The Four Principal Pillars of Papistry, Pillar 4

The Four Principal Pillars of Papistry · Pillar 4

p. 146The fourth Piller of Papistrie, consisting of Papists contradictions amongst themselues.

IT is an vsual accusation of the popish sort against the professors of the Gospel, that wee are at variance & dissension amongst our selues, & cannot agree of the pointes of our religion: Harding saith with a stinking & vncleane mouth: that the puddle of Lutherans runneth down by manie sinkes: that we agree not within our selues: and that each one often times disagreeth with himselfe: Defeus. Apolog. pag. 289. The Rhemistes falsely obiect, that we would eueryevery yeare hauehave a new faith, 2. Cor. 2. v. 18. Bellar. saith, that we hauehave 200 seueral expositions of these words of our Sauiour (This is my body) with lie & all, de Sacram. li. 2. ca. 1. Now then, to cleare and purge our selues of this false occusation, we will consider who they are that cast vsus in the teeth with our dissensions: who, for one dissension that is among vsus, hauehave tenne among themselues: yea, if I said for one an hundred, I thinke the saying might be iustified. This Piller of Papistrie hath foure partes: First, we wil shew the dissensions of the later & new Papistes with the old. Secondly, of the contradictions of the new among themselues. Thirdly, because they say, that amongst vsus, one disagreeth many times with himself: we wil lay open the nakednes of their stoutest champion Bellarmine, how shamefully he forgetteth himselfe, saying, & vnsaying, now of one opinion, by & by of another. Fourthly, We wil shewe the repugnances, inconueniences, and inconsequent opinions, which popish religion hath in it selfe,

The contradictions & diuers opinions of old Papists & new.

BEcause our aduersaries would beare vsus in hand, that their dissentions are not in material points, but lighter matters, which concerne not the faith: Wee will make choice of such opinions of theirs (leauing the rest) wherein they dissent, as shall easily appeare to be no triuiall or comon matters, but of great weight & moment.

Lyranus, Hugo Cardinalis, Caietanus, do hold the bookes of Tobie, Iudith, 1Macchabees, Ecclesiasticus, the wisedome of Salomon to be Apocryphall bookes, & no part of Canonicall Scripture: Arius Montanus also holdeth all the bookes of the old Testament, not found in the Hebrue Canon, to be Apocryphall, ex Whitacher. controu. qu. 1. cap. 6. The contrarie is nowe maintained by Papistes, that all the aforesaid bookes are Canonicall, and part of the Scriptures.

Canus affirmeth, that the Scriptures in the Hebrue text are wholly corrupt 2& defaced by the malice of the Iewes: Bellarm. confesseth some corruption p. 147in them, yet not concerning the doctrine of faith & maners. And that those corruptions & defaults came rather by reason of some faultie Libraries, & imperfect copies, than by the malicious deprauation of the Iewes, Bellar. de Verb. Dei. li. 2. cap. 2.

They differ much in many points concerning Antichrist. Some of them 3thinke, that the number 666. Apocal. 13. doth describe the time of Antichrists comming, as Lyranus. Some, that it sheweth the name foreign, which they thinke shalbe the name of Antichrist, Anselmus, Richardus. Bellarm. thinketh his name shal not be known, til he be come, de Rom. Pont. li. 3. c. 11

Some, that he shalbe borne of a woman of fornication. Some, of the 4tribe of Dan, as Anselmus, Richardus: Bellarm. holdeth neither, ibid. cap. 12.

Dominicus a Soto is of opiniō, that the Christian faith shall vtterly be extinguished 5in the great persecution vnderunder Antichrist. Bellarmine thinketh no, ibid. cap. 17.

Their Canon law saith, that no mortall man must here presume to reproue 6the faults of the Pope, because he himselfe being to iudge all men, is to be iudged of none, Part. 1. distinct. 4. Cap. Si Papa. Yet the Rhemistes affirme the contrarie, that Popes may be reprehended, & are iustly admonished of their faults, & ought to take it in good part, if it proceed of zeale and louelove, Annot. 2. Galath. Sect. 8.

Some of them do thinke, that the Pope, euen as he is Pope, may fall into 7heresie, & so become an heretike, if he take vponupon him to define or determine without a generall Councel, Gerson, Alphons. de Castro, Adrianus 6. Papa. Some affirme the cleane contrarie, that the Pope cannot possibly fall into heresie, nor define any hereticall point, no not by himselfe alone, Albert. Pighius. Others do teach, that whether the Pope may be an heretike or not, he cannot determine any thing that is hereticall, sic Driedo. Caietanus, Hosius, Eckius: and to this subscribeth Bellarmine, lib. 4. de Roman. Pontif. cap. 2.

That place of the Gospel, where Christ saith, I hauehave praied for thee Peter, 8that thy faith should not faile: the Diuines of Paris vnderstand generally of the whole Church, that Christ praied that the Catholike faith should not faile: But Bellarmine and the rest, take these words as meant of Peter onelyonly and his successors, that they should not erre at any time in faith, Bellarm. ibid. cap. 3.

Durandus a popish author confesseth, that Gregorie. 1. was found in an 9error, for permitting priests to confirme: but Bellarmine chargeth him rather with error in so writing, ibid. cap. 10.

Melchior Canus affirmeth, that Honorius. 1. was an heretike: Bellarmine 10holdeth the contrarie, de Pontif. lib. 4. cap. 11.

Celestinus 3. an heretike: so saith Alphons de Castro. Bellarmine is of the 11contrarie opinion, ibid. cap. 14.

Iohn. 22. was in a great error, who held, that the soules of the righteous p. 14612duplicate page p. 147duplicate page p. 148should not see God before the day of the resurrection, Guilielmus Oek…. Adrianus. Bellar. notwithstanding taketh vponupon him to excuse him of heresie, Bellarm. cap. 14.

Benedictus 13. condemned for an heretike in the Councel of Constance, 13& Eugenius. 4. in the Councel of Basile. Bellar. denieth notwithstanding that they were heretikes, but the Councels to hauehave erted rather in condemning them, ibid.

Some of the Papists thinke, the Bishops, as the Apostles before them, 14do receiue their iurisdiction immediatly at Gods hands: So Franciscus Victoria: Alphons. de Castro. Others, that the Apostles receiued their iurisdiction not from Christ, but from Peter, & Bishops from Peters successor: so Iohan. de Turre cremat. Dominicus Iacobatius. A third sort hold, that the Apostles immediatly receiued power from Christ, but Bishops must look for it at the Popes hands, sic Caietanus, Dominicus a Soto, Bonauenture, Durand. so also Bellar. ca. 22.

They are much troubled about this question, whether the Pope may be 15deposed for heresie: Albert. Pighius holdeth, that the Pope cannot be an heretike, & therefore not for any cause to be deposed: Iohannes de Turre cremat. is of opinion, that the Pope for secrete heresie, is actually deposed of God, & may be by the Church declared to be so deposed. Others helde, that the Pope neither for manifest, nor secrete heresie, either is actually or may be deposed. Caietanus, that the Pope for manifest heresie is not actually deposed, but may be deposed by the Church. There is a fifth opinion, that the Pope being a manifest heretike, doth cease of himself to be pope, & that he may be iudged by the Church, & yet they iudge not the Pope, for he is now no Pope, Iohan. Driedo, Melchior Canus, & Bellarmine consenteth, lib. 2. de Pontif. cap. 30.

Concerning the popes temporal iurisdiction, some of them teach, that 16the pope by the worde of God, hath full & plenarie power in all matters both Ecclesiastical & ciuill, Augustin. Triumphus: Hostiensis. Others, that he hath not directly & immediatly any temporal authoritie, but only spiritual: yet indirectly & imediatly by reason of his spiritual power, he hath chiefe authoritie also in temporal matters. Sic Iohan. Driedo, Iohan. de Turre cremat. Pighius, Caietanus, & Bellar. lib. 5. de Pontif. ca. 1.

They are much busied about the Councel of the Iewes that condemned 17Christ, whether it erred or not. Some hold, that the question was de facto, non de iure, not by what right Christ should be put to death, but they consulted only of the fact, to put him to death, & therefore in a matter of fact might erre. Others think that they erred in their own mind & affectiō toward Christ, not in the sentence: for Christ was worthie of death bearing our sinnes. But Bellar. is of an opiniō by himself; that the Councel did erre: for they were priuileged only frō error before Christs cōming, not afterward, li. 2. de Concil. ca. 8. Thus they wearie thēselues in their owne foolish conceits.

p. 153Some think that generall Councels cannot erre, though they hauehave not 18the Popes confirmation: so the diuines of Paris. Others hold the cleane cōtrarie, that they may, as Caietanus, Turrecremat. Bellar. li. 2. de concil. c. 11.

Some hold opinion, that a general Councel is aboue the Pope, Nichol. 19Cusanus, Panormitanus, Abulensis. So also it was concluded in the Councels of Constance & Basile. The Canonists teach, that the Pope by right is aboue the Church & Councels, but he may, if he please, submit himself to their iudgement, & giuegive them authoritie ouer him. But others think, that he hath such an absolute authoritie, that he cannot submit himself to the sentence or censure of Councels though he would. So Antoninus. Iohan. de Turre cremat. Caietanus, Pigghius, with others: vntounto this Bellarm. subscribeth, the Popes waged champion to fight for his triple crowne.

Alphons. de Castro is of opinion, that heretikes are members of the 20Church: Bellarm. bestoweth some labour to confute his opinion. Thus one Papist maketh worke for another, Bellarm. de Eccl. li. 3. ca. 4.

Iohan. de Turre cremat. requireth faith as necessarie to make a true member 21of the Church, which is a true & sound opinion: but he is confuted by Bellarm. who holdeth faith in this case to be needlesse, li. 3. de Eccl. ca. 10.

Iohannes de Turre cremat. saith, it is against the Catholike faith to affirm, 22that the faith of the Church did not only rest, or was preserued in the virgin Marie in the passiō of Christ: Bellar. thinketh that faith was preserued as well in the Apostles, as in Marie, that theirs failed no more than hers, li. 3. de Eccles. ca. 17. And herein the Iesuite cōmeth nearest the truth: The Apostles faith was not lost, but greatly shaken, at the death of Christ, and they remained wauering & doubtful, til they were by Christ (risen again) confirmed.

Some affirme, that the vow of continencie or single life is annexed to 23priesthod, by the law of God, Iohan. Maior, Clictouaeus. Others, that it is not grounded vponupon the diuine law, but onelyonly brought in by the constitution and decree of the Church, and may be dispensed withall, Tho. Aquinas, Caietanus: so thinketh also Bellarm. de clericis, lib. 1. ca. 18.

The Canonistes holde, that the constitution of tithes, euen in respect of 24the quantitie & proportion of the tenth, is established by the law of God, & therefore cannot be altered to any other quantitie. Bellarm. calleth it an error of the Canonists, & confuteth it, determining the matter thus: that the paiment of tithes is De iure diuino, quoad substantiam, non quoad quantitatem, is by the word warranted, in respect of the substance or equitie, not in regard of the precise quantitie, de Clericis, lib. 1. cap. 25.

The Canonists hold, that clergie men are exempt from the power of secular 25Princes, not only in Ecclesiastical, but in politike & ciuill affaires by the law of God. Others affirme, that they are freede their persons & their goods onelyonly by humane constitution, Franciscus Victoria, Dominicus a Soto: and Bellarm. de Clericis, lib. 1. cap. 28.

p. 150Scotus did hold, that venial sinnes were remitted in the verie instant of 26the separation of the soule from the bodie, but they were remitted per merita pr…cedentia, by vertue of the merites, which went before in the life. Tho. Aquinas held the contrarie, that they were not remitted then, but afterward in Purgatorie. To this agreeth Bellarmine and the rest, Bellar. lib… de Purg. ca. 10.

Some Papistes holde, that the soules in Purgatorie are vncertaine of 27their saluation: and though they shalbe saued, yet they know it not, Dyo…is. Carthusianus, Michael Baij: but the general opinion of the Papists now is, that they are certaine of their saluation, Bellarm. de Purg. lib. 2. ca. 4.

Some of them thinke, that veniall sinnes by nature deserue eternall 28death, & that they are but venial of Gods merciemercy: wherein they holde the truth: for the stipend of all sin is death, Rom. 6. 25. so Michael Baij, Gerson, Iohan Roffens. But now the Iesuits generally hold the contrarie, that venial sinnes are pardonable of their own nature, Bellarm. ibid.

Some are of opinion, that prayers may be made for soules that are in 29Hell: Bellarmine, & generally all that rable holde it onelyonly to be lawfull to pray for soules in Purgatorie. But the truth is, the dead are not to be praied for at all, Bellarm. de Purg. lib. 2. ca. 5.

The papistes generally hold, that the soules which neede no …lensing in 30purgatorie, do streight-waies go to heauen: yet Bellarmine hath a trick by himself, & thinketh it not improbable, that there should be another place, not so ful of ioy as heauen is, nor in paine equal to purgatorie. li. 2. de Purg. ca. 7. But we acknowledge neither the one nor the other: for Scripture no where maketh mention of moe places than heauen & hell.

Th. Aquinas holdeth, that the least punishment in purgatorie exceedeth 31the greatest torment in this life. Bonauenture denyeth that, and saith that the greatest paine of purgatorie onelyonly exceedeth the greatest of this life. And so thinketh Bellar. lib. 2. ca. 15. But this is a needelesse question to dispute of the paines of purgatorie, for there is no such place, as we hauehave elsewhere shewed.

That the Saints know our prayers, though it be not agreable to scripture, 32yet it is agreed vponupon among papists: yet about the maner, how they come by the knowledge of our praiers, it is not amongst them agreed. Some thinke▪ that mens praiers are at that instant reuealed to Saints when they are made. Others, that in the beginning of their happines, so soone as they are receiued into heauen, they beholde all things in God, as in a glasse, which appertaine to them. And this Bellarmine taketh to be the more probable opinion, ca. 20. yet it is but a prophane speculation: for God himselfe onelyonly knoweth the heart, neither will he giuegive his honour to another.

Caietanus Cardinall confoundeth images & idols, taking them for all 33one: Bellar. and the rest make great difference betweene them. Images, p. 151they say, they hauehave, but no Idols, Bellarm. de imaginib. sanctor. lib. 2. cap. 7.

Some papistes hold opinion, that the Images of the Trinitie ought not 34to be made, Abulens. Durand. Peresius, Caranza, who beside alloweth not the Image of Christ to be made: Others hold the contrary, that they may safely bee made, and adored: Caietanus, Catharinus, Sanderus; and Bellarmine, who for the most part holdeth with the worst opinion.

Concerning the worshippe of Images, it is agreed amongest papistes 35to be lawfull and commendable, though it bee flat contrarie to the second commaundement: yet they disagree about the manner of worship: Some holde that the Image in it selfe is not at all to bee worshipped; but before the Image, that onelyonly whose Image it is: Sic Durandus: Alphonsus de castro: Others that the Image is to be worshipped, and adored with the same kinde of worship that the exemplar is, whose Image it is, and so the Image of Christ to bee worshipped as Christ himselfe, Sic Caietanus, Bonauentur. Capreolus, and others. There is a third opinion, that Images properly in themselues may bee worshipped, yet with an inferior kinde of worship, then that which is due to the Saint resembled by the Image, Peresius, Catharinus, Sanderus, to these consenteth Bellarmine de Imaginib. sanctor. lib. 2. cap. 20.

The Papistes make two kindes of Religious worship, the higher and 36more excellent kinde, which is due onelyonly vntounto God, they call foreign, the inferiour kinde, which may bee giuen vntounto Saintes, foreign, Sic Bellarminus. Yet Martinus Peresius, a learned papist, sayth, that foreign cannot signifie the worship of Sayntes: for the worde, is translated, ser…itude, or seruice: but we are not seruants to the Saints, but their fellow-seruants, Bellarm. lib. 1. de beatitud. Sanctor. cap. 12

Now concerning the sacraments. Some of them thinke that the same 37definition of a sacrament, cannot agree vntounto the sacraments both of the old and new testament, but improperly, Sic Magister sententiar. Albertus, Bonauenture. Others thinke, that this definition of a sacrament, est sacrae rei signum, It is a signe of an holy thing, may properly comprehende both the olde and new sacrament, because it is not of the essence of a sacrament to bee a cause of sanctification, but a signe onelyonly. Sic. Thom. Dominicus a Soto, Martinus Ledesinius, and this is the truer opinion: But Bellarmine fully liketh neither, lib. 1. de sacram. cap. 12.

Nowe whether the sacramentes doe consist, ex verbis & rebus, of the 38wordes, and the things or elementes as their matter, & forme, it is a great question among papistes. Some holde that they doe not: but that any thing sensible, whether it be the element, or the word, is the matter, and the fourme to bee the signification, Sic Dominicus a Soto, Caietanus. Others thinke that all Sacramentes consiste not of the worde and elementes, but some onelyonly: Sic Durandus. A thirde opinion is, that p. 152the sacraments onelyonly of the New Testament do consist of these parts, not the sacramēts of the old, Sic alexand. Alensis: and others thinke, that al sacraments doe consist of these parts, either in themselues, or some what instead, or place of them: Sic dominicus a Soto. Bellarmine taketh somewhat from all these opinions, Lib. 1. de sacram. cap. 1 8. But to put the matter out of doubt, there must be in eueryevery sacrament, both the word and element, the word sanctifieth, 1. Timoth. 4. 5. and therefore must needs be there, nothing can serue insteed of it: there must be also an elemēt beside the word, to be sanctified, and therefore the word cannot be the element.

The Iesuites do hold, that the intention of the minister is necessarie to 39make a sacrament: he must hauehave a purpose and intentiō Faciendi, quod facit ecclesia, to do that which the Church doth: that is to make a sacrament, Sic Bellar. cum alijs: Catharinus a papist saith, it is not necessary to hauehave such an intention, but that a sacrament may be without it: wherein he thinketh aright, for the sacrament no more dependeth of the ministers intention, thē the preaching of the word doth.

Concerning the efficacie of the sacraments, they do all hold, that they 40are causes of sanctification, but not alike. Some holde that the minister is the efficient and working cause of iustification, the sacrament but the instrument, Sic Caietanus, Sotus Ledesinius. Some contrariwise, that the sacrament is the efficient cause, the Minister but the instrument: Ita Tho. Aquinas, ex Bellarm. lib. 1. c. 27. and of these there are two sorts, some thinke that the sacraments are but causes, Sine quibus non: without the which wee are not iustified, Sic Bonauentur. Scotus, Durandus. Others thinke that there is verily an effectuall power giuen to the sacraments to iustifie, Sic Bellarm. lib. 2. cap. 11. What adoe is here about nothing, the sacramentes are no instrumentall or efficient causes of our iustification, but seales onelyonly of the righteousnes of faith, Rom. 4. 11. And it is faith, whereby we are iustified, Rom. 5. 1.

As touching the sacraments of the law: some deny that they did iustifie 41ex opere operantis, that is by the faith, and deuotion of the receiuer: Sic Magister: others thought they did. And for Circumcision, some held it did iustifie ex opere operato, by the very worke wrought: Sic Alexander, Bonauenture, Scotus, Gabriel. Others were of opinion, that it did not iustifie of it self, but as it was a protestation and application of faith: Sic Tho. Capreolus, Scotus, to this Bellarmine enclineth, lib. 2. ca. 13. But if these fellows would hauehave contented themselues with iustification by faith, as the scriptures teach vsus, they needed not to hauehave made so many doubtes.

Concerning the Indeleble character, which they say is imprinted in the 42soule by the sacramentes, and can neuer bee blotted out, Durandus sayth, it is no reall thing distinct from the soule, or any absolute qualitie, but a certayne respect, and relation onelyonly: Scotus sayth, it can not bee proued p. 153by scripture: Gabriell doubteth, whether the Church hath determined it: Yet Bellarmine holdeth his owne still, that there is such an indeleble character: which is but a meere deuise, and hath no ground out of scripture as Scotus saith, ex Bellarm. lib. 2. de sacram. cap. 20.

Some papistes hauehave held opinion, that in baptisme it is sufficient to baptize 43in the name of one of the persons in trinitie, and especially of Christ: Sic Hugo de S. Victor. Nicholaus papa. Bellarmine holdeth, as the trueth is, that baptisme must be celebrated in the name of the whole Trinitie.

Some hold, that Martyrdome doth not giuegive grace, Nisi ex opere operantis, 44but according to the affection and disposition of the martyr: Sic Dominicus a Soto, Martinus Ledesinius. Others that it was auailable ex opere operato, by the verie worke wrought: Ita Thom. Gabriell. Iohan. Maior, and Bellarm. lib. 1. de baptis. cap. 6. The first is the truer opinion, for without louelove if a man giuegive his body to be burned, it is nothing, 1. Corinth. 13. And yet neither martyrdome, nor any worke else, can be the cause of grace.

Some hold that Iohns baptisme was a sacrament of the new lawe, and that 45they which were baptized there with, and did not put their trust therein, but had knowledge of the holy Ghost, needed not to hauehave beene baptized againe by Christ: Sic Petr. Lombardus. Others thought it was a kind of sacrament, such as were the sacramentes of the lawe, It a Magister. Thomas. But Bellarmine will hauehave it neither sacrament of the olde nor new, de sacram Baptis. lib. 1. 19. The scripture putteth all out of doubt that saith, Iohn baptized vntounto repentance for remission of sinnes, Luk. 3. and so was in substance and effect one, and the same with the baptisme of Christ.

That Christ in the 6. of Iohn treateth not of the Eucharist: it is the opinion 46of many papistes, Gabriel, Cusanus, Caietanus, Tapper, Iausenius: wherein they say, as the trueth is. But Bellarm. and generally the papistes now a daies doe apply it to the Eucharist: though indeed, it maketh more against them, then for them, Lib. 1. de Eucharist. cap. 5. ex Bellarm.

As touching the Real presence of Christ in the Eucharist, Durandus thinketh, 47that the substance of Christ is there without magnitude or quantitie. Others thinke that the bodie of Christ is there with the due quantity & magnitude, but there is no distinction nor order of the partes: Sic Okam. But Bellarmine and the rest do thinke that the bodie of Christ is in the sacrament, in his due quantitie, and distinction and order of partes, Lib. 3. de sacram. Eucharist. cap. 5. of all these the first two opinions are more reasonable, for how is it possible for the bodie of Christ, in his due proportion and bignes to be contained in a thinne wafer cake? But none of al these opinions are true: for the bodie of Christ, is no where else but in heauen, til his second comming, as S. Peter saith, Act. 3.

Some did hold, that all the bread and wine in the Eucharist was not transubstantiate, 48but so much onelyonly as was receiued of the godly: Others, that the forme onelyonly of the bread was chaunged, not the matter, Sic Durandus. p. 156duplicate page p. 157duplicate page p. 154Some contrariwise, that the matter was chaunged not the forme: Others, that the bread is assumed hypostatically vntounto the word, as the humane nature is, sic Repertus. Bellarmine with the rest, that after the wordes of consecration, the bread & wine is transubstantiate wholly into the body of Christ, the accidentes onelyonly remaining, Lab. 3. de Eucharist. cap. 11.

It is the general opinion of papistes, that there ariseth no more spiritual fruit 49by receiuing in both kindes, then by receiuing in one: Yet there are some of the contrarie opinion. Alexander. Alens. Gaspar Cassalius, Ruardus. And by a generall decree in the councell of Basile the vse of the cup was graunted to the Bohemians, Bellarm. lib. 4. de Eucharist. cap. 23. for if so the receiuing in one kinde were all out as full of comfort, and as profitable, as to doe it in both, then were one superfluous, and so they take vppon them to controule our Sauicur Christ, who instituted both; and vsed them at his last supper.

About the popish sacrament of extreame vnction arise these differences: 50They hauehave but two places of scripture vponupon the which they grounde that sacrament, Mark. 6. & Iames. 5. About the former place they much disagree: Some holding that when the Apostles annointed the sicke with oyle, it was not the sacramentall vnction, but an adumbration of it and a preparation thereunto, Sic Ruardus. Iausenius. Dominicus a Soto. Others, that it is one and the selfe same kinde of vnction, which is treated of in both places, Sic. Thom. Waldens. Alphons. de Castro: Bellarmine enclineth to the first opinion, for no other reason, but be cause the protestantes hold, the vnctiō spoken of in both places to be the same, Bellarm. de extrem. vnction. lib. 1. cap. 2.

Some thinke that the corporall health of the body is the absolute and infallible 51effect of this their deuised sacrament, Sic Dominic. a Soto. Others that it is but a conditionall effect, if it be profitable for the soules health, and that this ceremonie is not principally applied for the health of the bodie, but for the health of the soule, Concil. Tridentin. Sic. Bellarm. cap. 6.

Some hold, that in time of necessitie a lay-man may be the minister of extreame 52vnction, Sic Thom. Waldens. Others, that a lay-man may annoint with holy consecrate oyle, but without a sacrament, Sic Dominicus a Soto. A third fort thinketh, that it is not lawful for the lay sort to do the one or the other, Sic Iausenius. Bellar. cap. 9. Now who will giuegive credite to these men, that there is such a sacrament of extreame vnction: when they cannot agree amongest them selues, nor one beleeue another?

Some also thinke, that to annoint the fiue senses together with the reynes 53and the feete, is of the essence of extreame vnction, and none ought to be omitted: Some the contrary, that none of them are of the essence, but the annointing of any one may serue: The third opinion is, that the annointing only of the fiue senses is of the essence, Sic. Thom. Aquin. Bellarm. ibid. cap. …0.

The Rhemistes hold the mixture of water & wine in the Eucharist to be necessarie, 54and say the protestantes in not vsing that ceremonie do most impudently, & damnably, Annot. 1. Corinth. …. sect. 10. yet the Canonistes affirme p. 155that it is De honestate tantùm, non de necessitate: Of decencie onelyonly not of necessitie, De consecrat. distinct. 2 in gloss. Scotus. 4. sententiar. distinct. 11. quaest. 6.

Some denie that Episcopalis ordinatio, the ordaining of Bishops to be a sacrament, 55Dominicus a Soto. Petrus a Soto, Caietanus, Durandus with others: Bellarmine with the rest of the Iesuites hold the contrary, that it is a sacrament, De sacram. ordinis. lib. 1. cap. 4.

Durandus denieth matrimonie to be a sacrament, vnlesse Equiuocè, Equiuocallie 56and improperlie: Bellarmine and generally the papistes holde it properly to be a sacrament, Lib. 1. de Matrimon. cap. 1.

Some of them againe do thinke, that matrimonie is not a proper sacramēt 57of the new testament, Sic Alphons. castro, Petrus a Soto, Bonauentur. cum alijs. But that it was cofirmed rather, then instituted of Christ: Bellarmine with the rest, hold the contrarie, Lib. 1. de Matrim. cap. 5.

Some hold that matrimonie, which they affirme to be a sacrament, giueth no 58grace, Sic Magister sententiar. lib. 4. distinct. 2. Bellarmine with the rest hold the contrarie, ibid.

Some affirme, that they which being maried are afterward conuerted to 59the faith and baptized, should after their baptisme contract matrimonie againe, and so then it becommeth a sacrament, Sic Paludanus, Capreolus, Eckius. Others thinke, that there need no new contract, but that matrimonie by the very act of baptisme is confirmed, Sic Thom. de Argentin. Bellarmine that a new contract is not necessarie, but that the parties after baptisme by some signe should expresse their consent, Bellarm. lib. 1. de sacram. cap. 5.

Melchior Canus affirmeth, that the parties themselues cannot be the ministers 60of the sacrament of matrimonie, but of the cōtract only, but that it must be necessarily done by an ecclesiasticall minister. Bellarmine with the reste teach the contrarie, that the parties them selues are the ministers of the sacrament. Some againe say, that the mutual consent of the parties contracted in due forme of wordes expressed, are the matter and forme of the sacrament of matrimonie. Others, that the persons themselues are the matter: Bellarmine thinketh, both that in the contract while, the wordes are the matter expressing their consent, & afterward the parties themselues, Bellarm. cap. 6.

The times prohibited and interdict for mariage were in times past, three 61in the yeare, from the Aduent to the Epiphanie, from Septuagesima, to the octaues of Easter: from three daies afore the assension, to the octaues of Penticost, Ruard Tapp…r. The practise among them now is otherwise: for with the interdict time at Pentecost, they hauehave dispensed: and the prohibited time at Easter is butte shorter, to beginne not from …eptuagesima, but from Ash weddensday. So was it decreed in the late chapter of Trent sess. 24. cap. 10.

Concerning the popish sacrament of penance, there arise many doubtes 62and differences among them: Some hold the sinnes which are absolued to be the matter of the sacrament: others, the sinner himselfe that maketh confession: some the priest that absolueth, ex Bellar. de poenitent. lib. 1. cap. 16.

p. 156Some, that the whole sacrament doth not conferre grace, but absolution 63onelyonly by the priest, Sic Thom. Aqum. Bonauent. Vega, Franciscus Ferrariens. Others that absolution did not giuegive grace alone, but the action of the penitent person was ioyned and did concur with it, in that case, Bellarmine enclineth to the first opinion, Depoenitent. lib. 1. cap. 16.

Some thinke that the act of penance, is but a disposition onelyonly vntounto remission 64of sinnes, no merite at all whereby remission is deserued: Sic Iohan, Capreolus, Dominicus a Soto. Others, that it is not a disposition onelyonly vntounto iustification, but a meriting cause thereof of congruitie, sic Albertus, Bonauent. Scotus, Durandus, Gabriel: to this also Bellarmine subscribeth, lib. 2. de poenitent. cap. 12. But the Iesuite is here grosly deceiued, for before iustification it is impossible to please God without faith: therefore there is no place for merite.

Some, that perfect contrition is not sufficient to attaine remission of sinnes, 65without the sacrament of penance, and absolution by the priest, but onelyonly at the point of death: Others, that it is sufficiēt to be truely contrite, if the partie hauehave a vow & purpose afterward to receiue the sacramēt of penance: sic Bellar. cū alijs lib. 2. cap. 13. But the trueth is, that true repentance before God is sufficient with satisfactiō to the Church in publike offences, without either sacramental penance, or the vow therof, for such sacramēt we acknowledge none.

Some hold, that men may satisfie God by their penal workes, both for the 66fault, and for eternall punishment due thereunto, Sic Ruard, Tapper, Andreas, Vega. Others, that they can satisfie God for neither of these, but onelyonly for temporall punishment, Sic Bellarm. cum Iesuitis. lib. 4. cap. 1. But the trueth is, that Christ hath satisfied fully and wholly in our behalfe, both for sinne and whatsoeuer punishment due, as we hauehave shewed before: so that no parte or kinde of satisfaction remaineth to be done by vsus.

Some holde, that Auricular confession is necessarie to saluation, and that 67by the institution of Christ, Harding. pag. 186. Others hold that confession is not necessarie for secret sinnes, but that they may be forgiuen without, Sic Gratian. Holcott. Thom. Aquin. ex Iewel. defens. apol. pag. 190.

Some hold that the virgin Mary was conceiued without Originall sin: 68friers Franciscane: Others that she was conceiued as all other children of Adam be, Do minike friers. And Bernard thinketh it vnlawfull therefore to keepe a festiuall day of her conception, Fox pag. 800.

The most part of them hold, that it is not meete or conuenient, that the 69people should receiue in both kindes: Others more truely hold the contrarie: Bartholomaeus Latomus confesseth that our request is reasonable to hauehave the holy sacrament administred in both kindes, Gerardus Lorichius calleth them Pseudocathol…co…, false catholikes, that hinder the reformation of the Church in that point. And he calleth the wilfull maintaining of receiuing in one kinde, Haeresis & blasphemia pestilens & execrabilis: An heresie, and blasphemie cursed and pestilent, Ex Iuel. defens. Apolog. 28. pag.

p. 157Lastly (because it were infinite to shew all their contradictions) they do 70foully disagree about the bodie of Christ in the sacrament, what should become of it, after consecration: Some say, that Christes bodie passeth down into the stomacke, other that it entreth onelyonly into the mouth: An other, that as soone as the formes of bread and wine be grated of the teeth, the body of Christ is caught vp into heauen: One saith, a mouse may eate the bodie of Christ: An other, that a mouse cannot eate it, yea the maister of the sentences himselfe is to seeke, Deus nouit, saith he: after much discussing of the matter, he resolueth it thus: Godknoweth saith he, what is become of it, Ex citation. Iuel. pag. 289. Thus much shall suffice concerning the contradictions of the papistes of former times, with our newe vpstart pope-catholike doctors: And I hope by this it may appeare that their domestical dissensions are not, as they beare vsus in hand, in the smaller pointes onelyonly, but in the verie ground and substance of popish Religion, as about the sacramentes the Real presence, iustification, authoritie of the scriptures, of the pope, of generall councels, and such like. Now let vsus see how well our new masters of popery, which are principally the Iesuites, agree among them selues.

The disagreement and difference of opinion of the Iesuites among themselues. Part. 2.

I Will heere especially match our Rhemistes and Bellarmine, and compare their doctrine and opinions together, that the vnitie whereof they make such boast and bragges may be made knowen to the world.

1 Bellarmine holdeth, that wicked men liuing in the externall 71profession of the Church are Veraepartes, & membra Ecclesiae, Are true partes and members of the Church, De Eccles. lib. 3. cap. 10. The Rhemistes say that they are rather as ill humors, and superfluous excrementes, then true and liuely partes of the bodie, Annot. 1. Iohn. 2. sect. 10.

2 That place Math. 24. 15. of the standing of the abomination of desolation 72in the temple, Bellarmine vnderstandeth of the destruction of Ierusalem, Lib. 3. cap. 16. resp. ad…. ration. The Rhemistes affirme it shal bee especially accomplished in Antichrists time, when as the sacrifice of the masse (as they imagine) shalbe vtterly abolished, Annot. Math. 24. vers. 15.

3 Concerning the defection and Apostasie, which S. Paule speaketh of 2. 73Thess. 2. 3. Bellarmine saith it shalbe a defectiō from the Romane Empire. Rhemist. it shalbe a defection from most pointes of Christian Religion: Secondly Bellarmine saith, that though it be a defection from the Romane faith, yet it shall not be generall, but particular, Ibid. cap. 16. resp. ad 5. argum. The Rhemistes graunt it shalbe a reuoult of kingdomes, peoples, prouinces, so that the publike entercourse of the faithfull with the Church of Rome shall cease: they shall onelyonly communicate with it in heart, Annot. 2. Thess. 2. sect. 6.

p. 1584 The Rhemistes hold, that Antichrist shalbe borne of the tribe of Dan. Annot. 742. Thessal. 2. 8. Bellarmine doth not onelyonly varie from them, but opposeth him selfe against them, & confuteth their arguments, Lib. 3. de pontif. cap. 12.

5 Bellarmine, by that place. 1. Ioh. 2. 22. he is Antichrist that denieth the father 75& the sonne, would proue, that Antichrist, when he cōmeth, shal apertly and openly deny Iesus to be Christ, Lib. 3. de pontif. cap. 14. The Rhemistes say this was a marke, seruing onelyonly for those times to describe an heretike by, Annot. 1. Iohn. 4. sect. 2. And therefore it cannot be applied to Antichrist.

6 Bellarmine saith, that one of the wonders or miracles, that Antichrist must 76worke, shalbe to cause the Image of the beast to speake, Ibid. cap. 15. The Rhemistes, whereas the text saith, an other beast shall rise out of the earth, & shall cause fire to come from heauen, and the image of the beast to speake, Apocal. 13. They expound it not of Antichrist, but of an other false prophet inferior to Antichrist, Annot. Apocal. 13. sect. 3.

7 Bellarmine saith: Soli episcopi pastores sunt: That Bishops onelyonly are pastors 77of their diocesse: and that inferior ministers are not properly pastors of their seuerall flockes, Lib. 1. de Concil. cap. 15. The Rhemistes doubt not to say, that many, which hauehave no gift to preach, yet for their wisedome and gouernment are not vnmeete to be pastors & bishops, Annot. 1. Timoth. 5. sect. 13. If such in their opinion may be made Bishops, then are they not most properly pastors, as Bellarmine saith: for he is most properly a pastor, that hath giftes to preach, which is spirituall feeding.

8 The Rhemistes affirme that Christ in plaine termes most amplie imparted 78vntounto the Apostles & their successors, his ful power and authority to remit sins: And further, they seeme to insinuate, that what authoritie Christ had, as he was man, it is now wholly resiant in them, Annot. Iohn, 20. sect. 3. Bellarmine notwithstanding denieth, that the pope may do as much, as Christ could as he was man: For Christ did institute sacramentes, and could remitte sinnes without sacramentes, so cannot the pope, De pontif. l. b. 5. cap. 4.

9 The day of the Lord shal reueale it. 1. Cor. 3. 13. that is, saith Bellarmine, 79the generall day of Iudgement, Lib. de purgator. 1. cap. 4. the Rhemistes vnderstand the particular day of eueryevery mans death, Annot. 1. Corinth. 3. sect. 3.

10 Whereas Iohn is forbidden by the Angel to worship him, Apocal. 19. 80vers. 10. The Rhemistes say it was because Iohn being deceiued in the error of his person, and so taking the Angel for Christ, gaue him diuine honor, Annot. in …um locum. But Bellarmine saith, he did but giuegive the Angel the worship due vntounto him, and did well in adoring the Angel: and that the Angell did wel in refusing adoration, for reuerence to the humanitie of Christ▪ The Rhemistes say, it was refused for reuerence to the excellēcy of Iohns person, Bellar. lib. 1. de sanctis. cap. 14. Thus these Iesuites agree, as they say, as harp & harrow.

11 The Rhemistes affirme, that Images are not to be adored with Godly or 81diuine honor, Annot. act. 17. sect. 5. Bellar. yet granteth, that impropriè, improperly notwithstāding they may be adored with diuine worship, lib. 2. de sanct. c. 23.

p. 15912 Bellarmine denieth that the body of Christ being eaten goeth any further 82then the stomacke, li. 1. de Euch. c. 14. The Rhemists go further, they say we are made a piece of his body and blood: 1. Cornith. 10. sect. 5. as though his body were conuerted into the substance of their bodies.

13 The Rhemists commend the reseruing of water in baptisme, & carrying 83of it home, to giuegive it the diseased to drinke, Annot. Iam. 5. sect. 5. But Bellarmin alloweth the reseruation onelyonly of the Eucharist, which onelyonly, saith he, remaineth a sacrament after the vse, Lib. 4. de Eucharist. cap. 3.

14 The Rhemistes say, we do improperly name the whole sacrament, & ministration 84thereof Communion, Annot. 1. Cor. 11. sect. 14. yet Bellarmine dealeth more liberally, for he franckly and freely vseth the name of Communion, as lib. 4. de Euchar. cap. 24. tot. capit. and in many other places.

15 The Rhemistes vponupon those wordes of the Apostle, Heb. 13. 10. Wee hauehave 85an altar, do ground the hauing of their materiall altars for the sacrifice of the body of Christ: and would prooue by this place, that Christians hauehave altars properly so called, Annot. in hunc locum. Bellarmine of purpose resrayneth to vrge this place against vsus, because, saith he, diuers Catholike writers doe vnderstand it either of the Crosse, or of Christ himselfe, Lib. 1. de miss. cap. 14.

16 Bellarmine sayth, that in the Eucharist onelyonly, the priest doth Induere 86personam Christi, take vponupon him the person of Christ when hee sayth, This is my body: In other sacraments he is but the minister of Christ, hee doth not take his person vpō him, Li. 4. de Euch. c. 14. Yet the Rhemists affirme, that the priest in other popish sacraments also doth take vpō him the persō of Christ, as in penance hee absolueth in the person of Christ, Annot. 2. Cor. 2. sect. 6. Bellarmine also varieth from other papistes of these dayes, as well, as from the Rhemistes, and they varie from him.

17 Heskius a papist affirmeth, that the sacrifice of Christ vpō the crosse was 87after the order of Aaron▪ Li. 1. c. 13. Bellar. saith plainly, that it was not properly either after Aarons order, or Melchisedecks, Lib. 1. de miss. c. 6. resp ad 5. arg.

18 The councell of Trent concluded thus concerning the adoration of Images, 88Honor, qui eis debetur, refertur ad prototypa, quae illae repraesentāt. The honor due vntounto thē is to be referred to those things which they represent, Sess. 25. But Bellarmine holdeth, that there is a religious worship properly due vntounto them, Et non solum vt vicem gerunt exemplaris, and not onelyonly as they represent another thing, De imaginib. Sanctor. lib. 2. cap. 22.

19 Bellarmine denyeth, that Augustine vnderstood those words of our Sauiour 89figuratiuely: This is my body, whē his words are most plaine, writing thus, Non dubit auit dominui dicere, hoc est corpus meum, cum signum daret corporis sui, The Lord doubted not to say, this is my body, when he gaue a signe of his body: yet Bellarmine laboreth by subtile and fraudulent distinctions to shift of and obscure the euidence of these words, Lib. 2. de Euch. cap. 24. By other papists notwithstanding, of no meane account it is confessed, that Augustin did expound those words figuratiuely, Fox p. 1428. col. 1. Secret. Bourne. Fecknam.

p. 160Concerning the story of Pope Ioane, and the circumstances thereof, it is 90preatie sport to see what shiftes the papistes are driuen vntounto, and howe they iarre one with another, to obscure, if it were possible, the light of that storie. Harding denieth, that whereas the storie saith, vponupon that occasion, in the election of the Popes they vsed a chaire with an hole to trie the Popes humanitie, hee flatly denieth that there was any such thing: Or that the Popes do refrayne to go that way in procession, where Pope Ioane trauelled with child: Or that there is any Image representing such a thing, hee counteth all these fables. But Bellarm. which is better acquainted with Rome, then it shoulde seeme Harding was, doth some what more cunningly excuse the matter, to the first, he sayth, there is indeed a porphyrie Chaire, but to shewe the Popes humility, not to trie his humanitie: to the next, he confesseth the pope refrayneth to goe that way, but not vponupon any such occasion, but onelyonly because it is a streite way, and not fit for his trayne: to the thirde, hee graunteth there is an Image, not without fashion or shape, as Harding saith, who compareth it to some of the ragged stones at Stonage, but it rather resembleth, sayth he, a heathenish priest going to sacrifice, then a woman, Harding defens. apolog. pag. 428. Bellarm. lib. 3. de pontif. cap. 24. Thus we see that neither the old papistes agree with the new, nor the new among themselues. Now to the third part.

Bellarmine at variance with himselfe. Part. 3.

1 BEllarmine, for expounding of scripture, referreth vsus to the 91fathers of the church: from thē to general Councels: lastly to the pope & Cardinals, Lib. 3. de script. cap. 3. but other where, he maketh the pope the chiefe Iudge of al controuersies aboue general councels, who cānot erre in decreeing concerning faith, no nor concerning manners: yea it is probable he can not erre as a particular person, Lib. 4. de pontif. cap. 3. 5. 6. What need hee then ioyne the Cardinals here in commission with the Pope?

2 Bellarmine in one place denyeth, that faith is necessatie or requisite to 92make a true mēber of the Church, Lib. 3. de Eccles. cap. 10. And yet else where forgetting himselfe, sayth, Fide firmissima ac certissima credimus, wee by a most certayne and infallible fayth beleeue, which is the Church: Ibid. cap. 16. If by fayth onelyonly the Church is knowen, and so who are the true members thereof: much more doe the members themselues stand by fayth: and if by fayth they are beleeued of others to bee of the Church, much more by faith ought they to be assured of it themselues: These things therefore hang not currantly together.

3 Bellarm. out of that text, Pasce oues meas, Feed my sheep, would prooue 93that bishops onelyonly are the pastors of the Church, and therefore they onelyonly to giuegive deciding voices in councels, Lib. 1. de Conc. ca. 15. But cap. 19. hee by th… text prooueth the pope to be vniuersal pastor, and so to be president i… p. 161councels, so soone hath he forgotten himselfe.

4 Bellarmine in one place maintaineth this point, Romani Pontificis ecclesiasticū 94principatum, authore Christo principium accepisse, that the Ecclesiastical iurisdiction of the Pope tooke beginning of Christ, li. 2. de Pontif. cap. 12. But els where he saith, that the Pope is not Peters successor iure diuine, by any diuine right: neither is it, ex prim… institutione Pontificatus, quae in euangelio legitur, of the first institution of that chiefe pastorship, whereof wee read in the Gospel, cap. 17. In any mans care I thinke these speeches wil make a contrarie sound.

5 Bellarmine confesseth that the Church of Rome cannot erre personally, 95& yet denieth not but that the Pope may erre personally, which is an absurd and a contradictorie speech, seeing the Popes being at Rome is the cause, as they say, of the not erring of that Church: and therefore he holdeth, that the Church of Rome is sure no longer to be preserued from errour, than the popes Apostolike Sea rema… there. If the pope then be the cause of their not erring, hee is much more free from error himselfe: for how then is the Church free from personal error, and not the Pope?

6 Bellarm. in one place saith, that the pope only succeedeth Peter 96properly; Bishops succeede the Apostles, non propriè, not properly, de Pontif. li. 4. 25. But in another place he writeth thus, Episcopi proprie succedunt Apostolis: Bishops properly succeede the Apostles, li. 1. de Clericis. ca. 13. propriè, non propriè, properly, not properly to succeed, I trow, they be contradictorie speeches.

7 Bellarm. confesseth that the mariage of Ministers is not forbidden 97by the worde of God: and yet contrarie to his owne opinion, he wresteth places of scripture against the marriage of Ministers, as that 1. Timoth. 2. 3. No man that warreth, entangleth him selfe, &c. lib. de Clericis. 19.

8 Bellarmine saith, that the care of children and houshold, are a great 98impediment to the calling of a Minister, ibid. 19. and forbidden vnderunder the name of secular affaires in that place to Timothie: And yet elswhere he affirmeth, that regimen politicum, political gouernement, is no hinderance to the Ecclesiasticall calling: but that the same man may verie well be both an Ecclesiasticall, and politicall Prince, de Ro. Pontif. lib. 5. cap. 10. ad obiect. 5. If then the care & charge of a whole citie or countrey, may stand verie well with the Ecclesiasticall function, much more the care of one familie may: The Iesuit is not wel aduised, so soon to forget himselfe.

9 That place in Zacharie, Thou hast loosed thy prisoners out of the pit, 99where there was no water, Zachar. 9. 11. Bellarmine in one place expoundeth of Limbus patrum, The dungeon of darknes, from whence the p. 162Patriarkes were deliuered, lib. 4. de Christi anima, cap. …. In another place hee alleadgeth it to prooue purgatorie, lib. 1. de Purgator. cap. 3. But Limbus patrum and purgatorie, are places among Papistes much different.

10 Bellarmine in expoūding of that place, 1. Cor. 3. 13. The fire shal 100trie eueryevery mans worke, and vers. 15. He shalbe saued, yet as it were by the fire, is put to such trouble and busines, that within the compasse of one Chapter hee admitteth contrarie senses of the same place: in the first place, by fire vnderstanding the iudgement of God: in the seconde, the flames of purgatorie, de Purgator. lib. 1. cap. 4.

11 Bellarmine in one place writeth thus, In extremo iudicio duo tantum 101loca remanebunt, Paradisus & Gehenna: At the last iudgement, two places onelyonly shall remaine, Paradise and Gehenna, heauen and hell, lib. 1. …g. cap. 8. respons. ad 5. obiect. And yet not long after, he confesseth that there are two places of eternal punishment, Limbus infantum, pro poena solius damni aeterna: the dungeon of infants for eternal punishment of losse without smart, and inf…rnus pro poena damni & sensus: Hel for the eternall punishment both of losse and smart. These then are two places that shall last for euer, and Heauen is the third: how then are there but two? lib. 2. de Purg. ca. 6.

12 Bellarmine otherwhile beareth vsus in hand, that there are but two 102kindes of religious worship: The higher kinde called foreign due onelyonly to God, and an inferior sort called foreign proper to Saintes: vntounto the which kinde belongeth that which they call Hyperdoulei…, a higher kinde of inferior seruice or worship proper to the virgine Marie and the humanitie of Christ: so he maketh three kindes in all, lib. …. de Sanct. cap. 12. But in another place he doubleth the number, and maketh sixe seuerall sortes, Latreia simpliciter, and, secundum quid: the first due vntounto God, the second vntounto his image: Hyperdulia simpliciter, and secundum quid: and so likewise Dul…a simpliciter, and secundum quid, the first proper vntounto the virgine Marie, and other Saintes, the other to their images, lib. 2. cap. 25.

13 Bellarmine, to proue amongst other reasons, that those words of 103Christ, This is my bodie, are taken properly, not figuratiuely; alledg…h this for one, verba legum perspicua & propria esse debent: the wordes of lawes and statutes should be perspicuous and proper. And againe▪ Dogmata praecipua non nisi proprijs verbis tradi solent in diui…is literis: principall precepts, are wont in the Scriptures to be expressed in proper wordes: therefore it is not like, that Christ being now to prescribe a perpetuall lawe and forme of this sacrament, would speake obscurely, lib. 1. de Eucharist. cap. 9. yet elswhere, hee saith, Necessariò fatendum est scripturas esse obscurissimas: It must necessarily be graunted, that the p. 163Scriptures are most obscure, de Verb. lib. 3. cap. 1. And findeth great … with vsus, for saying, that the precepts of faith are euldently expressed in Scripture, which is no more than hee himselfe affirmeth.

14 Sometime Bellarmine telleth vsus, that Corpus Domini solo corpore 104… fide acceptum, nihil prodest. That the bodie of Christ being onelyonly receiued with the bodie profiteth not, de Eucharist. lib. 3. cap. 9. Wherein hee faith right. Sometime againe hee would make vsus beleeue, that the Sacraments are auailable, ex opere operato, by the verie woorke wrought, non ex merito agentis, vel suscipientis, not for the worthines either of the receiuer or Minister. And againe, Fides & poenitentia non dant efficaciam sacramenti: Faith and repentance doe not giuegive efficacie to the Sacrament, lib. 2. de Sacrament. cap. 1. How these things agree together▪ I can not see: that the Sacrament should not profite without the faith of the receiuer. And againe, that it should auaile, ex opere operato, without any respect had to the receiuer.

15 Bellarmine saith, opera bona sine fide non prosunt: good workes 105profite not without faith, de Sacrament. Eucharist. lib. 3. cap. 9. And yet els-where confesseth, that there may be Meritum de congruo, a merite of congruitie before iustification. If then workes may merite, then they are auailable, and that without faith, which cannot be had before iustification, Bellarmine lib. 2. de Poenitent. cap. 12.

16 Bellarmine in one place saieth, Non solum res, sed etiam verba in 106Sacramentis nouae legis a Deo determinata sunt, vt non liceat quidpiam immutare: The wordes and matter in the Sacraments of the newe lawe, are so determined of God, that it is not lawfull to change one iotte, de Sacrament. lib. 1. cap. 21. yet they hauehave presumed, contrarie to their owne rule, to change both. As for the matter of the Eucharist they hauehave taken away the one halfe, depriuing the people of the cup. And concerning the wordes, they do shewe no lesse boldnesse in altering them: They hauehave put in (enim) into the wordes of consecration, saying, hoc enim est corpus meum: and in consecrating the cup, they adde these wordes, mysterium fidei, The mysterie of faith: and all this Bellarmine saith is well done, and that these wordes which are not founde in the Gospell, are supplyed by tradition from Saint Peter, de Sacram. Eucharist▪ lib. 4. cap. 14. Thus they offend against their owne rules: for they adde vntounto the wordes determined of God in his holye worde, which is conteined in the Scriptures.

17 Bellarmine sometime graunteth, that the bodie of Christ is 107made of bread in the Eucharist, vt ex aqua factum est vinum, as of water Christ made wine, lib. 3. de Eucharist. cap. 24. But in another place, he p. 164flatly denyeth it: for that was a productiue conuersion of the water into wine, which is, when that beginneth to be, which was not before: but the changing of bread into Christes body is no productiue conuersion, but onelyonly adductiue, not making a thing to be which was not before: but onelyonly bringing it to a place where it was not before, De Eucharist. lib. 3. cap. 18.

18 To saye, that the Iewes did not eate the same spirituall meate 108with vsus, and that the Manna, which they did eate, had no spirituall effect, which is affirmed notwithstanding by Saint Paul, 1. Corinth. 10. 1. 2. and yet to graunt, that they which were then iust or righteous, were so iust ob participationem sacrifici… crucis, by the participation of the sacrifice vponupon the crosse, I thinke are plaine contraries: to say they were not partakers of the same spirituall meate with vsus, namely Christ, and yet againe that they were: yet Bellarmine affirmeth both; the first, lib. 2 de Sacram. cap. 17. resp. ad argument. 3. The latter, lib. 1. de Miss. ca. 20.

19 To say, that faith goeth before repentance, or, as they terme it, Penance: 109and that repentance goeth before iustification, is all one to say, that repentance goeth before iustification, and that iustification likewise goeth before repentance: for by faith are wee iustified, Ro…. 5. 1. As soone as faith commeth, iustification doth accompanie it: If faith go before, so doth iustification: and if iustification follow repentance, so doth faith: yet are they both affirmed by Bellarmine, de Poenitent. lib. 1. cap. 19.

20 Manie such contradictorie and repugnant sayings are easily to 110be found in Bellarmines volumes, & in the writings of other papistes: so that they neither agree with others, nor with themselues: as the Rhemists sometime say, that the meritorious workes of the Saints, the verie ground of popish indulgences, are to be disposed by the Pastors of the Church, 2. Corinth. 2. Sect. 5. Sometime, that they are applicable by the sufferers intention, Annot. 1. Coloss. 1. Sect. 4. Harding Sometime calleth their Legend storie an old moth-…aten booke, and confesseth, that among many true stories, it may hauehave some fables, Defens. Apolog. pag. 166. And yet forgetting himselfe, hee stoutly affirmeth, that there are no fables, nor lies in that booke, pag. 750.

Thus much of the personall contradictions among the papistes, both olde and newe. Nowe wee will set downe for a taste and tryall, the repugnances and contrarieties, which their religion hath within it selfe.

p. 165Popish Religion contrary within it selfe. Part. 4.

1 IT is generally taught and beleeued in the popish 111Church, that Baptisme is necessary to saluatiō, which errour they would ground vponupon those wordes: Iohn 3. 5. That vnles a man be borne of water and the spirite, he cannot enter into the kingdome of heauen: yet they themselues also affirme, that baptisme was not necessarie before the passion of Christ, but beganne in the day of Pentecost after to bee necessarie, Bellarm. lib. 1. de baptis. cap. 5. Yea and nowe also they make two exceptions, of Martyrs, and penitent persons, who without baptisme may bee saued, Bellarm. cap. 6. The Rhemistes adde vntounto these a third exempt case, of those that depart this life with vowe and desire of the sacrament of baptisme, Annot. Iohn 3. sect. 2. But, if they ground the necessitie of baptisme vponupon those words of our Sauiour, it beganne to bee necessarie when those words were vttered, and therefore was necessary before the passion of Christ. Secondly the wordes are general, in so much, that there is no priuiledge graunted to Martyrs or penitent persons, if they stande strictlie vponupon that place: In this poynt therefore, papistrie is not at vnitie in it selfe.

2 Bellarmine with the rest do affirme that Christ gaue the cup onelie 112to his Apostles, whom at that instant, (they say) he made priestes, and therefore priestes onelie not lay-men are bound by the word of God to receiue in both kindes: Yet the practise of their Church is contrary, For neither doe priestes, if they communicate onelyonly, and minister not the sacrament, receiue in both kindes, according to the decree of the Tridentine chapter, Bellarm. de sacram. Eucharist. lib. 4. cap. 25.

3 Againe in their priuate masses, the priest saith: Quotquot ex hac 113altaris participatione sumpserimus: As many of vsus as hauehave beene partakers of this altar: When as there be no communicantes, beside the priest himselfe, how can this hang together? ex canon. missae.

4 The priest also being at masse, saith, commaund these to be caried 114by the handes of thine Angels, vntounto the highest altar in heauen: and anone he swalloweth downe the host into his belly that he would hauehave conueyed into heauen: how can these thinges agree?

5 The papistes generally make but seauen degrees of ecclesiastical 115orders, as priestes, deacons, subdeacons, Acolythistes or Attenders, Readers, Exorcistes, doore-kepers, Bellarm. de Cleric. cap. 11. And yet p. 166Bellarmine the mouth of the rest, affirmeth, that Ordinatio episcopalis, the ordaining of Bishops is a sacrament, as the other ministerial orders be: Ergo it is also a distinct degree from the rest, and so there are eight in al, Bellarm. de sacram. Ordinis. cap. 5. Further if there be eight distinct Orders, & eueryevery one by it selfe is a sacrament, as Bellarmine teacheth, then hauehave we eight sacraments of Order, beside the other six, for al these seuerall orders cannot make one sacrament, seeing they differ one from another both in forme of wordes, & in the externall signes or ceremonies that are vsed, Consul. Bellarm. lib. de Ordin. cap. 5. 6. 7. 8.

6 In wordes and outward profession they affirme, that matrimonie 116is a sacrament: And yet some of them call it a pollution or prophanation of orders, Gregor. Martin. And that the mariage of ministers is the worst sort of incontinencie & fornication, Rhemist. 1. Cor. 7. sect. 8. HaueHave not these men now a very reuerent opinion of their sacramentes?

7 Againe, they preferre continencie before matrimonie, as a state far 117more excellent and meritorious before God▪ Yet they hold matrimonie to be a sacrament, and to conferre grace of iustification: how then is it not more excellent, then single life, which is no sacrament, neither a conferrer of grace?

8 Bellarmine saith: Bonum est a Deo petere, tum vt sanctos pro nobis orare 118faciat, tum vt illos pro nobis orantes exaudiat: It is good for vsus to craue of God, that he would cause the Saintes to pray for vsus▪ and that then he would heare them entreating for vsus: De Miss. lib. 2. cap. 8. Thus they make God a mediator between the Saintes, and vsus. And what an absurde thing is this to pray to God, that the Saints may pray for vsus, whereas in thus saying, they confesse that we hauehave accesse vntounto God our selues without their mediation?

9 It is the opinion of the schoolemen approued by Bellarmine, that 119the fathers of the lawe were iustified by the merite of Christes passion, as we are: but herein to stand the difference, that the merite of Christs Death is applied vntounto vsus by the sacramentes: Hebr…is autem per solam fidem: But vntounto the Hebrues by onelyonly faith, Bellarm. de sacram. lib. 2. cap. 13. I pray you now, if they were iustified by faith onelyonly, who liued vnderunder the law, which is contrary to faith: The law is not of faith, saith the Apostle, Galath. 3. 12. shal not we much more vnderunder the Gospel, which is by S. Paule called the word of faith? Rom. 10. 8. Who seeth not nowe the packing and iugling of papistes?

10 Now cōcerning the pope, they eueryevery where beare vsus in hand, that 120he is heade of the Catholike & vniuersall Church: And yet in the end being vrged, they confesse, that he is Christes vicar, but in the regiment of that part which is on the earth, Rhemist. Annot. Ephes. …. sect. 6. He is not then head of the vniuersal Church, neither hath he any thing p. 167to do in purgatory, as other of the popish sort hauehave written.

11 Bellarmine confesseth, that the pope is not Peters successor, Iure 12… ▪diuino, By diuine right, neither by Christes institution in the Gospel, Lib. 2. de pontif. cap. 17. How then commeth it to passe, that they hauehave made it an article of their faith, To beleeue the pope to be the head of Christes Church? Seeing Bellarmine him self confesseth in these words: Nihil est de fide, nisi quod Deus per Apostolos aut Prophetas reuelauit, aut quod euidenter inde deducitur: Nothing is of faith, but that which God hath reuealed by his Apostles or prophets, or that which is euidentlie deduced from thence, Bellarm. de verb. Dei non scripto. lib. 4. cap. 9. But that the pope is Peters successor, it is neither expressed nor euidentlie deduced out of scripture: therefore it is no point of faith.

12 Bellarmine, and likewise the rest, make the perpetuall succession1… of the Bishops of Rome to be a manifest argument of the Church: he calleth it insolubile and euidentissimum argumentum: and yet afterward being pressed with the example of the patriarchicall sea of Constantinople, which hath had alwaies a perpetual succession, he aunswereth, that succession is an argument of the Church, Negatiuely, that is, where there is no succession, there is no Church; not affirmatiuely, that where there is succession, there is straightway a Church, lib. 4. de notis Eccl. c. 8. Thus wee see, what is become of their euidentissimum argumentum, of this their most euident argument.

13 It is confessed by our aduersaries, that the Church of Rome was123▪ founded both by Peter, and Paule, Rhemist. annot. Galath. 2. sect. 6. And that they are both patrones of that sea. How then commeth it about, that the pope chalengeth rather to be Saint Peters successor then Saint Paules?

14 In the popish Church, they do deuide the cup from the other element124▪ in the Eucharist, ministring the sacrament in one kinde onelie to the lay-sorte: Cleane contrarie to the Canon of Gelasius, which is to be found among the popes owne decrees, in these wordes: We vnderstand, that there are some, which receiuing onelyonly the portion of the Lordes body, do abstaine from the cup of his sacred blood, to whome we inioyne, that either they receiue the whole sacrament in both kindes, or else that they receiue neither: for the deuiding of that whole and one sacrament cannot be done without great sacriledge, Canon. Gelas. de consecrat. Who seeth not now, that their practise is contrarie to their owne decrees?

15 Now vntounto these repugnant and contrarie pointes in popish Religion,12… ▪ we may adde also their vncertainties & vndetermined articles: As first it is not yet knowen at what time Peter came to Rome, Orosius …aith▪ he came thither in the beginning of Claudius raigne, Ierom… saith, the second yeare of his raigne: other say, the fourth yeare: other, the duplicate page p. 167duplicate page p. 168thirteenth yeare: Damasus would hauehave him come thither in Nero his raigne. This dissentiō of writers sheweth, that the matter may be doubted of, whether Peter were euer at Rome or not. Againe, they can shew no certaine succession from Peter, of the which they bragge so much: Tertulliā maketh Clement the next to Peter: Optatus first nameth Linus, then Clement: Irenaeus after Peter placeth Linus, and Cletus, and Clement in the fourth. Thus also their succession is made vncertaine and doubtfull.

16 They hold Lent to be an Apostolical tradition & warranted by 126the example of our Sauiour Christ: Irenaeus witnesseth, that some fasted one day, some two daies, some fortie howers day and night. Epiphanius saith, the wednesdaies fast also was an Apostolike tradition, and to fast the six daies of Esther, with bread and water, and salt, which the papistes them selues obserue. One therefore is as like to be an apostolike tradition as the other: But it is certaine neither of them was, for then they would hauehave beene kept more vniformely of the Church: and not eueryevery man left to his owne choice.

17 It is a matter yet vndetermined and not concluded vponupon of all 127sides, whether the pope be aboue Councels, or Councels aboue the pope. And both opinions are maintained and defended in the popish Church.

18 As also it is vncertaine among papistes, whether the Virgin Marie 128were conceiued without Original sinne, for both opinions are permitted and suffered among them, both of them that say she was, and that hold she was not, Bellarm. decultu sanctor. lib. 3. cap. 16. Likewise they leaue it as vncertaine, whether Mary were assumed and taken vp into heauen in bodie, Ex Fulk. annot. 1. Act. vers. 14.

19 About and concerning purgatorie, they hauehave many doubtes, 129which they are not yet resolued vponupon: as, first in what place purgatorie should be. 2. How many yeares purgatorie continueth, whether an hundred, 200. or 1000. yeares. 3. Whether it be materiall fire, that burneth in purgatorie, they are vncertaine. 4. They make doubt how corporall fire should worke vponupon the soules in purgatorie, which are spiritual and incorporal, Bellarm. lib. 2. depurgator. cap. 12. 5. It is doubted, whether the deuils or Angels are ministers of the torments in purgatory. 6. Whether the paine of purgatorie be at all time alike, or by litle & litle slaked toward the end, and whether it exceed al the paines and sorrowes of this life, Bellarm. cap. 14. All these pointes remaine yet vndetermined among them: and yet for all this the Iesuite telleth vsus sadly, that it is an article of faith to beleeue purgatorie, and that he which beleeueth it not, is sure to goe to hell, Bellarm. lib. 1. cap. 11.

p. 16920 Lastly, that wee may see at once the fraile and brittle foundation 130of popish Religion: the Rhemistes boldly affirme, that iustice is reputed to men, or that they are iustified by beleeuing onelyonly the articles of Christes death and resurrection, and this they call the Catholike faith, Annot. Rom. 4. Sect. 9.

If this be Catholike faith, to beleeue onelyonly the articles of faith to be true: then reprobates, yea and the diuell himselfe may bee true Catholikes, for the diuels beleeue and tremble, Iames 2. 19: yea, they confesse Iesus to be the sonne of God, Math. 8. 29. Mark. 5. 7. Is not this a proper faith for Christians to saue themselues by? It is not then a bare knowledge or generall beleefe of the articles of faith, or giuing assent or credite vntounto them only, that is sufficient to iustifie vsus, as the Rhemistes affirme: but such a beleefe of these articles, as is ioyned with an assured trust and confidence in God, and vndoubted perswasion, that all the promises of God, and whatsoeuer Christ wrought in his flesh, are not onelyonly true, but euen do belong and appertaine to vsus.

Thus, I thinke, I hauehave requited Bellarmines kindnesse towardes vsus, who chargeth vsus with no lesse than an hundred seuerall dissensions in opinion amongst our selues: I hauehave here repayed him for his bare hundred, sixe score to the hundred: and if that be not interest sufficient, he may hauehave more hereafter. And here againe is some oddes betweene vsus: Bellarmines hundred is in worde onelyonly, but our large hundred wee hauehave prooued, by particular induction. Now then, if wee will compare the first and the last, and lay altogither, their railings, slaunders, forgeries, lying and vntruthes: Againe, their blasphemies, opinions contrarie to Scripture, heresies, & absurdities: Thirdly, their weake and feeble arguments, insufficient aunswers, subtile and vaine distinctions: Lastly, their contradictions among themselues, the new with the olde: the new one with another: the same men many times with themselues: yea, their religion fighteth and iarreth with it selfe: If those things be well weyghed and considered, it will easily appeare, whether their house be built vppon a sandie or a rockie foundation: Beggerlie, paltrie, wicked, yea, diuelish is that religion, which is uen to vse such lewd, vnhonest, and vnchristian deuises and shiftes.

Now, to the Reader of this booke, thus much first I say, as tou… himselfe: If hee hath beene at any time doubtfull or wauering in… faith of the Gospell, I trust by this heere set downe, he may partly bee confirmed to cleaue vntounto the Gospell with a resolute minde, and to thinke of Poperie as it deserueth, and to followe the Apostles counsaile, To trie all things, and hauing tryed, to keepe that which is best, 1. Thessal. 5. 21. And as Augustine verie well aduiseth in these wordes: Si iactatus curru inanium quaesti…iū cadis in fluctus vanae contentionis, &c. p. 170Reuertere & sede in portu fidei Catholicae, vbite nulla possit fluctuosae curiosit… tis tempestas turbare vel mergere: If at any time hauing beene carried awaye, as with a chariot of vaine questions, thou hast fallen into light and vnnecessarie contentions, and as a ship forsaken of the gouernour, beene tossed and cast vponupon vnknowen coastes, returne and rest thy selfe in the hauen of the Catholike faith, where no tempest of troublesome curiositie, can either molest or drench thee, Hypognost. articul. 6.

And as concerning my selfe, this I hauehave to save, that I doe not take vponupon mee to bee a champion, or professed propugnor of our faith, Wee hauehave other, vponupon whome that care and charge lyeth, namely those two excellent men, the publike Readers of both vniuersities. But I say with Augustine, aunswering the Donatistes in the like case: who spake it modestly of himselfe, but I more truely, Absit, vt mihi apud Catholicos arrogem, quod (Bellarminus) sibi (apud Pontificios) arrogat: vnus sum è multis qui profanas vestras nouitates, vt possumus, refutamus, sicut vnicui que nostrum Deus partitus est mensuram fidei: Farre be it from mee to challenge that place among true Catholikes and Gospellers, that Bellarmine doth among the Popish sort. I am one amongst many, which labour to my skill and power to confute your prophane Nouelties, as God hath giuen to euerie of vsus a measure of faith, Contra Iulian. lib. 6. cap. 4.

And now to conclude, to thee (Christian Reader) I direct my speech, In his quae tibi displicebunt, ego conspicior, in his quae per donum Spiritus sancti August. ad Pauli num epist. 34.tibi placent, ille amandus, ille predicandus. Wherein any thing in this booke shall iustly displease or offend thee, it is my fault, the blame is mine: but what so by the gift and grace of the Spirite of God is well said, and approued by thee: he is to be loued: he is to be praised for it. Now to God the Father, and his Sonne Iesus Christ, with the same Holy Spirite, be all praise, honour and glorie for euer.

Amen.

FINIS.

End of the text · Andrew Willet, The Four Principal Pillars of Papistry (1593)