to looke towards our Doctrine the noueltie of our Religion you say hath discouraged you theirs hath drawne you with the reuerence of her age It is a free challenge betwixt vs let the elder haue vs both if there be any point of our Religion yonger then the Patriarkes and Prophets Christ and his Apostles the Fathers and Doctors of the Primitiue Church let it be accursed and condemned for an vpstart shew vs euidence of more credite and age and carrie it The Church of Rome hath beene auncient not the errors neither doe we in ought differ from it wherein it is not departed from it selfe If I did not more feare your wearines then my owne forgetting the measure of a Praeface I would passe through euerie point of difference betwixt vs and let you see in all particulars which is the old way and make you know that your Popish Religion doth but put on a borrowed visor of grauitie vpon this Stage to out-face true antiquitie Yet least you should complaine of words let me without your tediousnes haue leaue but to instance in the first of all Controuersies betwixt vs offering the same proofe in al which you shall see performed in one I compare the iudgement of the ancient Church with yours see therefore and be ashamed of your noueltie First our question is Whether all those bookes which in our Bibles are stiled Apocryphall and are put after the rest by themselues are to be receiued as the true Scriptures of God Heare first the voice of the old Church To let passe that cleare and pregnant testimonie of Melito Sardensis in his Epistle to Onesimus cited by Eusebius Let Cyprian or Ruffinus rather speake in the name of all Of the olde Testament saith he first were written the fiue bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie after these the booke of Ioshua the son of Nun and that of the Iudges together with Ruth after which were the foure bookes of the Kings which the Hebrues reckon but two of the Chronicles which is called the booke of Dayes and of Ezra are two bookes which of them are accounted but single and the booke of Esther Of the Prophets there is Esay Hieremie Ezekiel and Daniel and besides one booke which containes the twelue smaller Prophets Also Iob and the Psalmes of Dauid are single bookes of Salomon there are three books deliuered to the Church the Prouerbes Ecclesiastes Song of songs In these they haue shut vp the number of the bookes of the olde Testament Of the new there are foure Gospels of Matthew Marke Luke and Iohn the Acts of the Apostles written by Luke of Paul the Apostle fourteene Epistles of the Apostle Peter two Epistles of Iames the Lords brother and Apostle one of Iude one of Iohn three Lastly the Reuelation of Iohn These are they which the Fathers haue accounted within the Canon by which they would haue the assertions of our faith made good But we must know there are other bookes which are called of the Ancients not Canonicall but Ecclesiastical as the Wisedome of Salomon and another booke of Wisedome which is called of Iesus the sonne of Sirach which booke of the Latines is termed by a generall name Ecclesiasticus of the same ranke is the booke of Toby and Iudith and the bookes of the Maccabees Thus farre that Father so Hierome after that he hath reckoned vp the same number of bookes with vs in their order hath these words This Prologue of mine saith he may serue as a well defenced entrance to all the bookes which I haue turned out of Hebrew into latine that we may know that whatsoeuer is besides these is Apocryphall therefore that booke which is intituled Salomons Wisedome and the booke of Iesus the son of Sirach and Iudith Tobias Pastor are not Canonical the first book of the Macabees I haue found in Hebrew the second is Greeke which booke saith he indeed the Church readeth but receiueth not as Canonicall The same reckoning is made by Origen in Eusebius word for word The same by Epiphanius by Cyrill by Athanasius Gregory Nazianzen Damascen yea by Lyranus both Hugoes Caietan Carthusian and Montanus himselfe c. All of them with full consent reiecting these same Apocryphall bookes with vs. Now heare the present Church of Rome in her owne words thus The holy Synode of Trent hath thought good to set downe with this Decree a iust Catalogue of the bookes of holy Scripture least any man should make doubt which they be which are receiued by the Synode And they are these vnder-written Of the old Testament fiue bookes of Moses then Ioshua the Iudges Ruth foure bookes of the Kings two of the Chronicles two of Esdras the first and the second which is called Nehemias Tobias Iudith Ester Iob the Psalter of Dauid containing one hundreth and fiftie Psalmes the Prouerbes of Salomon Ecclesiastes the Song of Songs the booke of Wisedome Ecclesiasticus Esay Hieremy c. two bookes of the Macabees the first and the second And if any man shall not receiue these whole bookes with al the parts of them as they are wont to be read in the Catholick Church as they are had in the old vulgar latine Edition for holy and Canonicall let him be accursed Thus shee Iudge you now of our age and say whether the opinion of the ancient Church that is ours be not a direct enemy to Poperie and flatly accursed by the Romish Passe on yet a little further Our question is whether the Hebrew and Greeke Originals be corrupted and whether those first Copies of Scriptures be not to be followed aboue all Translations Heare first the ancient Church with vs But saith Saint Augustine howsoeuer it be taken whether it be beleeued to be so done or not beleeued or lastly whether it were so or not so I hold it a right course that when any thing is found different in eyther bookes the Hebrew and Septuagint since for the certainty of things done there can be but one truth that tongue should rather bee beleeued from whence the Translation is made into another language Vppon which words Ludouicus Viues yet a Papist saith thus the same saith he doth Ierome proclayme euery where and reason it selfe teacheth it and there is none of sound iudgement that will gaine say it but in vaine doth the consent of all good wits teach this for the stubburne blockishnes of men opposeth against it Let Ierome himselfe then a greater linguist be heard speake And if there be any man saith he that will say the Hebrew bookes were afterwards corrupted of the Iewes let him heare Origen what he answeres in the eight Volume of his explanations of Esay to this question that the Lord and his Apostles which reproue other faults in the Scribs and Pharisees would neuer haue beene silent in this which were the greatest crime that could be But if they say that the Hebrewes falsified them
after the comming of Christ and preaching of the Apostles I cannot hold from laughter that our Sauiour and the Euangelists and Apostles should so cite testimonies of Scripture as the Jews would afterwards depraue them Thus Ierome And the Canon law it selfe hath this determination that the truth and credite of the books of the old Testament should be examined by the Hebrew Volumes of the new by the Greeke And Pope Innocentius as he is cyted by Gratian could say Haue recourse to the diuine Scriptures in their Original Greek The same lastly by Bellarmines owne confession the Fathers teach euery where As Ierome in his booke against Heluidius and in his Epistle to Marcella that the latine Edition of the Gospels is to be called back to the Greek fountaines and the latine Edition of the olde Testament is to be amended by the Hebrew in his Comment vpon Zachary chap. 8. The very same hath Austen in his second booke of Christian doctrine chap. 11.12 15. and Epist. 19. and elsewhere This was the old Religion and ours now heare the new The present Church of Rome hath thus The holy Synode decreeth that the old vulgar latine Edition in all Lectures Disputations Sermons Expositions be held for Authenticall saith the counsell of Trent And her Champion Bellarmine hath these words That the fountaine of the Originals in many places run muddy and impure we haue formerly shewed and indeed it can scarce be doubted but that as the latine Church hath beene more constant in keeping the faith then the Greeke so it hath been more vigilant in defending her bookes from corruption Yea some of the Popish Doctors mainetaine that the Iewes in hatred of the Christian faith did on purpose corrupt many places of scripture so holds Gregory de Valentia Iacobus Christopolitanus in his Praeface to the Psalmes Canus in the second booke of his common places But in stead of all Bellarmine shal shut vp all with these wordes The Heretickes of this time in hatred of the vulgar Edition giue too much to the Hebrew Edition as Caluin Chemnitius Georgius Maior All which would haue euery thing examined and amended by the Hebrew text which they commonly call a most pure fountain See now whether that which Bellarmine confesses to haue beene the iudgement of Hierome Austen and all the auncient Fathers be not here condemned by him as the opinion of the Heretickes Ours was theirs and theirs is condemned vnder our names Iudge whether in this also Popery be not an vpstart Yet one step more Our question is whether the Scripture be easie or most obscure and whether in all essentiall points it doe not interpret it selfe so as what is hard in one place is openly layd forth in another Heare the iudgement of the old Church and ours All things are cleare and plaine and nothing contrary in the Scriptures saith Epiphanius Those things which seeme doubtfully and obscurely spoken in some places of Scripture are expounded by them which in other places are open and plaine saith Basil What could Caluin or Luther say more There is no so great hardnesse in the Scriptures to come to those things which are necessary to saluation saith Austen In those things which are openly layd downe in Scripture are found all those things which containe our faith and rules for our life saith the same Father who yet againe also saith thus The spirit of God hath Royally and wholsomely tempered the holy Scriptures so as both by the plaine places he might preuent our hunger and by the obscure hee might auoyd our nice slouthfulnesse for there is scarce any thing that can be fetch 't out of those obscurities which is not found most plainely spoken elsewhere And because Bellarmine takes exception at this Feré Scarce compare this place with the former and with that which he hath in his third Epistle thus The manner of speech in which the Scripture is contriued is easie to be commed to of al although to be throughly attained by few Those things which it containeth plaine and easie it speakes like a familiar friend without guile to the heart of the learned and vnlearned c. But it inuites all men with an humble manner of speech whom it dooth not onely feede with manifest truth but exercise with secret hauing the same in readinesse which it hath in secrecy Thus Austen To omit Iraeneus and Origen Chrysostome whom Bellarmine saith we alledge alone for vs besides many other playne places writeth thus Who is there to whom all is not manifest which is written in the Gospel who that shall heare Blessed are the meeke Blessed are the mercifull Blessed are the pure in heart the rest wold desire a teacher to learne any of these things which are here spoken As also the signes miracles histories are not they knowne and manifest to euery man This pretence and excuse is but the cloake of our slothfulnesse thou vnderstandest not those things which are written how shouldest thou vnderstand them which wilt not so much as sleightly looke into them take the booke into thy hand read all the history and what thou knowest remember and what is obscure runne often ouer it So Chrysostome yea he makes this difference betwixt the Philosophers and Apostles the Philosophers speake obscurely But the Apostles and Prophets saith he contrarily make all things deliuered by them cleare and manifest and as the common teachers of the world haue so expounded all things that euery man may of himselfe by bare reading learne those things which are spoken yea lastly so far he goes in this point as that he asketh Wherefore needeth a preacher all things are cleare and plaine in the Diuine Scriptures but because ye are delicate hearers and seeke delight in hearing therefore ye seeke for Preachers You haue heard the old Religion now heare the new Bellarmine hath these wordes It must needes be confessed that the Scriptures are most obscure Here therefore saith he Luther hath deuised two euasions One that the Scripture though it be obscure in one place yet that it doth clearely propound the same thing in another The second is that though the Scripture be cleare of it selfe yet to the proud and vnbeleeuers it is hard by reason of their blindnes and euill affections so the Lutherans saith Eckius contend that the Scriptures are cleare and plaine so Duraeus against VVhitakers so the Rhemists in their annotations and generally all Papists Iudge now if all these forenamed Fathers and so the Auncient Church were not Lutherans in this point or rather we theirs and yeeld that this their old opinion by the new Church of Rome is condemned for hereticall and in al these say vpon your soule whether is the elder Let me draw you on yet a little further Our question is whether it be necessary or fit that all men euen of the Laiety should haue liberty to heare and read the Scriptures in a language which they vnderstand
broken pits that can hold no water what shall be the issue Et tu Domine deduces eos in puteum interitus Thou O God shalt bring them downe into the pit of destruction If you wil thus wilfully leaue God there I must leaue you But if you had not rather die returne and saue one returne to God returne to his truth returne to his Church your blood be vpon my head if you perish ADVERTISEMENTS to the Reader VNDERSTAND good reader that in all these passages following I haue brought in C. Bellarm. speaking in his owne words except in some few plaine references where I mention him in the third person 2 That the edition of C. Bellarmine which I haue followed and quoted in euery page is that in octauo the commonest I thinke set forth at Ingolstadt from the presse of Adam Sartorius in the yeare M.D.XCIX 3 That all those Authors which thou seest named ouer the head of euery Section are Papists of note whose quarrels C. Bellarmine confesseth 4 That such great Doctors could not be singular in their iudgements but must needes in all probability which yet is not confessed be attended with many followers in euery point of variance euery Master hath the fauour of his owne schoole the sides taken by their Scholers is not more secret then likely 5 That one Doctor Pappus a learned German hath vndertaken the like taske but somewhat vnperfectly for of my 303 contradictions he hath noted but 237. the edition followed by him was not the same and therefore his trust could not be so helpfull to mee Besides that two or three of Card. Bellarmines workes are since published 6 That I haue willingly omitted diuers small differences which if I had regarded number might haue caused the Sum to swell yet higher 7 That thou mayest not looke to finde all these acknowledged differences maine and essentiall All Religion consists not of so many stones in her foundation it is enough that deepe and material dissensions are intermingled with the rest and that scarce any point is free from some 8 That Card. Bellarmine acknowledges those dissensions only which fall into the compasse of his owne Controuersies if all those omitting all others For instance of all those sixtie and two differences in the matter of penance which I haue here gathered out of Nauarre and Frâ—a Victoria he hath not confessed aboue fiue or sixe So that by the same proportion wheras three hundred and three Contradictions are acknowledged there cannot but be many hundreds wittingly by him concealed GEN. 11.7 Venite igitur descendamus confundamus ibi linguam eorum vt non audiat vnus quis que vocem proximi sui atque ita diuisit eos Dominus ex illo loco in vniuersas terras cessauerunt aedificare ciuitatem idcirco vocatum est nomen eius Babel c. THE PEACE OF ROME LIB I. FIRST CENTVRY of Dissentions DECAD I. First Bellarmine against Nic. Lyra Carthusian Hugo and Thomas Cardinals Sixtus Senensis THere haue not wanted some which haue held the seuen last Chapters of the booke of Ester because they are not in the Hebrewe Text spurious and counterfet In which opinion was S. Hierom as is gathered out of his praeface and following him not onely before the Councell of Trent Nicholas Lyra Dionysius Carthusianus Hugo and Thomas de Vio Cardinals but also since the said Councell Sixtus Senensis in the first and eight booke of his Bibliotheca Sancta But that they are sacred and Diuine is sufficiently proued by all those Decrees of Popes and Councels and those testimonies of Hebrew Greeke and Latine fathers which we haue noted formerly in the fourth chapter of this booke and so those other chapters which are not in the Hebrew c. Bellarmine in his first booke of the word of God chapt 7. See at large his confutation of Sixtus Senensis in the same place pag. 30. Secondly Iohn Driedo against Bellarmine IOhannes Driedo a Catholike writer denies the booke of Baruch to be Canonical in his first book the last chapter at the last argument But the authority of the Catholicke Church perswades vs the contrary which in the Councell of Trent the fourth sitting numbers the prophet Baruch among the sacred bookes Bellarmine the same booke chap. 8. pag. 41. Thirdly Erasmus and Iohannes Driedo against Bellarmine NOt onely Heretickes Pagans Iewes but of Catholicke Christians Iulius Africanus of olde and of late Iohannes Driedo in his first booke de Script c. chap. last and of semi-Christians Erasmus in his Scholees vpon Hieroms praeface to Daniel haue reiected the story of Susanna as new and foisted into the Canon But notwithstanding it is certaine that all these parts of Daniel are truely Canonicall Bellarm. the same booke chap. 9. pag. 43. Fourthly Caietane a Cardinall and some other namelesse against Bellarmine SOme obiect that the Church receiues those books that Saint Hierome receiues and refuseth those which he reiecteth as it appeares Distinct. 15. Canon Sancta Romana But Hierome flatly affirmes all these fiue bookes not to be Canonicall so reasoneth Caietane otherwise a Catholicke a holy Doctor Some answere that Hierome saith onely that these are not Canonicall among the Iewes but that cannot be for he mentioneth also the booke of the Pastor which was accounted to the new Testament But I admit that Hierome was of that opinion because no generall Councell as yet had defined of these books except onely of the booke of Iudith which Hierome also afterwards receiued That therefore which Gelasius saith in the Distinct aboue cited is to be vnderstood of the bookes of the Doctors of the Church Origin Ruffin and the like not of the bookes of Scripture Bellarm. ibid. chap. 10. pag. 53. Fiftly Bellarmine against Erasmus Caietanus IN our times Erasmus in the end of his notes vpon this Epistle and Caietane in the beginning of his Commentaries vpon this Epistle haue reuiued and renewed a question that hath long slept in silence concerning the Author and authority of the Epistle to the Hebrewes Bellarmine vndertakes to confute their seuerall reasons drawne First From Hebr. 1.5 compared with 2. Sam. 7.14 Secondly From Hebr. 9.4 compared with 1 Kings 8.9 Thirdly From Heb. 9.20 compared with Exod. 24.8 Bellarm. ibid. chap. 17. pag. 77. Sixtly Beda Lyranus Driedo Mercator Sulpitius Genebrard Benedictus Bellarmine dissenting THere are two principall opinions about the storie of Iudith Some would haue that storie to haue happened after the Babilonish captiuity eyther in Cambyses time so Beda Lyranus Io. Driedo or vnder Darius Hystaspes as Gerardus Mercator Seuerus Sulpitius refers it to Artaxerxes Ochus some others hold it to haue beene after the captiuity either in Sedecias times as Gil. Genebrardus or Iosias as Iohn Benedictus But neither of these seemes to me probable enough saith Bellarmine who confuting all them placeth this storie in the raigne of Manasses king of Iuda Bellarm. same booke c. 12.
THE PEACE OF ROME PROCLAIMED TO All the world by her famous Cardinall BELLARMINE and the no lesse famous Casuist NAVARRE Whereof the one acknowledgeth and numbers vp aboue three hundred differences of Opinion maintained in the Popish Church The other confesses neere threescore differences amongst their owne Doctors in one onely point of their RELIGION Gathered faithfully out of their writings in their own words and diuided into foure Bookes and those into seuerall DECADS WHERETO IS PREFIXED A Serious Disswasiue from Poperie By J. H. LONDON Printed for Iohn Legate 1609. TO THE HIGH AND MIGHTIE PRINCE HENRY PRINCE OF GREAT BRITAINE THE SECOND IOY AND Hope of our Times all happinesse Most Gracious Prince GOD calleth your Highnes by iust inheritance to defend his faith This diuine royaltie accompanies your Princedome in a blessed society wherein your challenge is not more true then your patterne admirable He that giues you right to the succession of this claime giues you such an example as what Father euer gaue a Son His scepter hath not more defended it then his Pen We blesse God and wonder In this right then all propugnations of truth are yours How much more from him whose glory it is to haue sworne your seruice Yet here I offer to your Highnesse not so much any fight of ours against them of Rome as theirs against themselues and therein for vs what can be more aduantage to vs or shame to them One blow of an enemy dealt to his brother is more worth then many from an aduerse hand All our Apologies cannot hurt them so much as their own diuisions Behold here your Highnesse shall sit still and see all the Romish Doctors after all their brags of peace scuffling and grapling together before you and which is most worth in BELLARMINES owne Theater No aduersary can giue them more deep wounds then their own swords And if ciuill discord can give vs hope of their ruine ROME cannot stand Lo these are the men that gloried in their vnity and vpbraided vs not once with our dissensions and haue warned the world because we differ in one point not to trust vs in any The cōfidence of their secrecie made them peremptory not either their innocence or our guilt If God haue not now opened their own mouthes to conuince them of bold falshood let them haue no accusers I know the view of this Popish fray could not in their conceits fall more vnhappily into any eies then your Highnesses whom they grieue to see in this early spring of your age so firmely rooted in the truth and before Hannibals yeares threatning hostility to error So let your Highnesse still moue their enuy and our ioy So much shall God more loue you as you hate their abominations Neither shall it I hope euer bee forgotten that in their bloody proiect your lims also should haue flowen vp to heauen with your soule That God which hath reserued you for the second hope and stay of his Christian world go on to prosper your gratious proceedings but according to the promise of their entrances that we may bee still happy in your Highnesse and you in him for euer So be it Yea so it will be how can it be that so many and faithfull prayers of all Gods faithfull ones through the world should haue other successe Amongst the rest are vowed and duly payd to this purpose the dayly poore deuotions of your Highnesses Vnworthy yet loyall seruant IOS HALL A SERIOVS DISSWASIVE FROM POPERIE To W. D. Reuolted c. YOV challeng'd mee for my bold assertion of your manifolde diuisions I doe here make it good with vsury Those mouthes that say they teach you the truth say also and you haue beleeued them that they all teach the same As you finde them true in this so trust them in the other For me I cannot without indignation see that in this light of the Gospell God and his truth should thus bee loosers by you and that a miserable soule should suffer it selfe thus grossly couzened of it selfe and glory Many can write to you with more profoundnes none with more sincere feruency and desire to saue you I call heauen and earth to record against you this day that if you relent or answere not your perishing is wilfull We may pitty your weakenes but God shall plague your Apostacy if you had beene bred in blindnes your ignorance had beene but lamentable now your choice and loue of darkenes is feareful and desperate Alas you can not be condemned without our sorrow shame What should we do We can but intreat perswade protest mourn gage our souls for yours if these auaile not who can remedy that which will perish Heare this yet you weake Reuolter if there be any care left in you of that soule which you haue thus prostituted to errour if you haue any regard to that God whose simple truth you haue contemned and forsaken what is this that hath driuen you from vs allured you to them For Godssake let me but expostulate a litle ere my silence Either be conuicted or inexcusable Our badde liues haue set you off Woe is me that they are no holier I bewaile our wickednes I defend it not Onely aske how they liue in Italie if they be not for the more part filthes to the worst of ours goe with them and prosper Let all indifferent tongues say whether that very See whereon your faith depends euen within the smoake of his Holines be not for vitiousnes the sinke of the world we may condemne our selues their liues shall iustifie vs But you lift not to looke so farre you see their liues at home you see ours The Comparison is not equall they take this for the time of their persecution we of our prosperitie The stubbornest Israelite and the most godlesse Marriner could call vpon God in his trouble we are all worse with libertie Looke backe and see how they liued in former times while they prospered No Turks saith Erasmus more abhominably thogh now at the worst how many holy Professors might you finde which would scorn that the most strict Hermite or austere Cappucine should go before them in a gratious life and in true mortification euen amongst twelue there will be one diuell I wish they were so good that we might emulate them but for my part I neuer yet could know that Papist which made conscience of all Gods ten morall lawes Shortly whatsoeuer is vpbraided to vs the truth is pure thogh men be vnholy and God is where he was whatsoeuer becomes of men For you if you had not fallen to coole affections and a loose life you had beene still ours It is iust with God to punish your secure negligence with errour and delusion and to suffer you thus to loose the truth who had lost your care of obedience and first loue And now you doe well to shift off this blame to others sins which haue most cause to accuse your owne From manners
Heare first the voyce of the old religion to omit the direct charges of Gregory Nissen and Ambrose thus hath Ierome vpon the Psalmes The Lord will declare and how will he declare Not by word but by writing In whose writing In the writing of his people c. Our Lord and Sauiour therefore tels vs and speaketh in the scriptures of his Princes Our Lord will declare it to vs in the scriptures of his people in the holy scriptures which scripture is read to all the people that is so read as that all may vnderstand not that a few may vnderstand but all What faithfull man saith Augustine though he be but a Nouice before he be baptized and haue receiued the holy Ghost doth not with an equall minde reade and heare all things which after the ascension of our Lord are written in Canonicall truth and authority although as yet he vnderstands them not as he ought But of all other Saint Chrysostome is euery where most vehement and direct in this point Amongst infinite places heare what he saith in one of his Homilies of Lazarus I doe alwaies exhort and will neuer cease to exhort you saith he that you will not here onely attend to those things which are spoken but when you are at home you continually busie your selues in reading of the holy Scriptures which practise also I haue not ceased to driue into them which come priuately to me for let no man say Tush they are but idle words and many of them such as should bee contemned Alas I am taken vp with lawe causes I am employed in publique affaires I follow my trade I maintaine a wife and children and haue a great charge to looke to It is not for me to read the Scriptures but for them which haue cast off the world which haue taken vp the solitary toppes of Mountaines for their dwellings which liue this contemplatiue kinde of life continually What sayest thou O man Is it not for thee to turne ouer the Scriptures because thou art distracted with infinite cares Nay then it is for thee more then for them for they doe not so much neede the helpe of the Scriptures as you that are tost in the midst of the waues of worldly busines And soone after Neyther can it be possible that any man should without great fruit be perpetually conuersant in this spirituall exercise of reading and straight Let vs not neglect to buy our selues bookes least we receiue a wound in our vitall parts and after he hath compared the bookes of Scripture to gold he addeth But what say they if we vnderstand not those things which are contained in those bookes What gaine we then Yes surely though thou dost not vnderstand those things which are there laid vp yet by the very reading much holinesse is got Although it cannot be that thou shouldest be alike ignorant of all thou readest for therefore hath the spirit of God so dispenced this word that Publicanes Fishers Tent-makers Shepheards Goat-beards plaine vnlettered men may be saued by these bookes least any of the simpler sort should pretend this excuse That all things which are said should be easie to discerne and that the workeman the seruant the poore widdow and the most vnlearned of all other by hearing of the word read might get some gaine and profit And the same Father elsewhere I beseech you saith he that you come speedily hither and harken diligently to the reading of the holy Scriptures and not onely when you come hither but also at home take the Bible into your hands and by your diligent care reape the profite contained in it Lastly in his Homilies vpon the Epistle to the Colossians he cries out Heare I beseech you O all ye secular men prouide you Bibles which are the medicines for the soule At least get the new Testament Now on the contrary let the new Religion of Rome speake first by her Rhemish Iesuites thus We may not thinke that the Translated Bibles into vulgar tongues were in the hands of euery Husbandman Artificer Prentise Boyes Girles Mistresse Maide Man that they were sung played alledged of euery Tinker Tauerner Rimer Minstrell The like words of scorn and disgrace are vsed by Hosius and by Eckius and by Bellarmine de verbo l. 2. c. 15. The wise will not here regard say our Rhemists what some wilfull people doe mutter that the Scriptures are made for all men c. And soone after they compare the scriptures to fire water candles kniues swords which are indeede needfull c. but would marre all if they were at the guiding of other then wise men All the Heretickes of this time saith Bellarmine agree that the scriptures should be permitted to all and deliuered in their owne mother tongue But the Catholike Church forbids the reading of the Scriptures by all without choice or the publique reading or singing of them in vulgar tongues as it is decreed in the Councell of Trent Ses. 22 c. 8. and can 9. If you thinke saith Duraeus that Christ had all Christians to search the Scriptures you are in a grosse errour For how shall rude and ignorant men search the Scriptures c. And so he concludes that the Scriptures were not giuen to the common multitude of beleeuers Iudge now what either we say or these Papists condemne besides the ancient iudgement of the Fathers and if euer either Caluin or Luther haue beene more peremptory in this matter then Saint Chrysostome I vow to be a Papist If ours be not in this the old Religion be not you ours Yet this one passage further and then no more least I weary you Our question is Whether the Scriptures depend vpon the authority of the Church or rather the Church vpon the authoritie of Scriptures Heare first the ancient Church with and for vs The question is saith Saint Austen betwixt vs and the Donatists where the Church is what shall we do then shall we seeke her in our owne words or in the words of her head the Lord Iesus Christ I suppose we ought to seeke her rather in his words which is the truth and knowes best his owne body for the Lord knowes who are his we will not haue the Church sought in our words And in the same booke Whether the Donatists hold the Church saith the same Father let them not shew but by the Canonicall bookes of Diuine scriptures for neyther do we therefore say they should beleeue vs that wee are in the Church of Christ because Optatus or Ambrose hath commended this Church vnto vs which we now hold or because it is acknowledged by the Councels of our fellow-teachers or because so great miracles are done in it it is not therefore manifested to be true and Catholicke but the LORD Iesus himselfe iudged that his Disciples should rather be confirmed by the testimonies of the Law and the Prophets These are the rules of our cause these
pretious blood J speake not of some rude ignorants your very booke of holy Ceremonies shall teach you what your holy fathers doe and haue done That tells you first with great allowance and applause that Pope Vrban the fift sent three Agnos Dei to the Greeke Emperour with these verses Balsame pure Wax and Chrismes-liquor cleare Make vp this precious Lamb I send thee here All lightning it dispels and each ill spri'ght Remedies sinne and makes the heart contrite Euen as the blood that Christ for vs did shed It helps the child-beds paines giues good speed Vnto the birth Great gifts it still doth win To all that weare it and that worthy bin It quels the rage of fire and cleanely bore It brings from shipwracke safely to the shore And least you should plead this to be the conceit of some one phantasticall Pope heare and be ashamed out of the same booke what by prescription euery Pope vseth to pray in the blessing of the water which serues for that Agnus Dei If you know not thus he prayeth That it would please thee O God to blesse those things which we purpose to poure into this vessell of water prepared to the glory of thy name so as by the worship and honour of them we thy seruants may haue our heynous offences done away the blemishes of our sinnes wip't off and there by we may obtaine pardon and receiue grace from thee so that at the last with thy Saints and elect Children we may merite to obtaine euerlasting life Amen How could you choose but be in loue with this superstition Magicke blasphemy practised and maintained by the heads of your Church 2 A Religion that allowes iugling Equiuocations reserued senses euen in very oathes Besids all that hath beene shamelesly written by our Iesuites to this purpose Heare what Franciscus Victoria an ingenuous Papist and a learned reader of Diuinity in Salmantica writes in the name of all But what shall a Confessor do saith he if he be askt of a sinne that he hath heard in Confession May he say that he knowes not of it I answere according to all our Doctors that he may But what if he be compelled to sweare I say that he may and ought to sweare that he knowes it not for that it is vnderstood that he knowes it not besides confession and so he sweares true But say that the Iudge or Prelate shal malitiously require of him vpon his oath whether he know it in confession or no I answere that a man thus vrged may still sweare that he knowes it not in confession for that it is vnderstood he knowes it not to reueale it or so as he may tell Who teach and do thus in anothers case iudge what they would doe in their owne O wise cunning and holy periuries vnknowne to our forefathers A Religion that allowes the buying and selling of sinnes of pardons of soules so as now Purgatory can haue no rich men in it but fooles and friendlesse Diuels are tormenters there as themselues hold from many reuelations of Bede Bernard Carthusian yet men can commaund diuels and money can command men A Religion that relies wholly vpon the infallibility of those whom yet they grant haue been and may be monstrous in their liues and dispositions How many of those heyres of Peter by confession of their owne records by bribes by Whores by Diuels haue climed vp into that chaire Yet to say that those men which are confessed to haue giuen their soules to the diuell that they might be Popes can erre while they are Popes is heresie worthy of a stake and of hell A Religion that hood-winkes the poore Laity in forced ignorance least they should knowe Gods will or any way to heauen but theirs so as millions of soules liue no lesse without Scriptures then if there were none that forbids spirituall food as poyson and fetches Gods booke into the Inquisition A Religion that teaches men to worshippe stockes and stones with the same honour that is due to their Creator which practise least it should appeare to her simple Clyents how palpably opposite it is to the second commaundement they haue discreetly left out those words of GODS Law as a needelesse illustration in their Catechismes and Prayer bookes of the vulgar A Religion that vtterly ouerthrowes the true humanity of Christ while they giue vnto it tenne thousand places at once and yet no place flesh and no flesh seuerall members without distinction a substance without quantitie and other accidents or substance and accidents that cannot be seene felt perceiued so they make either a monster of their Sauiour or nothing A Religion that vtterly ouerthrowes the perfection of Christs satisfaction If all be not paid how hath he satisfied If temporall punishments in purgatory be yet due how is all paid and if these must be paid by vs how are they satisfied by him A Religion that makes more scripture then euer God and his ancient Church and those which it doth make so imperiously obtrudes vpon the world as if God himselfe should speak from heauen and while it thunders out curses against all that will not adde these bookes to Gods regards not Gods curse If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke A Religion whose patrons disgrace the true Scriptures of God with reproachfull tearmes odious comparisons imputations of corruption and imperfection and in fine pin their whole authority vpon the sleeues of men A Religion that erects a throne in the Conscience to a meere man and giues him absolute power to make a sinne to dispense with it to create new Articles of faith and to impose them vppon necessity of saluation A Religion that baffoules all temporall Princes making them stand bare-foote at their great Bishops gate lye at his foote hold his stirrup yea their owne Crownes at his Curtesie exempting all their Ecclesiasticall Subiects from their iurisdiction and when they list al the rest from their allegeance A Religion that hath made wicked men Saints and Saints Gods Euen by the confession of Papists lewd and vndeseruing men haue leapt into their Calender Whence it is that the Pope before his Canonization of any Saint makes solemne protestation that he entends not in that businesse to doe ought preiudiciall to the glory of God or to the Catholicke faith and Church And once Sainted they haue the honour of Altars Temples Inuocations and some of them in a stile fit onely for their maker I know not whither that blessed Virgin receiue more indignity from her enemies that denie her or these her flatterers that deifie her A Religion that robs the Christian heart of all sound comfort whiles it teacheth vs that we neither can nor ought to be assured of the remission of our sinnes and of present grace and future saluation That we can neuer know whether we haue receiued the true Sacraments of
p. 58. Seuenthly Erasmus and Caietane against Bellarm. and all other true Catholickes ERasm in his notes vpon these epistles affirms that the Epistle of Iames doth not sauor of an Apostolicke grauitie hee doubts of the second Epistle of Peter he affirmes the second and third Epistles of Iohn were not written by Iohn the Apostle but by another of Iudes Epistle hee saith nothing Caietane doubts of the Authors of the Epistle of Iames of Iude of the second and third of Iohn and therefore will haue them to be of lesse authority then the rest Bellarmine iustly refutes their opinion ch 18. pag. 86. Eightly Erasmus against all true Catholickes ERasmus in the end of his notes vpon the Reuelation seekes out many doubtfull coniectures wherby he would proue this booke of the Reuelation not to be written by Iohn the Apostle His three reasons are truely answered by Bellarmine chap. 19. p. 94. Ninthly Genebrardus against Bellarmine THE fourth booke of Esdras is indeede cyted by Ambrose in his booke de Bono Mortis and in his second booke vpon Luke and in the 21. Epistle to Horatian but doubtlesse it is not Canonicall since that it is not by any Councell accounted in the Canon and is not found eyther in Hebrew or Greeke and contains in the sixt chapter very fabulous toyes I wonder therfore what came into Genebrards minde that he would haue this booke pertaine to the Canon in his Chronology pag. 90. Bellarm. chap. 20. pag. 99. Tenthly Iacobus Christopolitanus Canus against Bellarmine OMitting those therefore which falsly attribute too much purity vnto the Hebrew text we are to meete with others which in a good zeale but I know not whether according to knowledge defend that the Iewes in hatred of the Christian Religion haue purposely depraued many places of Scripture so teaches Iacob Bishop of Christopolis in his praeface to the Psalmes and Canus in his second booke and thirteenth chapter of common places These Bellarmine confutes by most weighty arguments as he cals them and shewes that by this defence the vulgar Edition should be most corrupt in 2. booke of the word of God chap. 2. pag. 108. DECAD II. First Pagnin Paulus Forosempron Eugubius Io. Mirandulanus Driedo Sixtus Senensis all together by the eares COncerning this vulgar Latine Edition there is no small question That it is not Ieromes is held by Sanctus Pagninus in the praeface of his interpretation of the Bible to Clement the eight and Paulus Bishop of Forosempronium in his second booke first chapter of the day of Christs passion Contrarily that it is Ieromes is defended by Augustine Eugubinus and Iohannes Picus Mirandulanus in bookes set out to that purpose and by some others But that it is mixt both of the new and old is maintained by Io. Driedo in his second booke ch 1. and Sixtus Senensis in his 8. booke of the holy Library and the end Bellarm. 2. booke chap. 9. pag. 135. Secondly Bellarmine against some nameles Authors COncerning the Translation of the Septuagint though I know some hold it is vtterly lost yet I hold rather that it is so corrupted that it seemes another Bellarm. 2. booke ch 6. pag. 127. Thirdly Valla Faber Erasmus and others against Bellarmine THat place Rom. 1.32 not onely Kemnitius but also Valla Erasmus Iacobus Faber and others would haue to be corrupted in the Latine vulgar Bellarmine confutes them and would shew that their Latine Translation herein is better then the Greeke originall Bellarm. same booke chap. 14. pag. 168. Fourthly Card. Caietane against Bellarmine THomas Caietanus in his Treatise of the Institut and authority of the B. of Rome chap. 5. teacheth that the Keyes of the Kingdome of Heauen are not the same with the power of binding and loosing for that the keyes of the Kingdome of Heauen includes the power of order and iurisdiction and somewhat more But this doctrine seemes to vs more subtile then true for it was neuer heard of that the Church had any other keyes besides those of order and iurisdiction Bellarm. 1. booke of the Pope ch 12. pag. 101. Fiftly Ioachim Raymundus a namelesse Frenchman against all Catholikes THat there are three eternall spirits Father Sonne Holy Ghost essentially differing was taught by a certaine Frenchman in Anselmes time and the same seemes to be held by Ioachim the Abbot in the yeare 1190. and Raymundus Lullius in the yeare 1270. confuted by Bellarmine in his first booke de Christo. cha 2. pag. 37. Sixtly Erasmus confuted by Bellarmine BEllarmines disputation against the Transsiluani and Erasmus as their patrone concerning the Diuinity of Christ warranted from diuers places of Scripture See Bell. l. 1. de Christo. ch 6. pag. 72.73 Seuenthly Bellarmine against Durandus THE fourth error is of Durandus in 3. d. 22. q. 3. who taught that Christs soule descended not to hell in substance but only in certaine effects because it did illuminate those holy Fathers which were in Limbo which opinion to be erroneous and yet not so ill as Caluins is proued by foure arguments and all his obiections answered by Bellarm. l. 4. de Christo ch 15. pag. 391.392 c. Eightly Bonauenture against Thomas SAint Thomas p. 3. q. 52. Art 2. teaches that Christ by his reall presence descended but to Limbus Patrum and in effect onely to the other places of hell but it is probable that his soule discended to all Secondly Saint Thomas seemes to say p. 3. q. 52. ar 1. that it was some punishment to Christ to be in hel according to his soule c. And Caietane in act 2. saith that the sorrowes of Christs death continued in him til his resurrection in regard of three penalties whereof the second is that the soule remained in hell a place not conuenient for it But Bonauent in 3. d. 22. q. 4. saith that Christs soule while it was in hell was in the place of punishment indeede but without punishment which seemes to me more agreeable to the Fathers Bellarm. l. 4 de Christo. c. 16. p. 396.397 c. Ninthly Bellarmine and all other Papists against Lyranus NIcolaus Lyranus is not of so great authority that we should oppose him to all the auncient Fathers and Historians which say that Peter was slaine at Rome not as Lyranus at Hierusalem Bellarm. l. 2. of the Pope of Rome ch 10. pag. 210. Tenthly Aeneas Syluius confuted by Bellarmine THat speech of Aeneas Syluius afterwards Pope that before the Nicene Councel each man liued to himselfe and there was small respect had of the Bishop of Rome is partly true and partly false It is true that the power of the Popes was somewhat in those times hindred but it is not true that there was so little respect giuen him Bellarm. l. 2. de Pontif. c. 17. pag 252. DECAD III. First Martinus Polonus confuted by Bellarmine THE confutation of Martinus Polonus which liued An. 1250. in that storie
in faith and manners there are some Catholickes that denie which as yet are not by the Church condemned for Heretickes But surely it is rash erroneous and neare to heresie to affirme that particular Councels confirmed by the Pope may erre Bellarmine l. 2. ch 5. p. 114. Secondly Alanus Copus against Bellarmine IT is a very vncertaine thing what was decreede of Images in the Councell of Francford for the ancient authors agree not with themselues by reason of this confusion Alanus Copus in his fourth and fift Dialogue teaches that in that Synod of Francford the hereticall Councell of Constantinople was onely condemned the Nicene not onely not condemned but confirmed which opinion I wish to be true but I suspect it to be false Bellarmine ibid. chap. 8. pag. 137. Thirdly Bellarmine against Vega. SOme answere as Vega in the Councell of Trent b. 3. c. 39. that any Councell is lawfull if held by the faithfull not for that Historians witnes so but because the Councell it selfe defineth so of it selfe for they vse euer in the beginning of their act so to determine their meeting lawfull and in the Holy Ghost But sure this answere is not found for first the auncient Councels had not wont to witnesse so of themselues Secondly eyther it appeares to vs that the Councell is a lawfull one or it appeares not if it do appeare such a Decree is in vaine if it doe not appeare we shall as well doubt of that Decree as of the Councel Bellarmine same booke cap. 9. pag. 148. Fourthly Parisienses against Caietane Turrecremata and Bellarmine against Canus OF generall Councels there are diuers opinions amongst vs. First the Diuines of Paris and all those which teach that the Councell is aboue the Pope thinke that lawfull generall Councels cannot erre euen before the confirmation of the Pope Contrary to these teach others as Caietane in Apolog. Io. Turrecremata lib. 3. cap. 32.33 34. But when Councels define something with the consent of the Popes Legates not hauing had full instruction what authority they haue is stil in controuersie But I thinke such a Councell may erre before the popes owne confirmation Canus and others hold the contrary Bellarm. l. 2. c. 11. p. 153. Fiftly Bellarmine against Gratian. GRatian dist 19. affirmes that the decretall Epistles of popes ought to be numbred amongst the Canonicall Scriptures and Di. 20. he saith that the Canons of Councels are of the same authority with Decretall Epistles and pope Gregorie in his first B. Epist. 24. saith he reuerences the foure first Councels as the foure Euangelists I answere first that Gratian was deceiued by a depraued copy which he followed c. As for Gregorie I answere that his As doth not signifie equality but similitude Bellarm. l. 2. c. 12. pag. 161. Sixtly Three rankes of Popish Diuines dissenting IN this question Whether the pope be aboue the Councell I finde three opinions of our Doctors First that the Councell is aboue the pope so affirm al the hereticks of this time and the same is taught by Card. Cameracensis Io. Gerson Iacob Almaine and some others Also Nicol. Cusanus Card. Panormitanus and his Master the Cardinall of Florence and Abulensis in cap. 18. of Matthew q. 108. This opinion hath two grounds 1 That the Pope is not properly the head of the whole Church gathered together 2 That the supreame power of the Church is as well in the Councell as in the Pope but in the Councell principally immediately and immoueably And in the defence of this point these Authors againe differ from themselues whiles some hold this power formally and subiectiuely in the Pope and finally in the Church Others will haue it formally and principally in the Church and instrumentally in the Pope Second opinion is of some Canonists which will haue the Pope aboue the Councell and that he cannot vpon constraint be iudged by any but that he may subiect himselfe if he will to the Councell So teacheth the Glosse in Canon Nossi c. The third is the more common opinion That the Pope is so aboue the Councell that he cannot subiect himselfe vnto the iudgement thereof if we speake of a coactiue sentence So al the old Schoolemen hold Albert Thomas Bonauenture Richard Paludanus so Antoninus Turrecremata Al. Pelagius Iacobatius Caietane Pighius Turrianus and Saunders and many other there mentioned Bellarmine l. 2. c. 13. pag. 166. Seuenthly Councell of Basill against Eugenius and Leo Popes THat which the Councell of Basill defined of the authority of the Councell aboue the Pope was neuer by any Pope allowed Pope Eugenius first did professedly reiect it then Pope Leo the tenth in the last Councell of Lateran Sess. 11. as also the whole Church which euer held Eugenius who by the councell of Basill was deposed for the true Pope Bellarm lib. 2. cap. 19. pag. 186. where Io. Gerson is by him confuted Eightly Driedo against Bellarm. and Canus THe Author of the booke de Dog Eccl. c. 74. openly saith that Nouices in Religion dying before their baptisme cannot be saued but this seemes ouerhard Melchior Canus holds they may be saued because though they be not of the christian Church yet they are of that Church that comprehends all faithfull ones from Abel to the end of the world But this satisfies not I answere that this rule No man without the Church can be saued is to be vnderstood of those which neither indeede nor in defire are of the Church Bellarmine lib. 3. cap. 3. pag. 159. Ninthly Bellarmine against Alphonsus de Castro ALphonsus de Castro in his second booke of the iust punishment of heretickes chap. 34. teaches that heretickes and Apostates if once baptized are members and parts of the Church although they openly professe false Doctrine which opinion as it is plainely false so may easily be refuted Bellarm. l. 3. c. 4. p. 196. Tenthly Alphonsus and others against Bellarmine SOme Catholiks doubt concerning Schismaticks whether they be of the Church yea Alphonsus de Castro flatly affirmes them to be of the Church but it is easie to shew the contrary out of Scriptures and traditions of the Fathers Bellarmine l. 3. c. 5. where also he holds the definition which pope Nicholas giues of the church to be imperfect p. 200.203 DECAD VI. First Catechism Rom. Waldensis Turrecremata c. against some namelesse Papists THat persons excommunicate are not of the church is taught by the Catechisme of Rome by Tho. Waldensis Io. de Turrecremata Io. Driedo and some others The contrary is defended by others whose three obiections are answered by Bellarmine Bellarm. lib. 3. cap. 6. pag. 205. Secondly Bellarmine against some not named Papists FOr answering of that place of Austen l. 2. against Cresconius that notorious wicked men are not of the Church not only Brentius and Caluin heretikes but some Catholikes faine two Churches and they doe but faine them
indeede for neyther Scripture nor Austen euer mention more then one Bellarm. l. 3. c. 9. p. 229. Thirdly Bellarmine against Turrecremata THat close Infidels that haue neyther faith nor any other Christian vertue yet externally for some temporall commodity professe the Catholike faith belong not to the true Church is taught not onely by the Caluinists but by some of our Catholikes amongst whom is Io. de Turrecremata l. 4. de Eccles. But we follow their phrase of speech which say that those who by an externall profession onely are ioyned to the faithfull are true parts of the body of the Church though drie and dead Bellarm. l. 3. c. 10. pag. 232. Fourthly Alexander Alensis and Turrecremata against Bellarmine THere are some Catholike Doctors which teach in the passion of our Lord there remained true faith in none but the blessed Virgin alone and that they hold to be signified by that one candle which alone is kept light in the third night before Easter So holds Alexander Alensis 3. p. q. vlt. art 2. and Iohn de Turrecremata l. 1. de Eccles. c. 30. But I wonder at Turrecremata who for so slight an argument from a candle saith it is against the faith of the Vniuersall Church to affirme otherwise For Rupertus in his 5. booke of Diuine offices chap. 26. sayeth that in his time the last candle also had wont to bee quenched It may be answered rather with Abulensis that by this candle is signified that onely in the blessed Virgin there was for those three dayes an explicit faith of the resurrection Bellarmine l. 3. c. 17. pag. 27. Fiftly Caietane Francisc. Victoria against other Doctors IF there were no constitution for the choice of the Pope and all the Cardinals should perish at once the question is in whom should be the right of the Election Some hold that the right of the choyce setting aside the positiue law should belong to the Councell of Bishops as Caietane in his treatise of the power of the Pope and Councell chap. 13. Franciscus Victoria Relect. 2. q. 2. of the power of the Church others as Siluester reports in the word excommunication teach that it pertaines to the Clergy of Rome Bellarm. in his first booke of the members of the Church militant c. 10. p. 52. Sixtly Bellarmine against Antonius Delphinus and Michael Medina TO that obiection out of Ierome who saith vpon the first to Titus that a presbiter is the same with a Bishop is answered by Antonius Delphinus l. 2. of the Church that in the beginning of the church all Presbiters were Bishops But this satisfies not Michael Medina in his first booke de sacr hom Origine affirmes that S. Ierome held the same opinion with the Aerian heretickes and that not onely Ierome was in this heresie but also Ambrose Austen Sedulius Primasius Chrisostom Theodoret Oecumenius Theophilact The opinion of these men was condemned first in Aerius then in the Waldenses and after in Wickliffe But this opinion of Medina is very inconsiderate Bellarm. same booke c. 15. p. 75. Seuenthly Bellarmine against Onuphrius THe opinion of Onuphrius concerning the names or titles of Cardinals see confuted by Bellarmine in the same booke c. 16. p. 82. Eightly Io. Maior and Iodoc. Clictonaeus against S. Thomas Caietane Sotus IOhannes Maior holds that the vow of single life of Priests stands by the law of God and therefore cannot be dispensed with So also Iod. Clictonaeus in his booke de Contin Sacerd. who there defends two opinions which cannot hold together but S. Thomas in 2.2 q. 88. art 11. saith plainely that the vow of continency is onely by the decree of the Church annexed to holy orders and therefore may be dispensed with the same teaches Caietane in opusc and Sotus in his seuenth booke of Iustice c. Bellarm. lib. 1. cap. 18. pag. 92. Ninthly Erasmus and Panormitan against the other Popish Doctors ERasmus in a declamation of the praise of Matrimonie holds it profitable that liberty of mariage should be granted to Priests and the same is taught by Card. Panormitan a Catholike and learned Doctor in the Chapt. Cum olim Against these errors we are to proue that the vow of continency is so annexed to holy orders that they neyther may marry nor conuerse with their wiues formerly married Bellarm. same booke c. 19. p. 95. Tenthly the Glosse Innocent Panormitan Hostiensis opposed by all Diuines and some Canonists THe fourth error is of many of the canonists which hold that tithes euen according to the determination of quantity stand by the Law of God and that no other quantity can be set downe by any humane law or custome So the Glosse Innocentius Panormitan Hostiensis but doubtlesse it is a manifest errour as not onely all Diuines but some Canonists also teach as Syluester in the word Decima quaest 4. and Nauar. cap. 21. And herein many of the Canonists offend double once in that they defend a falshood Twise in that they doe almost condemne all those Diuines as heretickes which hold the contrary Bellarm same booke c. 25. p. 145. DECAD VII First Sotus against Syluester and Nauar Bellarmine and Aquinas with both WHether the Precept of Tithes as it is Positiue and Humane may by custome bee altered is doubtfull Sotus holdes directly it cannot booke 9. quaest 4. art 1. and thinkes that this is the iudgement of Aquinaes But I thinke with Siluester and Nauarre that it may and I doubt not but this is the opinion of Aquinas Bellarm. ibid. p. 148. Secondly Bellarmine against Thomas Waldensis THomas Waldensis teaches that Clerkes should eyther giue their goods to the poore or lay them together in common and proues it by some sentences of Fathers Origen Hierome Bernard But it is certaine that Clerkes are not by their profession tyed to put away their patrimony Bellarmine same booke c. 27. p. 156. Thirdly Marsilius Paduan Io. de Ianduno Turrecremata Canonists Glosse Driedonius Francisc. Victoria Dominicus a Soto Couarruuias dissenting IN the question concerning the liberty of Ecclesiasticall persons are three opinions First is of many heretickes that Clerkes are and should be subiect to secular powers both in payment of tributes and in iudgements especially not Ecclesiasticall So also Marsilius of Padua and Io. de Ianduno teach that Christ himselfe was not free from paying tribute and that he did it not voluntarily but of necessity as is reported by Turrecremata The second opinion in another extreame is of many Canonists who hold that by the Law of God Clerkes and their goods are free from the power of secular Princes so teaehes the Glosse in Can. Tributum and of this minde seemes Io. Driedonius to be in his booke of Christian liberty ch 9. The third in the meane is of many Diuines that clerkes are free partly by the law of God partly by the law of men and partly neyther way so thinkes Franciscus Victoria Dominicus a
Soto Couarruuias in his booke of practicall quaestions Bellarmine same booke cap. 28. where he disputes against the Canonists confutes Cornelius Iansenius and followes Tostatus and Caietane in the exposition of Austen and lastly refels Dominicus a Soto c. pag. 159.166.167 Fourthly Dominicus a Soto and Alphonsus against Saint Thomas and Bonauenture IT is a question among Diuines whether dueties commanded by God doe properly fall within the compasse of our vowes for some denie it as Thomas and Bonauenture in 4. dist 38. Others affirme it as some latter writers Dominicus a Soto l. 7. de iustit iure Alphonsus a Castro l. 1. of penall law c. c. 10. Bellarmine Controu 5. Gener. b. 2. c. 19.1 De membr Eccles. militant pag. 278. Fiftly Scotus and Albertus and Bellarmine against Saint Thomas ALthough Saint Thomas doth not admit an absolute vow of virginity in the blessed Virgin before her espousal yet Scotus doth admit it in 4. dist 30 quaest 2. And before Scotus Albertus Magnus in his booke of the praises of our Lady and before Albert the holy Fathers Nissenus and Augustine Neyther doe I see how that vow can preiudice the celebration of her true marriage if it be supposed as all Diuines doe that it was reuealed to her that Saint Ioseph should neuer require of her matrimoniall beneuolence Bellarm. ibid. c. 22. p. 296. Sixtly Scotus Paludanus Caietane against Albertus Thomas Bonauenture Richard Durand c. WHether after a solemne vow made matrimony be quite dissanulled by the law of God and of nature or onely by the law of the Church is questioned For Albertus S. Thomas S. Bonauenture Richard and Durand in the 4. dist 38. and Dominicus a Soto in his 7. booke of law and iustice q. 2. art 5. will haue the mariage by the law of God and nature vtterly void if it be made after a solemne vow taken But Scotus and Paludanus in 4. d. 38. and Caietane and all the whole schoole of Lawyers as Panormitan reporteth affirme that such mariage is onely voyde by the law of the Church Bellarm. ibid. c. 34. p. 378. Seuenthly Erasmus and Espencaeus Iustinian and Gregory Bellarmine and the common sort disagreeing OF the fourth are two extreame errors One of Martin Chemnitius and the Mâ—gdeburgenses who teach that Matrimony whether ratified and consummate or ratified only cannot be dissolued by the profession of a monasteriall life So also teacheth Erasm. vpon 7. ch of 1. Cor. and to the same iudgement inclineth Claudius Espencaeus in his sixt b. ch 4. of Contin Another errour in the contrary extreme that mariage thogh fully consummate is dissolued by entring into Religion So decreed Iustinian G. of Bishops and this law is related by Gregorie b. 9. Epist. 39. But the iudgement of the Church is in the meane between both that matrimony ratified onely is so dissolued not when it is consummate So besides many Canons the Councell of Trent Sess. 24. Can. 6. Bellarm. ibid. ch 38. p. 394. c. Eightly Io. of Louan and Bellarm. against George Cassander THe third error is of George Cassander in his b. of the office of a good man who holdeth that Princes ought to seek a way of reconciliatioÌ„ betwixt the catholiks Lutherans Caluininsts c. and til they do find it out that they ought to permit to euery one his own faith so that they al receiue the scripture and the Creed Apostolike This is a manifest error and against him wrote of the Catholike Doctors Iohn of Louan of the hereticks Iohn Caluin and this opinion may easily be confuted Bellarmine l. 3. c. 19. p. 500. Ninthly some namelesse Doctors also Scotus Thomas and Bellarmine in three diuers opinions THere haue beene some which haue denied that veniall sinne could be remitted after this life as Saint Thomas reports in 4. dist q. 21. art 2. but said that all veniall sinnes are remitted in the instant of death by a finall grace But they are deceiued for both Scriptures and Fathers teach vs that small sins are remitted after this life c. Others as Scotus in the 4. dist 21. q. 1. say that sinne after the act is passed leaues onely a guilt of punishment behind it and therefore veniall sinne is said to be remitted in Purgatorie because it is there wholly punished but mortall sinne is not said to be forgiuen after this life because it is neuer there totally punished This opinion is also false Another opinion of the same Scotus is that venial sinnes are remitted in the first moment of the soules seperation from the body by the vertue of our fore-going merits but this pleaseth me not the opinion of Thomas is truer that veniall sinnes are remitted in Purgatorie by the act of loue and patience c. Bellarm. 6. controu gener of Purgat l. 1. c. 14. p. 84. Tenthly some vn-named Papists against Bonauenture Scotus Durand Thomas c. SOme Catholikes to proue that as they hold soules in Purgatory may merit argue thus The soules in Purgatorie haue all things necessarie for merit for they haue grace faith charity freewill c. Also they proue it by the authority of Saint Thomas in 4. dist 1. q. 1. art 3. But I answere to the argument That the soules in purgatorie cannot merite because they are not in the state of their passage for God hath onely decreed during this life to accept our good workes for merit and after this life good workes are the effects of glory euill the effects of damnation For Saint Thomas I answere that he changed his opinion for in q. 7. of euill art 11. he saith directly that there can be no merit in purgatorie so also Bonauenture Scotus Durand and others Bellarm. ibid. l. 2. c. 3. p. 106. DECAD VIII First Carthusian Michael Baij Gerson Roffensis against the common opinion of Diuines THe third question is whether the soules in purgatorie be certaine of their saluation or no Some Catholikes teach that they are not who hold that there be sundrie punishments in Purgatorie whereof the greatest is vncertainty of saluation with which they say some soules are only punished So seemes Dionisius Carthusianus to hold by reason of certaine visions which he reports and so teaches Michael Baij in his 2. b. of merit of workes ch 8. This way seemes to tend the opinion of Io. Gerson lect 1. of spirituall life and Io. of Rochester against the 32. artic of Luther who hold veniall sinne to be onely vpon the mercy of God and therefore that it may if God so will be eternally punished c. But the common opinion of Diuines is That all soules in purgatory are certaine of their saluation Bellarm. ibid. c. 4. p. 108. Secondly Bellarmine warranted by Bede Carthusian and Gregorie against the Councell of Florence and all Diuines IN the first question concerning the number of places there is great difficultie for on the one side all Diuines teach that
secret confession of our seueral sinnes both was neuer instituted and commaunded by any law of God and besides was neuer in vse with the auncient Church Against all these mentioned errors the Councell of Trent hath determined Sess. 14. c. 5. and Can. 7.8 Bellarm. 3. b. of Penance cap. 1. pag. 238. Eightly Bellarmine against Thomas Waldensis and others I Know that Thomas Waldensis in 2. Tom. c. 141. was of this minde that he thought Nectarius Bishop of Constantinople did simply abrogate the vse of confession and therein greatly offended But I would not easily yeelde to that And I know that some haue thought this whole History feigned and deuised by Socrates But I cannot be brought to beleeue that a false History could be written by him of a matter whereof many liuing in the time when and where the thing was done could conuince him Bellarm. ibid. cap. 14. pag. 320. Ninthly all Doctors against Ru. Tapperus and perhaps Thomas INdeede Ruardus Tapperus a worthy Diuine teacheth that a man may satisfie God for his eternall guilt and punishment by certaine acts which in order of nature follow the infusion of iustifying grace and goe before remission of sinnes and cyteth Thomas for his opinion vpon 4. Sent. dist 15. qu. 5 Neither is it certaine whether St. Thomas meant so or no It is enough for vs that all Doctors agree in this that before this grace receiued no man can satisfie God Bellarm. l. 4. of Penance c. 1. p. 341. Where also he endeuours to reconcile Andreas Vega in his opinion of our satisfaction to God for the fault and offence of sinne Tenthly Thomas Durand Paludan against Adrian Caietane and Bellarmine ALthough the opinion of Thomas Durandus Paludanus and others vpon 4 Sent. dist 15. be very likely that satisfaction is not rightly made to God by workes which are otherwise due to be done yet the opinion of Adrianus and Caietanus is not improbable that we doe satisfie God euen by workes otherwise due to him since the satisfaction we giue to God doth not belong to iustice onely but to friendshippe also Bellarmine l. 4. cap. 13. pag. 402. DECAD VIII First Scotus Gabriel and few others against Thomas Richard Durand Paludan c. COncerning satisfaction enioyned by a Priest the better part of Catholike Diuines doe not graunt that the party confessing may without sinne refuse such a satisfaction for although Scotus and Gabriel and some few others teach thus yet the Master of Sent. S. Thomas Richardus Durandus Paludanus and many others vpon 4. dist 16. hold as we teach That a Priest hath the keyes whereby he may not onely absolue from guilt and offence but as a Iudge may in Gods steed binde vnto punishment which the penitent cannot refuse vnlesse he resist the Iudge set ouer him from heauen and by consequent God himselfe Bellarm. li. 4. c. 13. pag. 402. Secondly the better Popish Diuines against the worse NO Catholike Doctor teaches that workes done in deadly sinne do discharge from death Indeed some say that the works done in mortal sinne are satisfactory if he which did the works returne againe to the grace of God But that they are so whiles he continues in deadly sinne no man that I know affirmeth yea our better Diuines hold that those works which are done in deadly sinne neither are nor euer can be satisfactorie Bellarmine lib. 4. cap. 14. pag. 406. Thirdly Ruardus Iansenius Dominicus a Soto against Waldensis and Alphonsus c. OF the place Mar. 6.13 we all agree not whether that annointing which the Apostles vsed were Sacramentall or onely a figure of this Sacrament those which defend the first opinion are Thomas Waldensis and Alphonsus de Castro but the later is surely the more probable which is the opinion of Ruardus Iansenius and Dominicus a Soto and others Bellarmine in his booke of extreme Vnction cap. 2. pag. 6. Fourthly Dominicus a Soto opposed by Bellarmine and all Diuines SOme Catholikes amongst whom is Dominicus a Soto thinke that bodily health is an absolute and infallible effect of this Sacrament of annointing c. But this answere pleaseth mee not since that all Diuines and also the very Councels of Florence and Trent directly say that bodily health is promised in this Sacrament onely conditionally if it may be expedient for the good of the soule Bellarm. ibid. c. 6. p. 21. Fiftly three dissenting opinions of Papists THere is yet one question amongst our Diuines For what be those remainders of sinne which are done away by this anointing they doe not all agree Some would haue them veniall sinnes but improbably for they may be wip't away without any Sacrament Others would haue it to be that pronenesse to sinne or habit which remaines of sinne but that is yet more vnlikely But I say that the remnants of sin are double both which are wip't away by this Sacrament First are those which sometimes remaine after all other Sacraments whether they be veniall or mortall sinnes for a man may after confession and communion fall into a mortall sinne and not know it c. Secondly vnder the name of these remnants are vnderstood that dulnesse heauinesse anxietie which vses to be left of sinne and which may vexe a man neare his death c. Bellarm. ibid. cap. 8. p. 29. 30. Sixtly Waldensis Dominic a Soto Iansen c. disagreeing HEre is yet one doubt in that Pope Innocentius 1. in his Epistle 1. chap. 8. saith that not onely Priests but Lay-men in cases of their own and others necessities may anoile which opinion Beda vpon Mar. 6. recytes in so many wordes and the Councell of Wormes Can. 72. though Waldensis answeres that Innocentius his wordes are to be vnderstood of that time and place where there are no Priests and that then and there it is lawfull for Layickes to minister this Sacrament But this exposition is iustly confuted of all Diuines Dominicus a Soto vnderstands Innocentius to speake of the vse of Oyle for healing of diseases besides and out of the businesse of the Sacrament But that seemes to bee against the vse and practise of the Church Others more truely as Iansenius say that Innocentius speaketh of the partie to be annointed not of the Minister Bellarmine in the same booke cap. 9. pag. 31. Seuenthly the Councell of Florence Thomas other Diuines at variance THere are two vsuall Ceremonies in this Sacrament One that the Letany and other prayers be read before the annointing The second that seuen parts of the body be annointed namely the Eyes Eares Nostrils Mouth handes because of the fiue senses Then the Reynes which are the seats of lust and lastly the feete which haue the power of motion and execution So is it prescribed by the Councell of Florence But some thinke that none of all these annointings is of the essense of the Sacrament but that it is sufficient for that if the sicke man be annointed anie
where the rest to be but for Rite and solemnitie But others hold that all those seuerall annointings are essentiall But the common opinion which also St. Thomas holds is That the annointing of the fiue senses onely is enough for the essence of the Sacrament and indeede respect of honestie seemes to require we should forbeare the annointing of the Reines in women c. Bellarm. ibid. cap. 10. p. 32. Eightly olde Schoolemen and Dominicus a Soto against Petr. a Soto Caietane Durand Paludanus c. ORdination of Bishops is a Sacrament truely and properly so called This opinion though it be denyed of some old Schoolemen and amongst the new by Dominicus a Soto lib. 10. de Instit. yet is affirmed by the auncient Fathers and of the late by Petrus a Soto Caietane and of some olde Schoolemen too as Altisidoriensis Io. Maior Scotus Durand Paludanus Though Durandus would haue it one and the same Sacrament with the Sacrament of Priesthood and lastly of all the Canonists almost vpon Ch. Cleros dist 21. Bellarmine in his booke of the Sacram of Orders cap. 5. pag. 44. Ninthly Durandus and Caietane opposed by Bellarmine and other Diuines IT is very probable that the Ordination of Deacons is a Sacrament though it be not certaiâ—e as a matter of faith that it is very probable appears first because it is approued by the common opinion of Diuines Onely Durandus there is which holds that onely Priest-hood is the Sacrament of Orders and with him Caietanus Tom. 1. Opusc. Tract 11. Bellarm. ibid. c. 6. p. 48. Tenthly Durandus and Caietane against the rest FOr Sub-Deaconship there is not so great certaintie as of Deaconship for neyther is it mentioned in Scripture neyther hath the Ordination thereof any imposition of hands as appeares by the fourth Councell of Carthage Can. 5. c. But yet it is verie probable that this Order is a Sacrament also Onely Durandus and Caietanus denie it Bellarm. ibid. cap. 7. pag. 52. DECAD IX First the old Schoolemen and some new against Durand OF the lesser Orders it is lesse probable that they are Sacraments then of the Sub-deaconship yet it is the more probable opinion that holdes them all to be Sacraments then that which denies it First because all the olde Schoolemen affirme it excepting onely Durandus and the grauer sort of the new as Franciscus de victoria Petrus a Soto c. Bellarmine ibid. cap. 8. pag. 53. Secondly Dominicus a Soto and some others against Petr. a Soto Ledesmius Hosius c. THe third Controuersie is of the matter and form of this Sacrament for wheras in the Ordination of the Priest and Deacon there are two externall signes imposition of hands and reaching forth of an Instrument as of the Chalice Patin in the Priesthood The booke of the Gospels in the Deaconship The question is whether of these two signes are the essentiall matter of this Sacrament Some thinke that imposition of hands is onely accidentall and that the reaching foorth of the Instruments is onely essentiall So holdes Dominicus a Soto Dist. 24. quaest 1. art 4. and some others But the more probable and true opinion is That not onely the reaching out of the Instruments but the imposition of hands also is the essentiall matter of this Sacrament So affirmes Petrus a Soto Martinus Ledesmius Cardinall Hosius c. Bellarmine ibid. cap. 9. pag. 54. Thirdly Durandus against the rest OF the Catholike writers there is onely Durandus who vpon 4. Dist. 26. qu. 3. holdeth that Matrimony cannot be called a Sacrament saue only Equiuocally whom Chemnitius brings for his part forgetting that by Durandus owne confession all our Diuines teach the contrary Bellarmine of the Sacram. of Matrimony c. 1. p. 66. Fourthly Alphonsus a Castro and Petr. a Soto against the Councell of Florence and Trent THere are some Catholikes which hold that Matrimony is not properly a Sacrament of the new Law but that it was so in the old Law amongst the Iewes and so not instituted but onely confirmed by Christ So teaches Alphonsus a Castro 11. booke against Heres Petrus a Soto Lect. 2. of Matrimony and some others But I see not how that can be safely defended for the Councell of Florence reckons vp Matrimony amongst the Sacraments of the newe Law and the Councell of Trent Sess. 24. Can. 1. in flat wordes saith that the Sacrament of Matrimony was instituted by Christ in the new Law Bellarm. ibid. cap. 5. pag. 85. Fiftly two opinions of Popish Doctors differing COncerning carnall copulation are two opinions of Catholikes Some teach that it neither is the Sacrament nor part of the Sacrament but only an act or duety of Matrimony and therefore only accidentall in respect of the Sacrament of Matrimonie Others would haue it a part of the Sacrament yet not an essentiall part but integrall and therefore before copulation the Matrimony is ratified but not consummate Bellarm. ibid. cap. 5. p. 91. Sixtly three different opinions of three rankes of Papists SOme hold as Petrus Paludanus Io. Capreolus Io. Eckius that those married persons which are conuerted to Christianity ought after their baptisme to be maried together againe and then that their marriage is made a Sacrament Others as Tho. de Argentina and Paludanus c. say that without any new contract that Matrimony which before Baptisme was no Sacrament straight after baptisme become a Sacrament But how euer it be the common opinion of Diuines is that the mariage of Infidels may be true and lawfull but not ratified nor indissoluble but if both be conuerted and baptized their mariage becomes both ratified and indissoluble and consequently a Sacrament Bellarm. ibid. c. 5. p. 102. Seuenthly Canus confuted by Bellarmine MElchior Canus while he striues for the defence of his new and singular opinion vnwisely vseth those arguments whereby the Heretickes of our time might vexe the Church for in his 8. booke of Theolog. places chap. 5. he affirmes that not euery mariage lawfully contracted betwixt Christians is a Sacrament but that onely which is celebrated by an Ecclesiasticall Minister in set and solemne words See his opinion sharply confuted by Bellarmine ibid. cap 6. 7. which he concludes thus That Canus goes about so much as in him lies to proue that there is no true sacrament of Matrimony in the Church pag. 103.104 c. Eightly diuers opinions of their Doctors SOme teach that the Patriarches had but one lawfull wife and the rest were their Concubines Others not onely teach that those women were the true and lawfull wiues of the Patriarches but also hold that this was not forbidden saue onely by the positiue law of the Gospell which they would haue the opinion of St. Ierome and Augustine There is a third opinion common in the Schooles that the Patriarches might by Gods dispensation marry more wiues then one but of this are diuers conceits some thinke that the
latter opinion seemes the truest which we doe the rather defend because it so much displeaseth our aduersaries and Io. Caluin especially Bellarm. 5. booke of grace and freewill cap. 1. pag. 337. Ninthly Scotus Durandus Gabriel Gregor Ariminensis Capreolus Marsilius Alexander Albert Thomas Bonauent opposite to each other ALl Catholikes agree that no workes meritorious of grace can be done by the onely power of nature and secondly that all our workes before iustification are no sinnes within these bounds some dispute for freewill perhaps more freely and lauishly then were meete as Scotus Durandus Gabriell vpon 2 Sent. d. 28. Others againe giue lesse to it then they should as Gregorius â— Ariminensis Capreolus vpon 2. Sent d. 28. and Marsilius We wil follow that which the greater and grauer sort of Diuines teach namely Alexander Albertus S. Thomas S. Bonauenture c. Bellarm. l. 5. c. 4. p. 351. Tenthly two sorts of namelesse Doctors opposed PErhaps those authors which say that without the helpe of God no tentation can be ouercome and those which hold some may be vanquished without it may be reconciled yet their opinion and speech is more agreeable to Scriptures and Fathers which say no tentation can be ouercome without Gods ayde Bellarm. ibid. c. 7. p. 363. DECAD V. First Bellarmine with Saint Thomas and Bonauenture against some namelesse Doctors FOr the common saying in Schooles To the man that doth what he can God denies not grace I answere that this is well expounded of St. Thomas in 1. 2. q. 109. and Saint Bonauenture in 2. Sent. dist 28. grace is not denied to him that doth his vtmost when a man doth it by working together with Gods grace whereby he is stirred not when he worketh only by the power of nature certainely those which teach that man by doing what he may is by the onely strength of nature prepared to grace eyther thinke that hee may thereby desire and aske grace which is the Pelagians heresie or hold that man by his owne strength may keepe all the morall law c. and this also is Pelagianisme confuted in the former booke Bellarm. l. 6. of grace and freewill c. 6. p. 508. Secondly Bellarmine against Dominicus a Soto SOme Catholikes and especially Dominicus a Soto 2. b. of nat and grace c. 14. denie that our dispositions towards iustification can by any reason be called merits and to be iustified freely they hold to imply a iustification without any merite whatsoeuer But I cannot vnderstand why we should not in that case vse the name of merite especially with that addition of congruity when we speake of works done by the preuenting grace of God Bellarm. of iustification l. 1. c. 21. p. 103. Thirdly Albertus Pighius and the Diuines of Colen against the Councell of Trent and Bellarmine NOt onely Martin Bucer but Albertus Pighius with some others as namely the Diuines of Colen in his second controuersie held this opinion or error rather that there is a double iustice wherby we are formally iustified one imperfect which is in our inherent vertues the other perfect which is Christs righteousnes impured whose opinion is reiected by the Councell of Trent Sess. 6. c. 7. Bellarm. l. 2. of Iustification c. 1. 2. p. 124. Fourthly Gropperus Catharinus Saint Thomas Bonauenture Scotus in three opinions OF this matter concerning certainty of saluation there are 3. opinions or rather falshoods The first of the heretickes of this time that the faithfull may haue such knowledge as that by a sure faith they may know their sinnes forgiuen c. The second is of the Author of the Enchiridion Coloniense which holds that a man both may and ought to be certaine his sinnes are forgiuen but yet he denies that he is iustified by faith alone But this booke is in many other things worthy of the censure of the Church The third is of Ambrosius Catharinus who holds that a man may be certaine of his owne grace euen by the assurance of faith Contrary to these errours is the common opinion of almost all Diuines Saint Thomas S. Bonauenture Scotus Durandus Roffensis Alphonsus a Castro Dominicus a Soto Ruardus c. Nicholas Saunders Thomas Stapleton c. that no man by any certainty of faith be assured of his iustice except those which haue speciall reuelations Bellarm. l. 3. of Iustice c. 3. p. 206. Fiftly the Diuines of Louan and Paris against Catharin HOw Bellarmine presseth Catharinus with the authoritie of the Vniuersities of Paris and Louan and the flat wordes of the Councell of Trent and Catharinus his answeres and elusions of all See Bellarm. ibid. cap. 3. pag. 208. Sixtly Bellarmine against Catharinus CAtharinus his exposition of those places of Ecclesiastes Ecclesiasticus Iob for his purpose see largly confuted by Bellar. Bellar. ib. c. 4. 5. p. 211.212 Seuenthly Catharinus and two rankes of Popish Diuines differing I Say there is no Catholike writer holds that a man should euer doubt of his reconciliation with God for there are three opinions amongst Catholikes One of Ambrosius Catharinus which doth not onely exclude all doubt but addes that the iust man may haue an assurance of his iustification by the certainty of a Diuine faith Another goes not so farre yet holdes that perfect men are wont to attaine vnto that security as that they haue no feare of their iustification as we beleeue without all doubting that there was a Caesar an Alexander c. though we saw them not but this opinion I confesse I like not The third which is more common in the Church takes not away all feare but yet takes away all anxiety and wauering doubfulnes Bellar. l. 3. of iustific c. 11. p. 264 Eightly Andr. Vega against Thom. and other Catholikes ANdr Vega in his 11. booke vpon the Councells c. 20. holds veniall sin to be properly against the Law But veniall sinnes without which we cannot liue are not simply sinnes but imperfectly and in some regards and are not indeede against the law but besides it as St. Thomas teaches well in 1.2 q. 88. Bellarm. l. 4. c. 14. p. 359. Ninthly Robert Holkot against Saint Thomas and the common opinion ALthough some haue taught that freedome of will is not necessary to merite as Robert Holkot held witnesse Io. Picus in his Apologie yet the common opinion of Diuines is contrary as it appeares out of St. Thomas 1.2 quaest 114. and other Doctors vpon 1. Sent. d. 17. c. Bellarm. l. 5. of Iustification c. 10. p. 432. Tenthly a certaine namelesse Author against Pius 5. Peter Lombard and others IT was the opinion of a certaine late Author which was in many points condemned by Pius 5. that eternall life is due to good workes for that they are the true obedience to the law not for that they are done by a person aduanced by grace into the state of the Sonne of God so hee holdes that meritorious workes may be