The orthodox faith and vvay to the Church explaned and iustified in answer to a popish treatise, entituled, White died blacke; wherein T.W. p. in his triple accusation of D. White for impostures, vntruths, and absurd illations, is proued a trifler: and the present controuersies betweene vs and the Romanists are more fully deliuered and cleared. By Francis White Bachelour in Diuinitie, and elder brother of Doctor Iohn White.

CHAP. VII.

Paragraph. I. Bellarmine concerning Transubstantiation.

T. W. MAister White alledgeth Bellarminea, saying; It may iustly be doubted whether the text be cleare enough to inforce transubstantiation, seeing men sharpe and learned, such as Scotus was, haue thought the contrary. But here are certaine words omitted, (to wit) it may iustly be doubted, whether the text without the declara∣tion of the Church, be cleare enough to conuince an obstinate man, in the point of Transubstantiation, seeing men sharpe and learned, &c.

Answ. Bellarmines speech concerning the Churches declaration, carries a faire shew among them which vn∣derstand not the matter: but indeed it leaues the Scrip∣ture in the same obscuritie it found it. For by the Chur∣ches declaration, he vnderstandeth not such an explica∣tion of the Scripture, as doth open and expound the meaning thereof by conference of places, knowledge of tongues, or by obseruing the expositions of former inter∣preters, or by arguments and meanes: such an expositi∣on as giueth light, and makes one see that in the Scrip∣ture it selfe, which he was ignorant of before: but onely a papall sentence, wherein the Pope and Romane Syna∣gogue without proofe or demonstration, affirme this or that, to be the sence of the Scripture.

For example; There is nothing indeed extant in the text of the Gospell from whence it may appeare, that the

sacramentall elements are transubstantiate into the bodie and blood of Christb, and if all the learned and godly men of the world, should all their life long poare into the text, they could espy no grounds to leade them to this exposition; yea, the doctrine of other Scripture and eui∣dent reason, doe teach another manner of Christ his pre∣sence in the Sacrament: yet Pope Innocent the third in a Romane synodc decreeth transubstantiation, and com∣mandeth all the faithfull to beleeue, that the same is con∣tained in the text of the Gospell. But how can the bare authoritie and affirmation of a man, make that the mea∣ning of the holy Ghost, which is not collected from the Scripture, either in plaine words, or by arguments? Saint Augustined taught, That the words of the Gospell carry their exposition with them. And Hilariee, It is vnlawfull to impose a meaning, but we must rather receiue a meaning from holy Scripture. And Irenaeusf, Ostensions which are in Scripture, cannot be made knowne but by the Scripture.

For as much therefore as that which Bellarmine calleth the declaration and exposition of the Church, is indeed no declaration, but a presumptuous imposing of a for∣reine sence vpon the Scripture; it followeth, that if the Text be not in it selfe cleere to prooue transubstantiation, the Pope or Romane Churches exposition maketh it not so.

Paragr. 2. The M^r. of sentences about Confession.

T. W. In this next place we will descend to the Sacrament of penance, prophaned by this our Doctors deprauations.

Answ. Repentance or penance, as the same is taught in holy Scripture, is a vertue, but no Sacrament. 1. It hath no corporall visible element or outward signe, which, ac∣cording to Saint Augustine and other Doctors, is essen∣tiall to euery Sacramentg. 2. Auricular confession, which you make a part thereof, and absolution depending vpon this confession, and which according to your Tenet, is the forme of this Sacrament, haue no institution in the New Testament.

T. W. And first, to beare the Reader in hand, that by the acknowledgement of Catholiks, auricular confession and other parts of this Sacrament, are not necessarie.

Answ. Doctor White in this Digressionh, treateth of satisfaction, and not of auricular confession; and the word Confession is onely rehearsed by the way in the sentence, which he produced about satisfaction.

T. W. He produceth the Maister of Sentences, saying; by Contrition onely, without Confession or paiment of out∣ward punishment or liberalitie of the Prelat, or paines of Pur∣gatorie, I may goe straight to heauen: where we finde these words, (or liberalitie of the Prelate, or paines in Purgatorie) to be added by Maister White, to make the confession of this Author more full and swelling.

Answ. My Brother citeth three Authors in his mar∣gent, and propounding their sentence, prefixeth before the same; (others say:) but you pretend, that he alledgeth the Maister of Sentences onely, and hath corrupted his

testimony by adding certaine words to it. But those words are in Panormitans Glossatori, being one of the Authors, from which the whole sentence is produ∣ced.

T. W. The Reader ought to conceiue, that al∣though all Catholikes teach, that perfect contrition is of force to blot out a mans sinnes, yet they hold, that this contrition cannot be without confession, at least in voto, that is, that the partie hath a desire to confesse his sinnes to a Priest when op∣portunitie shall serue.

Answ. The latter part of this assertion is not generally true, 1. Sundry Papists haue taught, that a contrite per∣son may obtaine remission of his sinnes, without reference to the keyes, or confession made to the Church. And this opi∣nion was indifferent in Gratiansk time. 2. Venerable Bedel maintaines the necessitie of auricular confession in case of haeresie onely, and enormous crimes, and not for other mortall sinne. 3. Concerning the purpose of con∣fession, to be included in contrition, Gabriel Bielm hath these words: It seemeth that one may haue perfect contriti∣on sufficient to remission of sinnes, sine voto confessionis, without the purpose of confession. 4. Many Schoolemen hold, that an implicit purpose thereof is sufficientn, from whence Canuso inferreth; If by penitency sins are remit∣ted without an explicit purpose of Sacramentall confession, then they are blotted out without any reference to the keyes.

T. W. Such you see, is the proceeding of our Minister through his whole book, euer inuesting his doctrine and asser∣tion with most fowle and stained deprauations, well discoue∣ring the spotted guiltinesse of his soule; therefore I could wish Maister White (that so his mind might be apparelled answe∣rably to his name) to follow the admonition of the Euangelist, Get thee a white garment, (to wit, of repentance and fu∣ture integritie) that thou maist be clothed, and thy filthy na∣kednesse do not further appeare.

Answ. It is very reasonable, that you which are quicke sighted in obseruing faults in others before they be com∣mitted, and so liberall in exhortation, should make some reflection vpon your owne errors; otherwise the saying in the Gospell, Physition heale thy selfe, and, Hypocrite pull out the beame, &c. may iustly be retorted vpon you. And touching Doctor White, whom you first accuse at your pleasure, and then exhort: I answere, That you are loud in words, and lame in proofes, and being your selfe na∣ked, Apoc. 3.17. giue him counsell to be clothed, 2. Cor. 5.4. who is in the place and fellowship of those which hauing washed their robes, and made them white in the blood of the Lambe, doe weare white garments, which the vncleane filth of a Popish blacke mouth cannot di∣staine.

Paragr. 3. Bellarmine concerning satisfaction.

T. W. To make the Catholike doctrine of satisfaction more vngrateful, Maister White produceth Bellarmineq thus writing: Christs satisfaction it selfe taketh not away the

punishment due vnto vs, but it remooueth it so far forth, as we haue grace from thence to make our owne satisfac∣tion of power.

In this place Bellarmine handling a Schoole point, whether our satisfaction receiuing his force from the passion and satis∣faction of Christ, may be tearmed one satisfaction, or two satisfactions, resolueth that it is but one satisfaction, and that formally ours, neither by this is excluded Christ or his satis∣faction. Here all men may see, that Bellarmine does in no sort detract from the passion or satisfaction of Christ, for hee saith; 1. That Christs satisfaction is not excluded by ours. 2. That by his satisfaction we haue grace to satisfie. 3. That our satisfaction applyeth Christs to vs. 4. That without Christs satisfaction, ours can be of no force.

Answ. In these words two things are affirmed by you. 1. That your doctrine of satisfactions is Catholike. 2. That Bellarmine doth fully acknowledge the necessity of Christs satisfaction, both to produce mans satisfacti∣on, and to concurre with the same, to make it of price and value. Concerning this latter, you trouble your selfe in vaine in acquitting your Cardinal, who is not accused by D. White touching this matter.

But the false doctrine wherewith he and his fellowes are charged, is: That they conioyne the actions and suf∣ferings of iust persons with Christs, making the same with his, a ioynt satisfactorie price, and part of digne com∣pensation for the guilt of veniall sinne, and for the tem∣porall punishment of sinne. Suares saitha; A iust person

may simply and absolutely in condignitie (or iustice) satisfie for veniall sinne, and not obtaine the remission thereof freely. Gregorie Valenceb; Christ did not offer his owne satisfacti∣on onely to God the Father to be accepted, but also ours, that by the power of our satisfaction, the debt of temporall punish∣ment might be discharged. Bellarminec, It pleased Christ to conioyne our satisfaction with his owne. Vasquesd; When as temporall punishment is remitted vnto vs, for satisfaction made in grace, the debt is not forgiuen vs, but is truly taken away by our compensation, and we are worthy to be free of that temporall punishment. And againee; The workes which we exhibite to God after our iustification by the help of grace, do in such sort by their very nature, without any pact or promise of God, satisfie for the temporall punishment of another life (in Purgatorie) that God can in no sort iustly punish the man who hath thus satisfied. Victoriaf; If a man be considered in the state of grace, &c. thus he doth most properly and accor∣ding to equality, satisfie God, if we ioyne our merits to Christs.

This doctrine of our Aduersaries which my Brother impugned, is neither true nor Catholike.

1. It is repugnant to holy Scripture, which instructeth 〈8 pages missing〉〈8 pages missing〉

and eleuating the mind to deuotion. But other teachr, that they effect the same immediatly by their very out∣ward act, ex opere operato; and when one hath no actuall cogitation of the sin or motion to repentance. And your learned Iesuite Azoriuss and Iacob de Graphijs ^t say: That whatsoeuer other thinke to the contrarie, yet this is indeed Thomas his opinion. And so if Doctor White were deceiued about Thomas, your owne Authors mis∣led him.

Notes

• a

  Bellar. de Eu∣char. l. 3. c. 23.
• b

  Biel. can. miss. l. 4. Quamuis expresse trada∣tur in Scriptura, quod corpus Christi veraciter sub speciebus panis contine∣tur•• tamen quo∣modo ibi sit Christus, an per conuersionem alicuius in ip∣sum, an sine conuersione in∣cipiat esse cor∣pus Christi cum pane, manenti∣bus substantia & accidentibus, non inuenitur expressum in canone Bibliae. Durand. 4 d. 11. q. 1. §. 15. Camerac. 4. sent. q. 5. ar. 2. Non potest ratione probari, nec eui∣denter sequitur ex Scriptura, sed quod ita sit creditur ex au∣thoritate eccle∣siae.
• c

  Concil. Lateran. 3. sub Innocentio 3. c. 1. Cuius corpus & sanguis, in sacramento altaris, sub spe∣ciebus panis & vini veraciter continentur, transubstantiatis, pane in corpus, & vino in sanguinem potestate diuina.
• d

  Aug. de verb. Dom. serm. 2.
• e

  Hilar. de Trin. l. 1.
• f

  Iren. l. 3. c. 12.
• g

  Chry hom. 7. in ••. cap. Cor. 1. Aug. de doctr. Christ. l. 1. c 2. & l. 3. c. 9. & con. Maximin. Atrian. l. 3. c. 22. Isiodor. orig. l. 6 c. 19. Sacramen∣ta dicuntur quia sub tegumento corporalit••m rerum, &c. Hugo Victor. de Sacram. l. 1. p. 9 c. 2. Sacra∣mentum est corporale, vel materiale ele∣mentum. foris sensibiliter pro∣positum, ex si∣militudine re∣prae entans, ex inst••tution•• sig∣nificans, ex san∣ctificatione con¦tinens aliquam inuisibilem & spiritualem gra∣tiam. Haee defi∣nitio ita proptia & perfecta ag∣noscitur, vt omni sacramento, soliq́ue conuenire inueniatur. Omne enim quod haec tria ha∣bet, sacramentum est; & omne quod hijs tribus caret, sacramentum proprie dici non po∣test.
• h

  Digress 33.
• i

  Panormitan. c Deus qui. de poen. & remiss. gloss. ib. Dicit se audiuis••e à multi, theolo∣gis, quiboc me∣lius sciunt quam iuristae, quod potest esse tanta contritio pec∣catoris, quod absque alia sa∣tisfactione ex∣teriori in hoc seculo, & absque aliqua liberalita te praelatorū, & sine vlla poena purgatorij, ha∣bebit vit••m ae∣ternam propter maximam mi∣sericordiam Creatoris. Bonauen. 4. d. 18 ar. 2. q. 2. Tan∣tum potest con∣teri, vt Deus to∣tum remittat, & statim euolabit (ad coelum.)
• k

  Gratian. de poen d. 1. c V∣trum sola. Sunt qui dicunt, quē∣libet veniam criminis sine confessione ecclesiae, & sacerdotali iudicio posse promereri. lb. c. Quamuis. Cui harum potius adhaerendum sit, lectoris iudicio reseruatur. Scot. 4. d. 14. q. 2. ar. 2.
• l

  Beda to. 7. hom. aestiual. Dom. 14. in Luc. 17. pag. 98. B. Rhenan argum. in Tertul de poenit.
• m

  Biel 4. d. 17. q. 1 ar. 1. notab. 2.
• n

  Biel ib. Si quaeris quomodo confessio in voto includitur in confessio∣ne, potest dici implicite & virtualiter, &c.
• o

  Canus Rel. de poen. p. 5. pag. 884. Si per poeniten∣tiam peccata remittuntur, sine explicito voto huius sacramenti, reuera delentur sine ordine ad claues.
• q

  Bellar. de pur∣gator. l. 1. c. 10.
• a

  Suar. 3. Tho. to. 1. d 4. §. 9. Dico simpliciter & absolute posse hominem iustificarum satisfacere, de condigno, pro veniali peccato, atque adeo ex iustitia, & non mere gratis illius remissionem consequi. Henriq. sum. mor. de Sacram. l. 4. c. 15. Paluda. 4. d. 16. q. 1. 2. Soto 4. d. 15. q. 2. 2. Ledesm. q. 28. ar. 2. Bellar. de poen. l. 4. c. 14. Christi sanguis &c poenā tem∣poralem totam, nisi propria satisfactione cooperante non expiat. Opera nostra cooperari expia∣tioni, & propitiationi Christi. Ruard. Tap. ar. 6. pag. 179. Egid. Coenic. de Sacram. to. 2. d. 10. d. 2.
• b

  Greg. Val. to. 2. d. 6. q. 17 p. 5. Cogitandum est, Christum non solùm suam sed etiam nostrā simul satisfacti∣onem aeterno Patri acceptan∣dam obtulisle, vt ex vi etiam nostrae satisfa∣ctionis debitum illud temporalis poenae soluere∣tur licet diuersa ratione. Bellar. de poen. l. 4 c. 15. Christus satisfecit imme∣diate, pro culpa & reatu mortis aeternae, &c. me∣diate autem pro poena tempo∣rali, &c. Mald. disp. to. 2. de Satisf. cap. 1. pag 79. vt cum praeceptori, &c.
• c

  Bellar. de purg. l. 2. c 10.
• d

  Vasq to. 1. d. 15. c. 6. n. 39. Quando pro satisfactione in gratia facta, remittitur nobis poena temporalis, non condonatur nobis illud debitum, sed vere compensatio∣ne nostra tollitur, & nos sumus digni, qui deinceps eo debito careamus. Ruard. Tapper. artic. 6. Compensando aequiualens secundum iustam Dei aestimationem. Capreol 4. d 15. Perfecte, hoc est adae quando emendam culpae, potest satisfacere.
• e

  Vasq. 1. 2 p. 2 d. 223. c. 3. n 38.
• f

  Fran. Victor. sum. sacram. de satisfact. n 199. Bellar. de poen. l. 4 c. 12. & de indulg l. 2. c. 9. Opera paena∣lia per Spiritum Christi facta, ex condigno reatum poenae temporalis expungunt. Viguer. instit. theol. c 16. vers. 21. Suarez tom. 4. d 37. §. 1. Sunt proprie solutio pro poena. lb. assert. 2. Per satis∣factionem poenam compensamus & soluimus. Greg. Val tom. 4. d. 7. q. 14. p. 1. Haec compensatio quae fit in satisfactione, non tantum habet respectum ad poenam, sed ad nonnullam offensam & iram Dei, quae per eiusmodi compensationem auerti debet. Ruard. Tapper. art. 6. Cum satisfa∣ctio opus fit iustitiae, ex genere suo, contra gratiam, distinguitur. Maldon. disp. to. 2. de satisfact. cap. 1. Vno modo gratum vocatur, quod Deus acceptum habere debet velit, ••o••t. Atque hoc mo∣do grata sunt ea, quae proficiscuntur ex ipsius gratia, &c.
• r

  Dom. Sot. 4. d. 15. q 2. ar. 3. Can. Rel. de Sa∣cram. p. 1. ad. 6. Walden. sacram. to. 3. tit. 4. c. 68. Lede••m. 4. p. 1. q. 28. ar. 3 d. 3. Azor. p. 1. instit. mor l 4. c. 11. Canis. sup. ca∣techis. Turrian. l. 3. pro epist. Pontif. c. 6. Beuxam. to. 2. harmon. Math. 14. pag. 520.
• s

  Azor. inst. mor. 1. l. 4. c. 11 q. 11. Iac. Graph. decis. aur p. 1. l. 1. c. 6 n. 10. Exemplum de eo, qui se aqua lustrali asper∣git: nam etsi nullatenus excitetur ad feruorem, nec memoriam habeat venialium, tamen obti∣nebit per illam aspersionem eorum veniam Henriq. sum. mor. de Sacr. l. 4. c. 15. Non ratione impetrationis tantum, aut quia excitant motum poenitentiae, vel charitatis, sed ex opere ope∣rato, &c.