Selected quad for the lemma: heaven_n

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heaven_n	bind_v	church_n	key_n	4,545	5	10.1263	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02568	The peace of Rome Proclaimed to all the world, by her famous Cardinall Bellarmine, and the no lesse famous casuist Nauarre. 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 I.H.	Azpilcueta, Martín de, 1492?-1586.; Hall, Joseph, 1574-1656.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Disputationes de controversiis Christianae fidei. English. Selections.	1609 (1609)	STC 12696; ESTC S106027	106,338	252

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

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