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A12482 An answer to Thomas Bels late challeng named by him The dovvnfal of popery wherin al his arguments are answered, his manifold vntruths, slaunders, ignorance, contradictions, and corruption of Scripture, & Fathers discouered and disproued: with one table of the articles and chapter, and an other of the more markable things conteyned in this booke. VVhat controuersies be here handled is declared in the next page. By S.R. Smith, Richard, 1566-1655. 1605 (1605) STC 22809; ESTC S110779 275,199 548

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mens merits which otherwhere he saith are great matters and to be crowned but to the men them selfs because as they haue merits to be crowned so they haue demerits to be punished which if they were punished without mercy woe should be to them Not because they should be sent to hel but to purgatory or as he calleth it sermon in psalm 37. Emendatory fyer and S. Austin there punished without mercy which fyer saith he is more greeuous then any thinge Confess lib. 9. c. 13. cit vvhich man can suffer in this life And to procure Gods mercy in this behalfe to his mothers soule he both prayed him selfe and requested others to pray for her Be myndful therfore Bel from whence thou art fallen and do penance Apocal. 2. THE SIXT ARTICLE OF THE DISTINCTION OF MORTAL AND VENIAL SINNES CHAP. I. The true Distinction proued and Bels obiection ansvvered BEL perceauing that Catholiques do euidently proue that there is a difference betweene mortal and venial sinnes durst not deny it but proceedeth as he did in the former Article allowing in Bel pag. 81. words the distinction of mortal and venial sinnes in a godly sense which though he be ashamed to expresse yet doth he insinuate Bel admitteth venial sinnes in other tearms of regnant not regnant and meaneth as I suppose that voluntary euil acts are mortal inuoluntary venial which doctrine is already disproued in the fourth article Wherfore here he vndertaketh to proue that euery sinne is mortal of it owne nature and some become venial only for free acceptation mercy of God 2. Supposing therfore that some sinnes Mortal and venal sinnes are such of their ovvne nature are mortal and others venial I intend to proue by Scripture Fathers and reason that they are such of their owne nature The Scripture compareth such sinnes as are mortal and venial to things which of their owne nature are different as Math. 23. to a Math. 23. v. 24. Luc. 6. v. 42. Camel and a gnat Luc. 6. to a strawe and a beame Ergo these kinde of sinnes are different of their owne nature Likewise our Sauiour Luc. 12. 58. compareth some Math. 5. v. 27. sinnes to mites or farthings which of their nature are smal debts Moreouer God hath no where reuealed that some kinde of sins become venial only by his mercy Therfore we ought not to say so The Consequence is euident for none knoweth the pleasure of God but by his reuelation The Antecedent I proue for Protestants can neither name the sinnes which God hath made venial nor the place where God hath reuealed any such making of his Bel citeth Math. 12. v. 3. where it is said that VVe shal giue account of euery idle word And 1. Iohn 3. v. 4. where sinne is called iniquity But in neither place it is said that Gods mercy maketh any sinne venial and other like places cited by other Protestants rather proue that al sinnes notwithstāding Gods mercy are now mortal then that any which of them selfe were mortal became venial by his mercy Likewise for venial sinne he nameth sinne not regnant wherby he vnderstandeth inuoluntary motions of concupiscence But for such inuoluntary motiōs which Bel rightly calleth Bels beleefe of venial sinnes befydes Gods booke not regnant sinne but wrongly venial nether are they any true sinne as venial sinne is nor is it any where reuealed that they being of their nature mortal sins are made venial only through Gods mercy Therfore Bels beleefe of some sinnes made venial by Gods mercy is wholy besides Gods booke 3. Holy Fathers also in calling some sinnes Fathers litle sinnes light short least daily offences as S. Hierom in c. 5. Math. l. 2. in Iouinian S. Hierom. prope fin S. Austin to 10. 3. S. Chrysost tom 2. Conc. 3. in Lazar. to 2. S. Austin serm 41. de sanctis and in Enchir. c. 71. and S. Chrisostom hom 24. in Math. insinnuate that venial sinnes are such of their owne nature for they were neuer litle nor light if of their nature they were mortal and damnable as a wounde which of it nature is mortal and deadly could neuer be called a litle or light woūde though God of his mercy did cure it Likewise S. Hierom putteth a difference betweene S. Hieron dial 2. cont Pelag. S. Gregor 21. moral c. 9. S. Austin hom 19. de ●empore cacia and hamartia and S. Gregory and S. Austin betwixt crimen and peccatum yea S. Hierom epist ad Celant accounteth it a paradox of the Stoiks to put no difference betwixt scelus and erratum 4. By reason also this is euident For who seeth not that to steale a pinne is of it nature a smal offence And I would aske of Bel whither a sinne after it is by Gods mercy made venial reteineth the selfe same nature of offending God deseruing Hel and the like which it had before or it changeth it nature If it change it nature then a●ter Gods mercy of it nature it is venial and Gods mercy is only the cause of changing the nature of it If it retaine the selfe same nature how is it possible but God if he account of it truly according to truth as al his iudgements are Rom. 2. v. 2. should not account of it as a mortal sinne and deseruing hel Wherfore what Protestants talke of some sinnes becomming venial or no sinnes at al by Gods meere not imputing them for sinnes without any alteration in the sinnes them selfs is meere contradiction and contrary to S. Austin and reason as is shewed in the fourth Article c. 3. parag 4. 5. Againe infidels haue venial sinnes Ergo venial sins become not such only by Gods meere not imputing them for mortal The consequence is cleare out of the Protestants doctrine who put that not imputing only VVillet contrac 17. part 3. p. 560. towards the faithful regenerate The Antecedent I proue because they can doe al the sinnes which the faithful doe If one say that sinnes which in the faithful be but venial are in Infidels mortal This is contrary to reason because knowledge of Gods precept in the faithful rather encreaseth his fault for the seruant which knovveth the Luc. 12. v. 48. vvil of his maister and doth it not shal be beaten vvith many stripes and ignorance in infidels diminisheth their fault wherupon S. Paul said I haue gotten mercy because I did it ignorātly 1. Timoth. 1. v. 13. in incredulity And I aske of Bel why God maketh sinne not regnant venial rather then regnant and either he must say that God doth it without any cause or because they are inuoluntary and these voluntary which is to say that by their different nature they are made mortal and venial 6. Finally some sinnes of their nature breake frendship with God and deserue his eternal hatred and punishment others do not Ergo some of their nature are mortal others venial The
conuinceth that we can doe it without deadly breaking it As for our confession we doe not confesse that our daylie offences are most great faults but daily confesse our most great fault whether it were done then or before Besides that humble and penitent mindes accompt themselues greatest sinners and their offences greatest faults So S. Paul 1. Timoth 1. v. 15. accounted S. Paul himselfe the chiefest sinner Yea good souls as S. Gregory saith acknowledge sinne where S. Gregor epist ad August Cant. cap. 10. Iob cap. 9. S. Gregor in Psalm 4. Paenitent none is and with Iob feare al their works And as the same holy Doctour noteth the reprobate accompt great sinns litle and the elect litle sinns grear and which before they thought were light straight they abhor as heauy and deadly And S. Hierom S. Hieron epist ad ●●lant obserueth that it increaseth warines to take heed of litle sinnes as if they were great For with so much the more facility we abstaine from any sinne by how much more we feare it 6. And hence Bel may see why we in dayly confessions confesse our most great fault which I would God he would imitate and both confesse and amend his heynous fault of sinning against the holy Ghost and impugning the Catholique Church which he knoweth to be Gods Church Otherwise let him assure himselfe that shame wil be his end in this life and endles punishment his reward in the next Wel he may beat against this rocke but like the waues he shal without hurting it beat himselfe in pieces and be resolued into froth and foame Let him write books let him spend himselfe and make nets with the Spider of his owne guts they wil proue only spider webbes apt to cath or holde none but such as like inconstant and fleshly flyes are carrayed about with euery mynde of new doctrine and following their carnal appetites and licentiousnes seaze vpon fleshly baite And so Bel though he could become an other God Bel he should but be Beel zebub the God of flies Be myndful therfore Bel from whence thou art fallen and do penance Apocalip 2. FINIS Al praise to Almightie God A TABLE Of the things cōteined in this booke vvherin a signifyeth article c. chapter and parag paragraph ADDITION of one tradition as much forbidden as of many ar 7. c. 2. parag 1. Addition to Scripture which forbidden which not ar 7. c. 2. pareg Anomia how it may signify transgression of the law ar 6. c. 2. parag 2. Antichrists true hinderance meant by S. Paul ar 1. c. 9. parag 4. Antichrists hinderance not taken away in Pipius tyme a. 1. c. 9. parag 3. Angles falsly charged by Bel art 5. c. 5. parag 6. S. Antonin falsly charged by Bel art 3. c. 1. parag 1. and 13. Apostataes may teach true doctrine art 7. c. 10 parag 9. Apostles Creed conserued by Tradition art 7. c. 9. parag 4. S. Athanasius explicated and his reuerence of Traditions art 7. c. 4. parag 9. S. Austin as a Christian said he wold not beleeue the Ghospel without the Church art 7. c. 9. parag 22. Sainct Austin wold not beleeue Maniche though he had had expresse Scripture ar 7. c. 9. parag 24. S. Austin how he compared Concupiscence with blindnes of hart art 4. c. 3. parag 1. S. Austins opinion of habitual Concupiscence art 4. c. 1. parag 18. S. Austins opiniō of inuoluntary motions art 4. c. 1. parag 13. S. Austin preuented Bels obiections art 4. c. 1. parag 18. S. Austin how he meant that we loue not God altogether art 8. c. 4. parag 2. S. Austin how he called our keeping the commaundements defectuous art 8. c. 1. parag 9. S. Austins teuerence and rule to know Traditions art 7. c. 4. parag 3. S. Austin said the Apostles eat bread our lord art 2. c. 5. parag 8. S. Austin said Iudas eat our price art 2. c. 5. paragr 8. S. Austin why he said Iudas eat bread of our lord art 2. c. 5. parag 8. S. Austin wold not credit the Scripture if the Catholiques were discredited art 7. c. 9. parag 22. S. Austin and S. Prosper Papists out of Bel. art 2. c. 4. parag 13. B. S. Basil explicated and his reuerence of Traditions art 7. c. 4. parag 13. S. Bede a Papist art 4. c. 4. parag 4. Bellarmins doctrin of merit the common doctrin of Catholiques a. 5. c. 6 parag 9. Beleefe in al points not prescribed at once art 7. c. 2. parag 7. Bel a right Apostata from Preisthood art 1. c. 9. parag 31. Bel against Caluin art 5. c. 2. parag 3. Bel admitteth Tradition a. 7. c. 9. parag 811. Bels answer about Tradition of the bible refuted art 7. c. 9. parag 5. Bel admitteth venial sinns art 6. c. 1. parag 1. Bels beleefe of venial sinne beside Gods booke art 6. c. 1. parag 2. Bel a Papist by his owne iudgement art 4. c. 1. parag 10. Bel against al Gods Church which liued in the first 200. years art 7. c. 10. parag 2. Bel alleadgeth authority against him selfe a. 7. c. 10. parag 5. Bel answereth not to the purpose art 7. c. 9. parag 7. Bels argument returned vpon him self art 2. c 6. parag 3. Bels blasphemy against God art 8. c. 2. parag 1. against his Church a. 7. c. 9. par 5. against iustification a. 4. c. 2. parag 1. Bels blasphemy accursed by S. Hierom art 8. c. 2. parag 1. Bels blindnes discouered art 1. c. 9. parag 6. Bel bound to recant art 3. c. 1. parag 13 a. 2. c 5. parag 9. Bels buckler the Princes sword art 1. c 1. parag 10. Bels challeng is Bellarmins obiections art 4. c. 3 parag 2. Bels complaint against Catholiques art 5. c 1 parag 1 Bel condemneth as blasphemy in the Pope which he iudgeth treason to deny to Princes art 1. c. 9. parag 23 Bels contradictions ar● 1. c. 5. parag 4. c. 8. parag 5 a. 2. c 2. parag 4. a. 4 c 1. parag 12. 13. c. 2. parag 6. art 5. c. 3 parag 3. c. 5. parag 7. art 7. c. 7 parag 19 art 8. c. 1. parag 5 7. c. 2. par 4. B●l c●rrupted Scripture art 7. c. 2. parag 8 c. 7. parag 3. 12. corrupteth S. Ambros art 7 c. 4. parag 1● Bel cursed of S. Paul by his owne iudgement art 7. c. 9 parag 8. Bel discredited him selfe art 1. chap. 9. parag 10. Bels dissimulation art 1. c. 1. parag 1. a 2. c 1. par 5 art 3. c. 1 parag 2. B●l denyeth deuine faith to proceed from mans teaching art 7. c. 9 parag 20. Bel disproueth him self art 5. c. 6. parag 6. art 4. c. 1. parag 17. Bel exceedeth Pelagius art 7. c. 7. parag 1. Bels faith grownded vpon reason art 2. c. 1. parag 7. Bel slenderly grownded in faith art 2. c. 5. parag 6. Bels false translation art 2. c. 3. parag 8. c. 4. parag 13 a. 4 c. 2. parag 4. 7. 10. c. 5.