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work_n	grace_n	merit_n	merit_v	4,519	5	10.8011	5	false

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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

done by a man not regenerate by Baptisme c. The contrary opinion is receiued and allowed in the Schooles of Catholike Diuines See Pet. Lombard and the Diuines vpon 2. Sent. dist 24. Bellarm. l. 5. of iustification c. 12. p. 438. DECAD VI. First Guliel Altisidoriensis against all Popish Doctors IT was the singular opinion of Gulielm Altisidoriensis l. 3. Tract 12. c. 1. c. that merit doth more principally depend vpon faith then charity which opinion of his doth not a little fauour the heretickes of this time But in truth Scripture is so pregnant against him that I wonder so worthy a man could be so far deceiued Bellarm. ibid. c. 15. p. 454. Secondly Bellarm. against many of their graue Authors THough there be some graue Authors which hold that euery good worke of a iust man and a man indued with charity is meritorious of eternall life yet I hold it more probable that there is further required to merite that the good worke should in the very act of it proceede from charity and be directed to God as the supernatural end c. Bellarm. l. 5. cap. 15. pag 456. Thirdly Thomas Waldensis Paulus Burgensis against Durandus and Gregorius and the common opinion ALL Catholickes acknowledge that good workes are meritorious of eternall life but some holde that these wordes of congruity and condignity are not to bee vsed but onely that wee should say absolutely that good workes by the grace of GOD doe merite eternall life So teacheth Thomas Waldensis Tom. 3. of Sacraments chap. 7. Paulus Burgensis in Psalme 35. Others will haue them to merite by condignity in a large manner So teach Durandus and Gregorius The common opinion of Diuines dooth simply admit a merite of condignity Bellarmine lib. 5. cap. 16. pag. 459 Where note that Bellarmine findes Durandus to hold the same in this point with vs. pag. 460. lin 5. Fourthly Bellarmine against some of their acute Distinguishers HOw some distinguish nicely betwixt Dignum and Condignum and their confutation who will admit a merite of dignity not of condignity See Bellarm. l. 5. c. 16. p. 459. Fiftly Caietane and Dom. a Soto Scotus Andr Vega Tho. and Bonauenture with Bellarm differing SOme hold that the good workes of the iust merite eternall life vpon their very worth in regard of the worke though there were no such agreement betwixt God and vs So hold Caietane in 2.2 quaest 114. and Dominicus a Soto 3. booke of Nature and Grace chap. 7. Others contrarily thinke that good workes proceeding from grace are not meritorious vpon the very worth of the worke but onely in regard of Gods couenant with vs and his gratious acceptation Thus holdes Scotus in 1. Sent. d. 17. q. 2. whom other of the old Schoolemen follow and of the later Andreas Vega yet this opinion differs far from the heresie of the Lutherans c. But to me the meane opinion seemes more probable which teaches that good workes are meritorious of eternall life vpon condignity in respect of the worke and couenant together which opinion I doubt not is agreeable to the Councell of Trent and the chiefe Diuines as St. Thomas and Bonauent Bellarm. l. 5 c. 17. p. 464. Sixtly Thomas and Bonauent against Andr. Vega and the Doctor of Louan THe last question is whether God reward good works of his meere liberality aboue their worthines the common opinion constantly affirmes it as is plaine in Saint Thomas S. Bonauent Scotus Durandus c. But Andr. Vega and that Doctor of Louan many of whose opinions Pius 5. confuted held the contrary and this is the fourteenth opinion by him expressed and condemned Bellarm. l. 5. c. 19. p. 471. Seuenthly some Popish Doctors against Chrysostome confuted by Bellarmine WHether God doe giue punishment to euill workes beyond the worthines or condignity of them is not so certaine St. Chrysostome seemes to patronage the affirmatiue part but Saint Austin rather tolerates then approues it some others defend the negatiue by foure testimonies of Scripture answered by Bellarm. lib. 5. cap. 19. pag. 472. Eightly Caietane against Dominic a Soto and Bellarm. THough Cardinall Caietane teach that those Clerkes and Monkes sinne not deadly which choose the Romane Breuiary and neglect that Breuiary which is proper to their order and Church yet that opinion is not so safe and sure as Dominicus ● Soto well admonishes except it be by consent of the Bishop and whole Chapter Bellarm. of good workes in particular l. 1. cap. 18. pag. 96. Ninthly Bellarmine against Panormitan VVE answere that Clerkes and Monkes are by Gods law bound to pray and praise God more then others but vnto this forme of prayer and praises which is now in vse they are onely tyed by the determination of the Church as for that which Panormitanus otherwise a learned Lawyer holds that the number of seuen houres for Diuine seruice is determined by Gods law when Dauid saith seuen times a day do I praise thee it is very sleight c. Bellarm. ibid. c. 19. p. 102. Tenthly some Popish Doctors opposed by Bellarmine and Pius 5. and Concil Lateran VVHatsoeuer some Doctors haue formerly thought we say that now doubtlesse those Clerkes which doe not their Diuine offices eyther ought to want the fruits of their Benefices or if they haue receiued them to restore them againe for common Almes or reparations of their Churches and there is a flat Decree for this in the Councell of Lateran Sess. 9. Statuimus and in the constitution of Pius 5. Bellarm. ibid. cap. 19. p. 103. DECAD VII First Bellarmine against Io. Cassianus and some others vn-named ANother opinion for Lent is that of Io. Cassianus who teaches that in the Primitiue Church the Fast was alike all the yeare long after when deuotion grewe cold it pleased all the Priests to appoint the Fast of Lent and to establish it in a firme Law But this opinion is built on a false ground The third opinion is of them who referre the institution of Lent to Pope Telesphorus c. But the only true opinion is that the Lent fast was ordained by the Apostles of Christ and enioyned to the whole Church Bellarm. l 2. of good W. in part c 14. p. 177. Secondly Albertus against Thomas and Bellarmine THough the precept of Almes belong not properly to the tenne commandements since therin onely are contained precepts of iustice Yet Diuines vse to reduce all morall precepts to those ten And some as Albertus vpon 4. dist 15. art 16. reduce the precept of Almes to that commandement Thou shalt not steale Others as Saint Thomas in 2.2 quaest 32. c. Honour thy father and mother which opinion is more probable Bellarmine the third booke cap. 6. pag. 233. Thirdly some graue Diuines against St. Thomas Albertus Richardus Paludanus c. ALthough there be graue Diuines that hold the contrary yet I hold that the truer and safer opinion

Ambrose in his first booke of the holy Ghost Beda vpon 10. chap. of Acts Bernard Epi. 340. ad Henricum Hugo de Sancto victore l. 2. of Sacraments Master of sentenc b. 4. dist 3. And lastly Pope Nicholas in his Epist. to the Bulgarians The two foundations of these Authors opinion are ouerthrowne by Bellarm. who concludeth But howsoeuer it be it is certaine that baptisme is eyther absolutely or with condition to be repeated if it be administred in the name of Christ or any other person without an expresse mention of the rest as all more graue Diuines teach Bellarm. in his b. of Baptisme cap. 3. pag. 11. Seuenthly two contrary opinions of Doctors THat Christ did vse some baptisme before his passion it cannot be denied but the doubt is whether that Baptisme were the same Sacrament which now we haue or onely a preparation to the Sacrament of Baptisme afterwards to be instituted as the baptisme of Iohn was Chrysost. Theophilact and Pope Leo hold with this latter c. But the other which we haue said is more probable which is professedly taught by Augustine tract 13. and 15. vpon Iohn by Cyrill 2. B. vpon Iohn c. 57. Hugo de Sancto victore b. 2. of Sacraments and this is the commoner opinion of Diuines with the Master of Senten b. 4. dist 3. Bellarm ibid. c. 5. p. 26. Eightly Many opinions of Schoolemen NOte that concerning the time wherein Christ instituted the Sacrament of baptisme there are very many opinions among the Schoolemen but the more common and probable opinion is that which we follow which also the Catechisme of the Councell of Trent receiues and the Master of Sent. with St. Thomas and others Bellarmine in his booke of Baptisme c. 5. pag. 28. Ninthly Dominicus a Soto Ledesmius c. against Thomas Maior Gabriel and others THere are some Diuines as Dominicus a Soto and Martin Ledesmius vpon 4. dist 3. which teach that Martyredome doth not giue grace ex opere operato by the very worke wrought but onely ex opere operantis by the worke of the sufferer and giues no degree of grace but that which answers to the merit of the martyres charity But it is a more probable opinion that Martyredome by the very worke wrought doth giue the first grace So that if a man being yet in his sinnes shall come to Martyredome yet without an affection to any sinne and with faith and loue in part begun c By the vertue of Martyredome he shall vpon the worke wrought be iustified and saued So is expresly taught by St. Thomas Io. Maior Gabriel and others Bellarmine same booke cap. 6. pag. 33. Tenthly Bellarmine and all Papists with Thomas against Peter Lombard THere haue been two opinions amongst Catholikes of Iohns Baptisme whereof one is thought erroneous the other very improbable The first was Peter Lombards who distinguishes those which were baptized of Iohn into two kinds one was of them which were so baptized of Iohn that they did put their hope and trust in that baptisme and had not any knowledge of the holy Ghost These he confessed were to be baptised with Christs baptisme The other of those who were baptized of Iohn but did not relie vpon that baptisme and had knowledge of the holy Ghost These were not necessarily to be rebaptized Bellarmine confutes him by himselfe and consent of all Catholikes and concludes wherefore Saint Thomas 3. p. q. 38. ar vlt writes that this is a very vnreasonable opinion Bellarm. ibid. c. 19. p. 113. DECAD III. First Master of Sentences Schoolemen Thomas against Thomas Bellarmine and other Papists ANother opinion is That the baptisme of Iohn was as a certain Sacrament of the old law so taught the Master of Sent. in the place forecited and many of the Schoolemen and Saint Thomas himselfe but he did iustly afterwards recant and teach the contrary 3. part q. 38 art 1. Whereupon Saint Thomas well saith that the baptisme of Iohn pertained not to the old law but to the new rather as a certaine preparation to Christs baptisme Bellarm. ibid. c. 19. p. 113. Secondly Thomas Concil Florentinum Innocentius Waldensis Hugo Bellarmine dissagreeing SOme Schoolemen hold that the Apostles did in diuers fashions minister the Sacrament of confirmation and that in the first times because the holy Ghost visibly descended then they vsed no annointing but meere imposition of hands After that vnction came in vse c. And if you obiect that the Apostles could not institute the matter of a sacrament they answere that they receiued that commaundement from Christ that they should one while vse imposition of hands another while Chrisme as they should thinke most conuenient This answere is not vnlikely and Saint Thomas is not fare off from it 3. p q. 72. art 1. and perhaps hither might be drawne the testimonies of the Florentine Councell and of Innocentius c But the other answer me thinks is more probable of Thomas Waldensis and Hugo de Sancto victore who say that the annointing with Chrisme and laying on of hands is all one for he that anoints layes on his hand This answere is the likelier Bellarmine in his B. of confirmation c. 9. p. 185. Thirdly Caietane Dominicus a Soto Franc. Victoria against all the elder Papists IT is a question among our Diuines whether Balme be required in Chrisme as vpon the necessity of the Sacrament or only on necessity of the precept All the old Diuines and Lawyers hold Balme required vpon the necessity of the Sacrament so as the Sacrament is voyde if it be administred without it But the latter Diuines Caietane Dominicus a Soto Franc. a Victoria c. hold that balme is not required as to the essence of the Sacrament but yet necessarily to be used by the commandement of God Bellarm. ibid. cap. 9. pag. 190. Fourthly Rich. Armachanus against the common opinion OF the Catholikes there is onely Richardus Armachanus which thinkes that the office of confirming is common both to Bishops and Presbiters and from him Tho. Waldensis thinkes that Wickliffe drew his heresie Bellarm. ibid. cap. 12. pag. 197. Fiftly Bonauenture Durand Adrian against Thomas Richard Paludanus Marsilius AMongst our Catholike diuines there is a question whether at least by dispensation a Presbiter may conferre this Sacrament for Saint Bonauenture Durand Adrian vpon 4. dist 7. say it cannot be committed to Priests But Saint Tho mas and all his Schollers and many other Diuines as Richardus Paludanus Marsilius and others and all Canonists teach the contrary and indeede it is the truer that these last affirme Bellarm. ibid. c. 17. p. 197. Sixtly some namelesse Papists against the common opinion IT is questioned whether those things which are spoken of Christ in the forme of bread and wine be spoken of him truly and properly or by some Trope Some thinke them truely and properly spoken as the same thing should be truely and properly spoken

of the Crosse shal appeare out of the ayre or fire condensated as Abulensis Iansenius and others teach Bellarm. ib. c. 28. p. 260 Seuenthly two sorts of Papists dissenting SOme of our latter writers thinke that sacred houses are not properly built but onely to God as Sacrifices are offered to him alone and that they haue their names from Saints not for that they are built vnto them but because their memories are in those Temples worshipped and they called vpon as Patrons in those places So they interpret the Church of Saint Peter not for that sacrifice is therein offred to Peter but because it is offred to God in thankesgiuing for the glory bestowed on Saint Peter and he is there cald vppon as our Patrone and aduocate with God Another answere admits holy houses truely and properly built to the Saints but not in the nature of Temples but as royall Monuments or memories of them Bellarmine lib. 3. cap. 4. pag. 299. Eightly Thomas against Scotus Abulensis Lyranus WE are not bound by any peculiar precept not to sinne on festiuall dayes or to the acts of contrition or loue of God This is Saint Thomas his opinion against Scotus vpon 3. dist 27. which saith on holy dayes men are bound to an internall act of louing God and against Abulensis and Lyranus who hold that sinnes being seruile workes are forbidden and therefore that a sinne done on a Holy-day is doubtfull Bellarm. ibid. c. 10. p. 356. Ninthly Gulielm Occam against the common opinion THe second thing required to a Sacrament of the new law is a sensible signe for there are some inuisible signes as the Character imprinted in the soule by the Sacraments but it is certaine there must be visible signes also scarce euer any but Gulielmus Occam hath held that though the Sacraments be visible signes yet that this is not of their essence for that God might institute a Sacrament in a spirituall matter as if he should appoint that a mental prayer or the meditation of Christs passion should giue grace meerely by the worke wrought But Occam is deceiued Bellarm. de Sacrament in genere c. 9. p. 34. Tenthly Three diuers opinions of Popish Doctors COncerning the definition of a Sacrament there are three opinions of Doctors Some hold that a Sacrament cannonot properly be defined as Occam Maior Richardus Some hold that it may be defined at least imperfectly so Scotus d. 1. q. 2. and Sotus Some that it may be properly defined so Martinus Ledesmius in tract of Sacram. Bellarm. ib. c. 10. p. 40. THE PEACE OF ROME THE SECOND BOOKE OR CENTVRY DECAD I. First Bellarmine dissenting from Waldensis Hugo Gratian Lombard THE definition of a Sacrament is so canuased by Bellarmine as that he reiecteth two of Augustines seconded also by Hugo B. 1. part 9. ch 2. Bernard in his Sermon of the Lords Supper Tho. Waldensis Tom. 2. ch 20. as altogether imperfect Also Hugoes definition as too long Gratians cyted by him from Gregorie but indeed from Isidore as onely an explication of the word not the matter Peter Lombards as wanting somewhat or rather intricately infolding it and allowes onely the definition of the Councell of Trent as most accurate definitio pulcherrima est Bellarm. ibid. c. 11. p. 43.44 c. Secondly Albert Thomas Bonauenture and others against Thomas Dominicus a Soto Ledesmius c. HEre be two opinions of Diuines the first of the master of Sentences B. 4. d. 1. and vpon that place Albertus Thomas Bonauenture and others who teach that no definition can directly and properly agree to the Sacraments of both the olde and newe law but that they all agree properly to the Sacraments of the new imperfectly and by proportion onely to the Sacraments of the olde Another opinion is of Saint Thomas 3. part q. 60. art 1. for hee manifestly changed his opinion as also of Dominicus a Soto and Martin Ledesmius who teach that this definition The signe of an holy thing doth directly and vniuocally agree to the Sacraments of both olde and new law Either sentence partly pleases and partly displeases me Bellarm. ibid. c. 12. pag. 45. Thirdly Dominicus a Soto and Caietan Thomas Durand Adrian Alexand. Alens Dominic a Soto all opposite THere be diuers opinions of Doctors the first of certaine of our late writers who hold that properly the matter and forme in the Sacraments is not the thing and wordes but that some sensible thing is the matter whether it be substance or word or both and that the signification is the forme So Dominicus a Soto vpon 4. dist 1. q. 1. ar 1. and Caietane seemes to affirme the same with very little difference Another opinion is of them which teach that the very Sacrament it selfe and not onely the materiall part of it consists of the thinges as the matter and words as the forme So Saint Thomas 3. part q. 60. ar 6. and the auncient Diuines in common Others againe hold that all Sacraments doe not consist of things and words but some onely so Durandus vppon 4. dist 1. q. 3. and Adrianus quaest 2. of Baptisme Others teach that all Sacraments of the new law consist of thinges and wordes so Alexander Alensis 4. p. q. 8 c. and the Diuines commonly Others lastly thinke that all Sacraments doe consist of things and words if they be taken in a large sense else not So Dominicus a Soto vpon 4. dist 1. q. 1. art 6. Bellarm. ibid. c. 18. pag. 84. Fourthly Paluda against Tho. Bellar. against Domin a Soto THat which Paludanus saith vpon 4. dist 3. q. 1. that the Sacrament is not euer made voyde when a man intends to bring in a new Rite is true but not against S. Thomas as perhaps he thought But that which Dominicus a Soto sayth namely That the Greekes doe truely baptize with those wordes Let the seruant of Christ be baptized because the Church of Rome tolerates that fashion c. But if the Church of Rome should detest that Rite then they should not baptize truely is not altogether true c. Bellarm. ibid. c. 21. p. 118. Fiftly Hugo Pet. Lombard Alensis Bonauenture c. against the common opinion and Bellarm. OVr aduersaries teach these two things That the Sacraments which they hold onely two were instituted by Christ namely Baptisme and the Lords Supper and that the rest were not appointed by Christ so teach Caluin and Chemnitius and with them whom they cyte Cyprian Hugo Peter Lombard who denie that all Sacraments were instituted by Christ They might haue added Alexander Alensis Saint Bonauenture and Marsilius who say that the Sacraments of confirmation and penance were not instituted by Christ but by his Apostles Against this errour the Councell of Trent set downe Can. 1. Sess. 7. thus If any man shall say that all the Sacraments of the new Testament were not instituted by Iesus Christ our Lord let him be accursed yea

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

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 ● 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

and Dominic a Soto vppon 4. d. 21. The contrary is maintained by Bellarm. l. 1. cap. 9. pag. 56. Seuenthly Popish Doctors disagreeing WHether hee that receiues a pardon in the point of death as is supposed after recouering may receiue it againe when he comes to the point of death our Doctors disagree See Nauar. de Iubil notab 30. nu 3. and Cordubensis q. 39. c. Bellarm l. 1. c. 9. p. 57. Eightly Anthonius against Nauarrus and Cordubensis IF a man vpon the hope of a Iubile to come shall willingly and purposely fall into a sinne reserued the doubt is whether he may be absolued from that sinne some say he cannot as Anthonius 1. p. Tit. 10. c. 3 but others thinke the contrary Nauar. in Tract de Iubil and Cordubensis q. 37. de Indulg Bellarm. l. 1. cap. 10. pag. 60. Ninthly Bellarmine and other namelesse against Felinus Dominicus a Soto Nauar. Cordub c. WHether a generall Councell may grantfull pardons is questioned for Felinus Dominic a Soto Nauar Cordubensis affirme it c. And though I haue not read any that expresly denies that a generall Councell can doe it yet all those Authors seeme to hold thus which write that this Authority belongs to the Pope alone and I thinke this latter opinion is most true Bellarm. l. 1. c. 11. p. 62. Tenthly two sorts of Popish Doctors opposite VPon what law Bishops may giue pardons it is questioned for some hold that they may doe it by Gods law others denie it Bellarm. l. 1. c. 11. DECAD IX First Angelus Bartholm Fumus Innocentius Panormitan against the common opinion and Canon law ANgelus in summa and Bartholomaeus Fumus hold that all Parish-priests or what Priests soeuer may heare confessions may also in that Sacrament of confession graunt pardons and they bring for them Innocentius in Com. cap. cum ex eo and Panormitane and others But the common opinion teacheth the contrary that no priests vnder a Bishop may giue pardons vnlesse by commission from the Pope or Bishop and there is an expresse text in the law for it Chap. Accedentibus de excess praelatorum Bellar. l. 1. c. 11. pag. 64. Secondly Thomas Durandus Paludanus Anthonius Turrecrem Syluester c. against Bonauenture Adrian Caietane Maior c. FOr the cause of a pardon-giuing some hold there neede not be any proportion but that it is enough that the cause be honest and holy that is that pardon be not graunted vpon an euill worke inioyned or a worke meerely temporall and vaine c. But such a one as pertaines to Gods glory and the profite of the Church Thus hold St. Thomas Durandus Paludanus S. Anthonius Io. de Turrecremata Syluester Io. Tabiensis and our Gregorie de Valentia Others hold that to make the cause iust is required some worke that may be proportionable to the pardon So teach of the olde Schoolemen Saint Bonauenture Richardus Aug. de Ancona Io. Gerson Gabriel and of the later in our age Pope Adrian Card. Caietane Mai●r Ledesmius Dominicus a Soto Petrus a Soto Nauarrus Cordubensis to which adde Innocentius and Felinus Bellarm. l. 1. c. 12. p. 68. Thirdly Bellarm. against Io. Gerson Dominicus a Soto Vega c. AS it is not to be allowed that some vpon a good zeale but perhaps ouer-hote haue spoken with some reproach of pardons graunted vpon sleight causes as Io. Gerson Dominic a Soto Andreas Vega c So Clement 8. is iustly to be praised which hath receiued and vrged the Decree of the Lateran Councell of moderating indiscreet pardons c. Bellarm. l. 1. cap. 12. pag. 71. Fourthly Caietane Petrus a Soto c. against Paludanus Anthonius Cordubensis c. FIrst it is questioned whether the state of grace be required in a man at that time when the pardon is receiued or rather when the workes inioyned are done or when the pardon is first pronounced or the letters there of deliuered For Caietane Petrus a Soto and others hold that the state of grace is then required not onely when the pardon is receiued but when the worke inioyned is performed not when it is published c. Other very graue Authors as Petr. Paludanus S. Anthonius Anthon. Cordubensis and others hold contrary Bellarm. l. 1. cap. 13. pag. 75. Fiftly some namelesse Doctors against Anthonius Adrian Caietane c. IT is thirdly questioned whether confession which commonly is one part of the worke inioyned be required in deed or purpose onely The answere is That if the forme of the Pardon do flatly set down confession to be made within so many dayes then it is to be required in deede and actually else not yea though a man haue mortall sinnes it is probable that contrition alone with a purpose of confessing will serue the turne so hold Paludanus Syluester Panormitanus Felinus But yet it is more safe and probable that confession is actually required and not in purpose onely when a pardon is graunted vnder the tearmes of rightly penitent and confessed as teach Saint Anthonius Adrian Caietane Nauarrus and the Glosse Bellarm. lib. 1. Indulg cap. 13. pag. 77. Sixtly Caietane and Barthol Fumus against all other Diuines CArd Caietane teaches that besides fulfilling of the workes inioyned he that would receiue pardon must haue a purpose to satisfie God by his owne workes as much as he may which opinion of his is profitable and godly but perhaps not true since it is contrary to the doctrine of others Neyther did I euer read any that followed Caietane in it but Bartholm Fumus in Summa Bellarm. lib. 1. cap. 13. pag. 78. Seuenthly Ostiensis and Gabriel against the common opinion NOt onely the heretickes but also amongst the Catholikes Ostiensis in summa l. 5. Tit. de remiss and Gabriel lect 57. in Can. miss haue taught that pardons doe no whit profite the dead But it is a most certaine thing and vndoubted among all Catholiks that by pardons the soules in purgatorie may be helped Bellar. l. 1. c. 14. p. 80.81 Eightly Michael Medina against Bonauenture Richard Gabriel Maior c. IT is questioned how pardons may helpe the dead For Michael Medina dis 7. c. 34. holdes that the soules of the deceased belong to the iurisdiction of the Pope and that they may receiue pardon from him by way of absolution But almost all writers hold the contrary as St. Bonauenture Richardus Gabriel Io. Maior Caietane Dominicus a Soto Petrus a Soto Nauarrus c. Cordubensis Bellarm. lib. 1. cap. 14. pag. 82. Ninthly three different opinions of Papists HOw pardons doe helpe the dead by way of suffrage see controuerted in three opinions and two of them confuted by Bellarm. l. 1. cap. 14. p. 85. Tenthly Dominicus a Soto and Nauarrus against Caietane Petrus a Soto Cordubensis THe hardest question of all is whether pardons doe helpe the dead vpon any iustice and worthines or onely vpon meere fauor of God and congruity