seene. Thirdly, if they be all saintes, why are they not al Canonized? if they be all saints with God, why are they not with men? Fourthly, but who gaue them such power to Canonize some saintes, and not othersome? Christ saith, To sit at his right hand, or his left, is not his to giuegive, Math. 20. 23. howe then dare the Pope, or any Prelate, presume to doe that which Christ assumeth not, as he is man?

Distinct. 26. The hearts of men, their thoughts and cogitations are 25knowen two maner of wayes: either naturally by an ordinary and proper power, and so our harts are knowen onelyonly to God: or by an extraordinarie grace & gift, and so both the angels & saints doe know our inward repentance, and desires, Rhemist. 1. Corinth. 2. sect. 1. Contr. It is one thing by reuelation to vnderstande the secretes of mens heartes, as the Prophets p. 131some time did, and as Peter discryed the fraude of Ananias and Sapphira: An other thing to receiue a gift and power themselues, when they will, to looke into mens heartes, as they affir me of their Saintes, that alwaies they are able to vnderstand as the vocall voice, so our inward repentance: For if at any time they want this power, then praiers made vntounto them are sometime in vaine, which I thinke they will not graunt. But this is contrary to the scripture, which saieth, that God onelyonly knoweth the heartes of men, 1. Kin. 8. 39. It is not said he chiefly or properly knoweth them, but he onelyonly: And a reason is there giuen: Reward eueryevery man according to his waies, as thou knowest his heart: God therfore onelyonly knoweth the hart, because he only rewardeth men after their waies.

Distinct. 27. The papistes deuide hell into 4. partes or members, according 27to the measure and continuance of the punishment, for the paine is either temporall, or eternall: and there is, Duplex poena, damni & sensus: A double punishment beside, either of losse without smart, or of losse and damage, with smart and punishment together: The place of temporal losse onelyonly was Limbus patrum, the dungeon of darkenes, where the fathers remained till the comming of Christ: the place of eternall losse without smart, is Limbus infantum, the dungeon, to the which children dying without baptisme are sent: the place of temperall losse and punishment withal, is Purgatorie: the place of eternall losse and punishment is Hell, Bellarm. de purgator. lib. 2. cap. 6. Contra. These are phantasticall and superstitious deuises of men: for the scripture maketh but one place of darkenesse and punishment, as there is but one place of ioy and lighte, namely heauen, Luk. 16. The rich glutton went to hel, Lazarus into Abrahams bosome, which Augustine denieth could be a member of hel, because it was foelicitatis sinus, a place or bosome of blisse, Epist. 19▪ Againe, they make all these infernall regions to be places of darknes: but the scripture maketh no other place of darknes but hell, into the which the deuils were throwne down: So S. Peter taketh that hel & the chaines of darkenes for al one: And what place else is that which the same Apostle calleth a prison, 2. …. 2. 4.1. Pet. 3. 19. (which the papistes notwithstanding vnderstand of their Limbus patrum) but where the chaines of darkenes are? for chaines and a prison house, hauehave a mutuall reference one to the other. 2▪ In hel there is not, neither can be a punishment of losse or damage onelyonly, without sense & smart of torment: for they which are in darknes excluded from the presence of God, do not onelyonly sustaine the losse of that benefit, but they must needs also be in paine & sorow: for as the Psalme prono…ceth of other creatures: If thou hidest thy face, they are troubled, Psal. 104 29. so is it also true of men, that the hiding of Gods face, the absence of his spirit bringeth sorrow & trouble withal: So our Sauiour saith, They shalbe cast into vitter or exterior darkenes, there shalbe weeping & gnashing of teeth, Math. 8. 12. darkenes p. 132then is accompanied with weeping and extreme horror: It is called the vtter or exterior darkenesse, because without the kingdome of heauen there is nothing but darkenes: But if they will hauehave it so called, in respect of hell it selfe, as though some darknesse were Exterior or outward, some interior or inward, the darkenesse of Limbus patrum, which, they say, is in the brimme of hell, must be this exterior darknesse, because hel the place of the damned is lower and more inward, and that must be the Interior darkenesse. Thus wee see howe easely their vanities are blowen away.

Distinct. 28. The Iesuite maketh two kindes of voluntarie worship: 28that is properly called, Cultus voluntarius, Voluntarie worship, Qui sine ratione suscipitur: Which is taken in hand without any reason or grounde: There is an other kinde of worship or seruice: Qui exhibetur Deo per actus virtutum: Which is performed vntounto God, by some act of vertue, and this is not properly a voluntarie worship or Religion, though it be not commaunded: of this sort, they say, their pilgrimages are, and such like, Bellar. de sanct. lib. 2. cap. 8. Contra. 1. Saint Paule forbiddeth all voluntarie worship, Coloss. 2. 23. the worde is foreign: wherfore al thinges brought into the worship of God without his commandement, by the wil of man, what reason or cause soeuer is pretended, is but will-worship. 2. The Apostle speaketh not of such a will-worship, as is fondly enterprised without any cause, as if a man should vowe not to sit downe at the table, till he hauehave twise washed, as the Iesuite putteth the example: but euen of such worship, as is commended by the Iesuite, which is not rashly begunne, but with aduise, and performed by some vertuous act: for the Apostle saith, that euen will-worship hath a shew of wisedome: it is not, sine ratione, but, habet rationem sapientiae: Againe, there is submission and humblenesse of the minde, and not sparing, or not satisfying the flesh; al these our aduersaries cannot denie to be vertuous actes: for such are their fastinges, and other workes of penance: Wherefore euen such thinges do make but a will-worshippe. The Iesuite then hath saide iust nothing.

Distinct. 29. Bellarmine graunteth, that vowes may be made properly 29vntounto Saintes, as vntounto God, but with this distinction: Wee do promise and make a vowe to God, in signe of our thankefulnesse to him, as vntounto the author of all good thinges: but vntounto Saintes we vow to betoken our thankefulnesse vntounto them as our mediators and intercessors, by whose meanes, wee doe receiue these good thinges of God, Bellarm. lib. 3. de sanct. cap. 9. Contra. Thus they are not ashamed to rob God of his honour. The scripture reacheth vsus, that vowes onelie are to bee made to God, Esay. 19. 21. In that day the Aegyptians shall knowe the Lorde, and shall doe sacrifices, and vowe vowes vntounto God. p. 133Heere vowes and sacrifices are ioyned together, but sacrifices no manner of way are due to Saintes, therefore neither vowes. Againe, the scripture maketh this a reason, why we should vowe vntounto God, and pay our vowes: For the Lord thy God will surely require it of thee, Deut. 23. 21. But God onelyonly is able to require and exact a vowe at our handes and to call vsus to accounte for it: Ergo, wee must vowe onelyonly vntounto him.

Distinct. 30. Daies among Christians are partlie Equall, partlie vnequall: 30Vnequall they are by reason of the precept and determination of the Church, and for the mysticall signification which they hauehave: Equall they are: Quoad essentialia festi, In respect of the essentiall matters of an holy day: As a man priuately by him selfe may vponupon any day receiue the communion, heare the word, and keepe the memorie of Christes resurrection, Bellarm. de c…lt. Sanctor. lib. 1. cap. 10. Contra. The difference and distinction of daies for signification, and in respect of more holinesse is meere Iudaicall, as the Apostle testifieth: This man esteemeth one day aboue another day, another man counteth eueryevery day alike, Rom. 14. 5. Wherefore daies are all equall and alike vntounto Christians, not in respect onelie of those essentials: (for so were they also equal to the Iewes, they might by them selues vppon any day, if they would, read the law, remember Gods benefites and such like,) but they are equal in nature, holines and goodnes: so that difference of daies amonge Christians is rather for Christian order and pollicie sake, for the people to meete together to heare the word and serue God, then as setting apart some daies for greater holines in themselues.

Distinct. 31. Whereas wee obiect that place of the Gospell: The 31poore ye hauehave alwaies: but me ye shall not hauehave alwaies, Math. 26. against the Reall and bodily presence of Christ in the Eucharist▪ They answere by this distinction: that Christ is not now present in bodie, Uisibili & corporali praesentia: By his visible, or corporall presence: or, Secundum humanam conuersationem, After his conuersation, or as he was conuersant amonge men: but inuisiblie he may be present, and after another maner, Bellarm. de Eucharist. lib. 1. cap. 14. resp. ad loc. 4. Contra. This distinction is thus by scripture ouerthrowen: S. Peter saith, The heauens must containe or receiue Christ, till his comming againe, Act. 3. 21. He cannot in his body be absent from heauen till that time, therefore he can not any way be present in earth. If they answeare, as they doe, that he may be in Heauen and in the Eucharist all at one time, wee confute them by an other place of scripture: Hee is not heere (saith the Angell) for he is risen, Math. 28. 6. which had beene no good argument, if the body of Christ were likely to be in two places at once.

p. 134Distinct. 32. Some thinges are properly attributed to the bodie of 32Christ in the Eucharist, as whatsoeuer signifieth motion from place to place, as the bodie of Christ may be said to be lifted vp, and to be laid downe and such like: but other mutations and chaunges, as to wake hoate or colde, to sower or be mouldie, doe very improperly or not at all agree vntounto the body of Christ, Bellarm. de Eucharist. lib. 1. cap. 3. Contra. We graunt in deede that Christes bodie is not now subiect to heate or colde, nor any such thing, and therefore wee denie that his bodie is present in the Eucharist, because the Elements doe receiue these alterations: Let them tell vsus then, when the breade mouldeth, and the wine sowreth, what it is that is mouldie, or sower; breade and wine after consecration there is none; the accidentes, as the whitenesse, roundnesse, sweetnesse, cannot receiue other accidentes; we cannot say, that they are mouldie, or sower: are they not then driuen to confesse that the bodie of Christ is subiect to mould, and sowernesse? If they say Christes bodie departeth, and a newe matter is supplyed as before there was transubstantiation by the turning of the breade into Christes bodie, so nowe there must bee a retransubstantiation (which is a newe pointe of popish learning) by the returning of the breade againe.

Distinct. 33. Whereas they affirme, that the whole quantitie and 33proportion of Christes bodie is in the hoaste, wee thus replie vppon them, that it is an essentiall propertie of quantitie to hauehave, Partem extra partem: One parte distinct from an other, the head can not be where the feete, nor the feete, &c. But if Christes bodie in his proper quantitie were in the hoast, his partes can not be distinct in so small a roome, but shuffed and confo inded together, Beltarmine heere coyneth a most friuolous and sophisticall distinction: Corpus quantum (saith he) habet partem extra partem, si illudextra dicat habitudinem ad subiectum, non autem, si dicat habitudinem ad locum: That a bodie of due quantitie hath partes distinct one from another in respect of the subiect, or bodie it selfe, but not in respect of the place: so there may be Extensis & distinctio partium▪ in subiecto, sed non in loco: There may be an extension of the partes, and a distinction in the subiect, though not in the place, Bellarm. de sacram. Eucharist. lib. 3. cap. 7. This of all other is the most absurde and witlesse distinction, for howe can there be a distinction reall of the partes in the bodie, if there be not in the place? for euerie parte hath his proper place answeareable thereunto, and as the bodie is lesse or more, so the proper place there of is dilated, or contracted: If then wee take a bodie of two cubites and thrust it into a roome of one cubite or lesse, there cannot be the like extension of the partes, p. 135as in a place of two cubites. All the sophistrie in the worlde (let the deuill put to his wit and all) will not helpe them heere, that Christes body full and whole should be enclosed in a thinne wafer cake, and yet all his partes keepe their due place and proportion still. Alas, poore men, these restlesse toyes will cause them sooner to runne madde, then helpe them at a pinch.

Distinct. 34. They tell vsus of three kindes of conuersion of thinges: 34there is Conuersio productiua, A conuersion productiue, when a thing is produced which was not before, as when Christ chaunged water into wine: Conuersio conseruatiua: A conuersion conseruatiue, when one thing is corrupted or perished, and an other thing is generated or preserued: Conuersio adductiua, A couuersion adductiue, when a thing is not produced that was before, but is onelyonly brought to a place where it was not: & so is the breade adductiuely chaunged into the bodie of Christ in the sacrament, Bellarm. de sacram. lib. 3. cap. 18. Contra. 1. These species, or kindes of conuersion are confounded, for the productiue and conseruatiue are all one, as that example sheweth of turning the water into wine: for the water was chaunged, and wine conserued, and the wine was produced by the power of Christ, out of the substance of water: The creation was properly productiue, when thinges were made and produced, that were not: but there is no creation nowe, and therefore no productiue conuersion. 2. Yet to keepe their distinction, wee wil easely prooue, that the beeing of Christes body in the Eucharist, is by a productiue or conseruatiue chaunge, not an adductiue: For either the bread is there together with Christes bodie, as the Lutherans holde, and that is their consubstantiation, which papistes denie; or the breade is annihilate, and turned to nothing, which I thinke they will not graunt: or it must needes be turned into Christes bodie, and so a thing is produced that was not, namely the breaden bodie of Christ. They hauehave nothing to answer but this, that the bread is turned into, Materia prima, the first matter, wherof thinges are made, as the water was when Christ made the wine, Bellarm. ibid. cap. 24. Contra. 1. Thus if Aristotle had not helped them with his phantasticall deuise of Materia prima, they had beene put to their trumpes. 2. And so notwithstanding they are: for Aristotles deuise can not stande against scripture, which saith concerning that miracle of Christes: Aquam vinum factam: As their owne text hath: the water made wine: the water did not vanish into Materia prima, or I wote not what, but it was made wine, namely water: and if after the same manner the breade be conuerted in the Eucharist, the breade is made the bodie of Christ, and the bodie of Christ is made of it. Bee ashamed at length yee papistes of such fooleries, and glorifie God, in confessing your error, and acknowledging the trueth.

p. 136Distinct. 35. Where wee vrge that place of the Apostle, Hebr. 10. 14. 35Christ with once offering, hath made perfect for euer them that are sanctified. And therefore he is not offred or sacrificed in the Masse. They hauehave found out this quaint distinction: the oblation of Christ is, Cruenta vel incruenta: Bloodie, or vnbloodie: the bloodie sacrifice was offred but once, the vnbloodie may be offered often, Bellarm. lib. 1. de missa. cap. 6. resp. ad 8. argum. Contr. This is a vaine distinction, void of learning & trueth: For Christ can not be offered vp, but by dying, Hebr. 9. 27. 28. And without sheading of blood, there is no remission of sinnes: vers. 22. But by the sacrifice of Christ, so oft as it is offered, there is remission of sins: Ergo also sheading of blood: there is then no such vnbloody sacrifice or oblation of Christ.

Distinct. 36. In other sacramentes the priest is the minister of Christ, yet 36speaketh in his owne person, as in baptisme, I baptize thee with water: but in the Eucharist, he is not onelyonly the minister of Christ, but assumeth and taketh vponupon him his very person, saying: This is my bodie, as the Angels sometime spake in the person of God, Bellarm. de sacram. Eucharist. lib. 4. cap. 14. Contr. 1 When ministers hauehave such warrant to speak in the person of God, as the Angels had, they may doe as they did. 2. The Rhemistes cō fesse that the priest in penance giueth absolution in the person of Christ, Annot. 2. Corinth. 2. 6. Therefore in the Eucharist onelyonly, as Bellarmine saith, he assumeth not the person of Christ, but at other times also, by their owne confession. 3. If to doe any thing in the person of Christ, be no more but in the name & power, or in the stead & place of Christ, we mislike not the phrase nor sense, for the scripture alloweth that speech: Wee are messengers for Christ, and for Christ, or in Christes steede, we beseech you: 2. Corinth. 5. 20. 21. He saith not, as Christ, but for Christ: and the highest dignitie that the pastors of the Church hauehave, is to be ministers only of reconciliation, 2. Corinth. 5. 18. and to be dispensers or disposers of the mysteries of God, 1. Corinth. 4. 1. See then what is become of this distinction.

Distinct. 37. There is an action in the Church, which is both a sacrifice, 37and a representation of a sacrifice beside: there is also an otherthat is no sacrifice, but a representation onelie: the first is the Masse, the second the Eucharist, Bellarm. lib. 1▪ de missa. cap▪ 1. Contr. 1. The Eucharist also is a sacrifice of praise and thankesgiuing, as the word signifieth: for other sacrifice externall in the Church we acknowledge none but these spirituall ones, Hebr. 13. 15. 16. 2. Such distinction of a sacrifice representing, and a representing without a sacrifice, they learne not out of the word, nay it is cō trary to it, for al that Christ commaundeth vsis, to doe this in his remēbrance, and this doing, is nothing else▪ but eating & drinking according to his institution in the sacrament, 1. Corinth. 11. 26. & vers. 2…. This do as often as ye drinke it: This doing is cōmunicating by drinking, not sacrificing, as they fondly imagine.

p. 137Distinct. 38. There is, Duplex diuortium: a double kinde of diuorce in 38matrimonie, quoad thorum & cohabitationem, & quoad vinculum: A diuorce from bed and bourd onelyonly, the mariage knot or bond remayning still, as in case of adulterie: and an other kinde, when the knotte or bond it selfe is dissolued, and loosed. Bellar. de matrim. lib. 1. cap. 14. Contr. This distinction is contrarie to the Apostle: as wee shall shew: marriage cannot bee dissolued in respect of bedding and bourding together, but the bond▪ Vinculum, must needes be vntied: What the Vinculum or bond of mariage is, Saint Paul sheweth, The wife hath not power ouer her owne bodie, but her husband, and so likewise the husbande, &c. 1. Corinth. 7. 4. and that this is the bond, it is gathered out of the 15. verse, where speaking of the departure of infidels, hee sayth, that a brother or sister is not in subiection, that is, is no longer bound to performe these duties and debtes of mariage: & verse 27. Art thou bound to a wife? secke not to be loosed: Ergo, the bond may bee loosed: the word here vsed is, foreign, of the which worde commeth, foreign, or foreign Vinculum, … bond: Therefore by not being in subiection or vnderunder power one of an other, is to be freed, and to be no longer bound. If the marriage knot or bond could not be vntied among christians, the apostle needed not to hauehave saide, Seeke not to bee loosed: for who will seeke for an impossible thing?

Distinct. 39. Some vertues are Morales, moral, some Theologica, theologicall: 39repentance, which they call penance, is a vertue Morall, saith the Iesuit: faith a vertue Theologicall, Bellarm. lib. 1. de poenitent. cap. 29. Contr. First, this distinction is not currant: for if you vnderstande by Theologicall, that which is diuine, for so wee englishe Theologia, Diuinitie, then are all the vertues of christians Theologicall, that is Diuine, both in respect of the author, for they are all the giftes of God, Iam. 1. 17. as also in respect of their operation and effect, Yee are partakers (sayth S. Peter) of the diuine nature, if ye flie the corruption of worldly lusts, 2. Epist. 1. 4. Lo the flying of worldly lustes, which is with them a Morall vertue, is now become a theologicall or diuine vertue, because thereby wee are made diuine, or like to the diuine nature. Secondly, if they bee morall vertues, which consist in manners and practise, they theologicall, that consist in knowledg and speculation, Faith in that sense is not theologicall, but morall, Faith working by louelove: Gallath. 6. 5. Thirdly, what needeth such distinction and separation of vertues, seeing the apostle ioyneth them all together, Ioyne vntounto your faith vertue, to vertue knowledge, to knowledge temperance, 2. Peter 1. ver. 6. 7. Therefore it is no good argument which the Iesuite maketh, …ayth belongeth not to repentance, because one is of this kind, & another of that▪ seeing the apostle, both in nature & practise ioyneth thē together?

Distinct. 40. In contrition, Propositum non peccandi duplex, there is a double 40purpose not to sinne any more▪ Virtuale siue implicitum, & formale seu p. 138explicitum an inward and vertuall purpose, and a formall and explicate purpose, the first is not sufficient; but it is necessary, that he which is iustified from his sinne, should make a formall & expresse purpose not to sin any more, beside the detestation which he hath of sinne, Bellarm. lib. 2. de poenitent. cap. 6. Contr. First, the Lord saith by his prophet, If the wicked will returne from all his sinnes, and keepe my statutes, hee shall surely liue: Ezech. 18. 21. Here is nothing required but a forsaking of sinne, and doing of righteousnes, which may be done, without any such formall or expresse purpose: yet a purpose of heart is necessary, Act. 11. 23. which must needs accompanie the detestation of sinne, and amendement of life. Secondly, I pray you where was this formall & expresse vowe or purpose in the theese vponupon the crosse, vntounto whō Christ notwithstanding promised paradise? Luk. 23. verse 42. 43.

Distinct. 41. They distinguish thus of merites: There is Meritum de congruo, 41merite of congruitie, as the workes which goe before instification, though they be not simplie meritorious, Ex debito iustitiae▪ by the due debt of iustice, yet they deserue of congruitie: Meritum de condigno, merite of condignitie followeth iustification, whereby a man by his meritorious works, is worthy by iustice of the kingdome of heauen, Rhemist. annot. Ro. 2. sect. 3. Bellarm. lib. 2. de poenitent. cap. 12. Contr. First, that there is no merite at all of condignitie; S. Paul sheweth, saying, The afflictions of this life are not worthie, or (as they reade) Condigne, of the glory to come, Rom. 8. ver. 1. 8. The Rhemistes distinction vponupon that place of condigne to, and condigne of, is but a Iesuiticall toye, and not worth the answere. Secondly, that there is no merite of congruitie before iustification, it is thus prooued: Without faith there is no merit, for without faith it is impossible to please God, Hebr. 11. 6. and saith is not before iustification, Rom. 5. 1. Ergo.

Distinct. 42. Workes of the lawe or of nature done without or before 42sayth, merite not, but workes done by Gods grace, are truely meritorious: Thus they answere vsus, when we obiect that place. Rom. 3. 28. Wee holde that a man is iustified by faith without the workes of the lawe, Rhemist in hunc locum. Contr. The Apostle himselfe taketh away this distinction, Ephes. 2. By grace are yee saued through faith not of workes: then it followeth, ver. 10. for wee are his workemanship created in Christ Iesus vntounto good workes, which God hath or deyned, that wee should walke in. Here the apostle excludeth euen workes of grace prepared, and or dayned of God, from being any cause of our iustification.

Distinct. 43. Some things doe iustifie, Ex opere operantis: by the worke 43of the doer, Id est, fide & deuotione suscipientis, That is by the sayth and deuotion of the recevuer, so the sacramentes of the old law did iustifie: Some things doe iustifie. Ex opere operato, by the very worke wrought, as the Sacraments of the New Testament, Bellarm. de effect. sacr. lib. 2. cap. 13. p. 139Contra. First, there is one and the same efficacie, substance, and operation in generall of the Sacraments, both of the olde and newe Testament: For they did eate the same spirituall nieate, and drinke the same spirituall drinke, 1. Cor. 10. 2. 3. Secondly, Yet neither of them do conferre grace, or are causes of our iustification before God, but are onelyonly seales of the iustice or righteousnes that commeth by faith, Rom. 4. 41. Yet wee graunt, that in the Sacraments of the Gospell, there is a more liuely resemblance and more full representation of spirituall things, than there was in the other: in which respect they are preferred before them. Thirdly, Wee are not iustified before God in part or in whole by any worke, either operantis, or ex operato, of the doer, or of the thing done: But wee are iustified onelyonly by faith: all workes, euen such as are wrought in vsus by grace, are excluded from being any cause of our iustification before God, Ephes. 2. 10. 11. Fourthly, And so farre is it off, that any iustification can bee had ex opere operato, by the worke wrought, without respect to the faith of the doer, that no such worke is at all acceptable to God, much lesse able to iustifie: for without faith it is impossible to please God, Heb. 11. 6. And thus this Iesuitic all distinction is nipped in the head.

Distinct. 44. To extenuate & eneruate the force & efficacie of the death 44and passion of our Sauiour Christ, as though it were not alone by it selfe a sufficient satisfaction for the sinnes of the world, vnlesse other satisfactions as helpes were ioyned thereunto: they hauehave forged and deuised impious and blasphemous distinctions of their owne.

First, there is a kinde of satisfaction, Pro amicitia restauranda, for restoring vsus to the friendship of God: there is another, Pro iustitiae restauranda, for restoring of iustice lost and decayed in vsus: the first satisfaction is only wrought by the death of Christ; the other must be wrought by vsus, Bellar. de poenitent. lib. 4. cap. 1. Contra. Christ hath satisfied for vsus, in paying the raunsome for our sinnes, and hath reconciled vsus to God, in imparting to vsus of his righteousnes: He hath made him to be sinne for vsus, which knew no sinne, that wee should be made the righteousnes of God in him▪ 2. Cor. 5. 21. therefore Christ hath by his death not onelyonly redeemed vsus, and reconciled vsus to the fauour of God, but hath also clothed vsus with his righteousnes: who is made of God vntounto vsus, our wisedom, righteousnes, sanctification, redemption, 1. Cor. 1. 30. Not onelyonly our redemption, but our righteousnes: hec hath therefore satisfied the wrath of God, in restoring his friendship, and hath repaired iustice decaied in vsus, by his iustice and righteousnes.

Distinct. 45 There is a satisfaction pro …c…a, for …: another 45kinde pro poena, for the punishment. The first was … by Christ … the other is our satisfaction to bee … mine, ibidem. So there is duplex …: … double or twofold remission of sins, the first in baptisme, both … p. 140poena, from fault and punishment: the second from the fault, but wee our selues must satisfie for the punishment, Bellarm. depoenitent. lib. 4. cap. 14. Contra. If our sinnes be for giuen vsus, the punishment likewise together with the sinne is remoued: for sinne causeth death, and all other punishments: It should not therfore stand with the iustice of God, to lay punishment vponupon men, hauing forgiuen them their sinnes: for this were to say, that their sinnes are not truely forgiuen. Christ hath set vsus at peace with God by the bloud of his crosse, Coloss. 1. 20. Ergo, hee hath satisfied both for the offence and punishment: For if God punish stil, then were we not at perfite peace with him, his anger yet abiding: And whereas they make the first remission of sinnes to be auailable both for the sinne and punishment: the second but for the sinne: the Apostle reasoneth cleane contrarie: If while we were yet sinners and enimies, Christ dyed for vsus, much more being iustified by his blood, and reconciled by his death, wee shalbe saued from wrath through him, Ro. 5. 10. 11. Much more saith the Apostle: if then in the first reconciliation to God, we had remission of both, being now reconciled wee shall much more. Hence also it is manifest, that Christ worketh all both before our reconciliation, and after.

Distinct. 46. Men also may satisfie for the fault, but ex congruo, non ex 46condigno, It is a satisfaction of congruitie, not of condignitie, Bellarm. li. 4. de poenitent. cap. 1. Contra. There is no satisfaction wrought by man for his sinnes, no not of congruitie: First, it is repugnant to the nature and propertie of satisfaction: for that, which is of congruitie, is accepted of fauour, but satisfaction is an exact compensation in respect of iustice: by this God is iustly satisfied: by the other, hee is but enclined to fauour, as they teach. Secondly, there is no satisfaction for sinne ex congruo: for when we were enimies (saith S. Paul) wee were reconciled to God, Rom. 5. 10. But nothing that enimies can do, is acceptable vntounto God, therfore God cannot any waies, no not ex congruo, by our satisfaction be appeased, before our reconciliation, nor yet afterward, for our sinne in the purchasing of our reconciliation was alreadie satisfied for by Christ.

Distinct. 47. Man can not satisfie God for the eternall punishment 47due vntounto sinne, but for the temporall he may, Bellarm. lib. 4. de poenitent. cap. 1. Contr. Seeing our Sauiour Christ hath fully redeemed vsus by his most precious bloud, he hath not onelyonly satisfied for our sinne, but for our punishment both eternall and temporall due vntounto sinne, Heb. 10. 14. with one offring hath he made persite, or (as the Rhemistes read) consummated for euer them that are sanctified. If then he hauehave consummated vsus by our redemption, he hath satisfied for all: for if any thing were left to be done by vsus, wee should not be consummated by him. And as for the punishments and chastenings of this life, S. Paul sheweth the ende of them, not to make satisfaction, but we are chastened of the Lord, that we should not be p. 141condemned with the world, 1. Corinth. 11. 32.

Distinct. 48. There is actualis satisfactio, an actuall satisfaction: and 48that 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 hauehave grace and power to satisfie, Bellarmine de Purgator. lib. 1. cap. 10.

Distinct. 49. Christ hath immediatè, immediately satisfied & paid the 49raunsome for our sinne, but mediatè, mediately, onelyonly 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 vsus from the curse of the law, being made a curse for vsus, ibid. 13. which curse wee are not able to beare, neither in whole, nor in part: Ergo, actually and immediatly he hath redeemed vsus from all punishment both spirituall & temporall due vntounto sinne.

Distinct. 50. Christ is a Sauiour in a double respect, either for sauing 50men alreadie fallen into sinne and condemnation, or els for preseruing & susteining them from falling: In this sense he was a Sauiour onelyonly to the virgin Marie, who was preserued onelyonly 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 onelyonly, Because he should saue his people from their sinnes, Math. 1. 21. He was then either in this sense a Sauiour vntounto 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 vntounto Angels, not vntounto 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 51doctrine of merites: Wee are iustified freely by grace, Rom. 3. 24. They aunswere by a distinction: There are two iustifications: the first, which is onelyonly 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 vsus to glorification, what neede a second? Againe, their second iustification is nothing els, but that which the Scripture calleth sanctification, which p. 142issueth 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, 52when the righteousnes of Christ is imputed vntounto vsus, and made ours by faith: Iustice inhaerent, is that iustice that actually abydeth in vsus: 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 onelyonly of Christ imputed to vsus by faith, is our iustice before God. The Apostle saith, Christ was made sinne for vsus, that we should be made the righteousnes of God in him, 2. Corinth. 5. 21. Looke how Christ was made sinne for vsus, 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 vsus by faith.

Distinct. 53. Whereas they holde, that the law may be perfitly fulfilled 53in 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 vntounto, 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 vsus 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 vntounto: But full and perfect obedience to the lawe in this life cannot be had, no otherwise, than Christ hath fulfilled it for vsus. Saint Paul saith, They that are of the workes of the Law, are vnderunder the curse: but they which are of faith, are blessed, Galath. 3 9. 10. The lawe therefore vntounto vsus 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 vsus.

Distinct. 54. There is an habitual, and an actual faith: the faith in habite, 54which 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 louelove, Galathians. 5. 6.

Distinct. 55. Sinnes, some are venial, that is, pardonable of their 55owne nature: Some mortal, because all that doe them, are worthie of p. 143damnation, Rhemist. Rom. 1. Sect. 11. Contra. That all sinnes by grace are pardonable thorough Christ to all beleeuers, (blasphemie onelyonly 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, 56and formally: Hee that sinneth materially onelyonly, 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 abs que 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 all sinnes, and make the offender guiltie much or little: Otherwise, there should not hauehave 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, 57an infallible certitude, which a man cannot hauehave in this life: certitudo humana & moralis, a morall and humane certitude; and this is sufficient for a man to rest himselfe vponupon, 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, GiueGive diligence to make your calling and election sure (foreign, 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 vntounto in this life; S. Peter would not exhort vntounto it.

Distinct. 58. I let passe here their idle fansies, and fonde schoole 58distinctions, not fit to bee vsed by boy Sophisters, much lesse by men, that p. 144would 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 59intensiuè, & 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 vponupon 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 vponupon 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 hauehave said.

Distinct. 60. Many such goodly distinctions they hauehave: as to shewe 60that two bodies may be in one place, they hauehave 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.

p. 145See what iugling here is, and all to breede an impossible conclusion: for seeing eueryevery bodie hath his proper place: yea, spirites hauehave their proper definite places, much more bodies: two bodies then must hauehave 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 hauehave 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 giuegive 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 hauehave 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 the Church, as to sell Bishoprickes and Ecclesiasticall liuings; these the Pope might dispense withall.

O Petre (saith hee) quantam animarum multitudinem cateruatim transmisit, & transmittit ad Infernum haec superstitialis & damnanda distinctio: O Peter, Peter, how many soules hath this superstitious and damnable distinction sent by heapes, and yet doth dayly send to hell: Aureum speculum. ex citation. Iuell. pag. 614. So the Papistes by their blasphemous distinctions of merites, satisfactions, iustifications, adoration, and such like, doe subuert the truth, peruert the soules of manie, euert and ouerthrow the course of religion, and tread them a high way and a beaten path to Hell and damnation.