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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

are the foundations these are the confirmations And vpon the Psalmes Least thou shouldst erre saith the same Augustine in thy iudgement of the Church least any man should say to thee this is Christ which is not Christ or this is the Church which is not the Church for many c. Heare the voyce of the Shepheard himselfe which is cloathed in flesh c. He shewes himselfe to thee handle him and see He shewes his Church least any man should deceiue thee vnder the name of the Church c. yet Chrysostome more directly thus He that would know which is the true Church of Christ whence may he know it in the similitude of so great confusion but onely by the scriptures Now the working of miracles is altogether ceased yea they are rather found to be fainedly wrought of them which are but false Christians Whence then shall he know it but onely by the scriptures The Lord Jesus therfore knowing what great confusion of things would be in the last dayes therefore commands that those which are Christians and would receiue confirmation of their true faith should flye to nothing but to the Scriptures Otherwise if they flie to any other helpe they shall be offended and perish not vnderstanding which is the true Church This is the old faith Now heare the new contradicting it and vs. The scripture saith Eckius a Popish Doctor is not authenticall without the authority of the Church for the Canonicall writers are members of the Church Whereupon let it be obiected to an Hereticke that will striue against the Decrees of the Church by what weapons he will fight against the Church he will say by the Canonicall scriptures of the foure Gospels and Pauls Epistles Let it be straight obiected to him how he knowes these to be Canonicall but by the Church And a while after The scripture saith he defined in a Councell it seemed good to the holy Ghost and to vs that you abstaine from things offered to Idolls and blood and strangled the Church by her authority altred a thing so clearely defined and expressed for it vseth both strangled and blood Behold the power of the Church is aboue the scripture thus Eckius And besides Cusanus Bellarmine saith thus If we take away the authority of the present Church and of the present Councell of Trent all the Decrees of all other Councells and the whole Christian faith may be called into doubt and in the same place a little after The strength of all ancient Councels and the certainety of all opinions depends on the authority of the present Church You haue heard both speake say now with whom is true antiquity and on Gods name detest the newer of both It were as easie to bring the same if not greater euidence for the perfection and all-sufficiency of Scripture and so to deliuer all the body of our Religion by the tongues and pens of the fathers that eyther you must be forced to hold them Nouelists with vs or your selues such against them How honest and ingenuous is that confession of your Erasmus who in his Epistle to the Bishop and Cardinall of Ments could say It is plainely found that many things in Luthers bookes are condemned for Hereticall which in the bookes of Bernard and Austen are read for holy and Orthodox This is too much for a tast if your appetite stand to it I dare promise you full dishes Let me therefore appeale to you if light and darkenesse be more contrary then these points of your religion to true Antiquity No no Let your authors glose as they list Popery is but a yong faction corruptly raysed out of auncient grounds And if it haue as we grant some ancient errors falshood cannot be bettered with age there is no prescription against God and truth What wee can proue to be erroneous we neede not proue new some hundreths of yeares is an idle plea against the ancient of dayes What can you plead yet more for your change Their numbers perhaps and our handfuls You heard all the world was theirs scarce any corner ours How could you but suspect a few These are but idle brags we dare and can share equally with them in Christendome And if we could not this rule will teach you to aduance Turcisme aboue Christianity and Paganisme aboue that the world aboue the Church hell aboue heauen If any proofe can be drawne from numbers He that knowes all sayes the best are fewest What then could stir you Our diuisions and their vnity If this my following labour doe not make it good to all the world that their peace is lesse then ours their dissension more by the confession of their owne mouthes be you theirs still and let me follow you I stand not vpon the scoldings of Priests and Iesuites nor the late Venetian iarres nor the pragmaticall differences now on foote in the view of all Christendome betwixt their owne Cardinals in their sacred Conclaue and all their Clergy concerning the Popes temporall power Neither doe I call any friend to be our aduocate none but Bellarmine and Nauarrus shall be my Orators and if these plead not this cause enough let it fall See here dangerous rifts and flawes not in the outward barke onely but in the very heart and pithe of your religion and if so many be confessed by one or two what might be gathered out of all and if so many be acknowledged thinke how many there are that lurke in secret and will not be confessed How loath would we be after all exclamations that your busie Iesuites could rake out so many confessed quarrels out of all our authors as I haue here found in two of yours We want onely their cunning secrecy in the carriage of our quarrels Our few and sleight differences are blazoned a broad with infamy and offence their hundreds are craftily smothered in silence Let your owne eyes satisfie you in this not my pen see now what you would neuer beleeue What is it then that could thus bewitch you to forsake the comely and heauenly truth of God and to dote vpon this beastly strumpet to change your Religion for a ridiculous sensuall cruell irreligious faction A Religion if we must call it so that made sport to our playne fore fathers with the remembrance of her grauest deuotions How oft haue you seene them laugh at themselues whiles they haue told of their creeping crouch kissing the pax offering their candles signing with ashes partiall shrifts merry pilgrimages ridiculous miracles and a thousand such May-games which now you begin after this long hissing at to looke vpon soberly and with admiration A Religion whose fooleries very boyes may shout and laugh at if for no more but this that it teaches men to put confidence in beades medals roses hallowed swords spels of the Gospell Agnus Dei and such like idle bables ascribing vnto them Diuine vertue yea so much as is due to the sonne of God himselfe and his

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

of Pope Ioane deliuered from him by Sigebertus Marianus Scotus Platina and others See Bellarm. l. 3. de Pontif. c. 24. pag. 464.465 c. Secondly Bellarmine against Valla. THe sixteenth is Pope Celestinus whom Laurentius Valla affirmes to haue been infected with the heresie of Nestorius in his declamation against the Donation of Constantine But Valla lyes falsly Bellarm l. 4. de Pont. c. 10. p. 512. Thirdly Darandus and Adrian against Pope Gregorie and Bellarmine SAint Gregorie the first is by Durandus in 4. Di. 7. q. 4. accused of error for that he permitted vnto presbiters to conferre the Sacrament of confirmation which is onely by right proper to Bishops By reason of which place of Gregorie Adrian in quest of confirmation art vlt. affirmeth that the Pope may erre in defining points of Faith but in truth not S. Gregorie erreth herein but Durandus and Adrian Bellarm l. 4. de Pont. c. 10. p. 517. Fourthly Gratian Gerson Panormitan answered by Bellarmine GRatians speech 36. quaest 2. can vlt that Hieromes authority being defenced by Scripture crossed a whole generall Councell and Panormitans and Gersons that one priuate mans opinion if he be furnished with better authorities from Scripture is to bee preferred to the opinion of the Pope and that any one learned man may and ought in some cases to resist a whole Councell See confuted and qualified by Bellar. l. 1. de Concil cap. 16. p. 72. Fiftly Pighius Turrecremata Caietane other Popish Doctors against Bellarmine in fiue seuerall opinions IN this question whether in case of heresie the Pope may be iudged and deposed there are fiue different opinions The first of Albertus Pighius 4. booke of Eccles. Hierarchy ch 8. who holds that the Pope can not be an Hereticke and therefore can in no case be deposed which is a probable opinion but not certaine and is contrary to the common opinion The second of Io. de Turrecremata 4. B. part 2. c. 20. that the Pope in that he fals into an heresie though inward and secret is without the Church and deposed of God and therefore that he may be iudged that is declared to be deposed de facto if hee yet refuse to yeelde But this opinion I cannot allow The third is in another extreame that the Pope neyther for secret nor manifest heresie is or can be deposed This Io. Turrecremata in the place forecited confuteth and indeed it is an opinion very improbable The fourth is Caietanes in his Tract of the authority of the Pope and the Councel ch 20. and 21. That a Pope which is manifestly hereticall is not ipso facto deposed but may and ought to be deposed by the Church which opinion in my iudgement cannot be defended Here therefore Bellarmine defends these positions against Caietane 1 That euery manifest hereticke is ipso facto deposed out of Tit. 3. 2 That a manifest hereticke cannot be the Pope 3 That an hereticke loosing faith and retaining the Character still is yet without the Chuch 4 That the Pope cannot be deposed for ignorance or wickednes 5 That the Pope may not bee deposed by the Church The fift opinion is true that the Pope being a manifest hereticke ceases of himselfe to be Pope and head of the Church as of himselfe he ceases to be a Christian and member of the Church and therefore that he may be iudged and punished by the Church Bellarmine 2. b. of 3. Gener. Contro chap. 30. pag. 317. Sixtly Some namelesse Doctors against Bellarmine IT is the opinion of some Catholikes as Iodocus Clictonaeus reporteth that Mahumet was that Antichrist properly called because he came about the yeare 666. as Iohn foretold But this reason of theirs is friuolous Bellarm. third booke of the Pope chap. 3. pag. 346. Seuenthly Bellarmine against Bb. Iansenius I Cannot enough maruell what Bishop Iansenius meant in that he wrote that although it be the opinion of all the auncient that Elias shall come yet that it is not conuinced out of that place in Ecclesiasticus chap. 48.10 for if it be so as Iansenius saith it followes that Ecclesiasticus both is and hath written false Bellarm. in 3. b. c. 6. pag. 357. Eightly Dominicus a Soto against Bellarmine ONe doubt remaines whether by the cruell persecution of Antichrist the Christian faith and Religion shall be vtterly extinguished Dominicus a Soto defends it in 4. booke of sentences d. 46. q. 1. art 1. But this opinion in my iudgement cannot be defended Bellarmine l. 3 chap. 17. pag. 417. Ninthly Gerson Almaine Pope Adrian Hosius Eckius c Pighius Thomas Waldensis in three contradictory opinions COncerning the Popes certainety of iudgement there are foure diuers opinions The first is that the Pope as Pope may be an hereticke in himselfe and may teach others heresie although he define something euen with a generall Councell This is the opinion of all the heretickes of this time Luther Caluin c. The second that the Pope as Pope may be an hereticke and teach heresie if he define without a generall Councell and that it hath so happened This opinion followes Nilus in his booke against the Primacy of the Pope Io. Gerson and Almaine Alphonsus de Castro and Pope Adrian the sixt in the quaest of confirmation which opinion is not meerely hereticall but is erroneous and neare to heresie The third in an other extreame That the Pope cannot by any meanes be an hereticke nor teach heresie publiquely though he should alone determine any matter So holds Albert Pighius B. 4. of Eccles. Hierar c. 8. The fourth That the Pope whether he may be an heretick or no cannot by any meanes define any hereticall point to be beleeued of the whole Church This which is the commonest opinion holds Thomas 22. quaest 1. art 10. Tho. Waldensis l. 2. of the Doctr. of faith ch 47. Io. de Turrecremata Io. Driedo Caietane Hosius Eckius Io. of Louan Petrus a Soto c. Bellarm. B. 4. of the Pope ch 2. pag. 473. Tenthly the Sorbonists and some other concealed Doctors against Bellarmine THat prayer of Christ for Peters faith that it might not faile is expounded 1 By the Parisian Diuines That the Lord prayed for his vniuersall Church or for Peter as he bore the figure of the whole Church which exposition is false 2 Others that liue at this day teach That the Lord in this place prayed for the perseuerance of Peter alone in the grace of God vntill the end confuted by foure arguments 3 The third exposition is true That the Lord obtained for Peter two priuiledges One that hee should neuer loose the true faith though neuer so much tempted The other that he as Pope should neuer teach any thing against the faith Bell. b. 4. ch 3. pag. 477. DECAD IIII. First Melchior Canus and others against Pighius Hosius Io. Louan Onuphrius NOt only the heretickes but some Catholicke Doctors haue held Pope

dist 33. quaest 2. Durandus vpon the same place defends it Bonauenture hath deuised another reason Thomas a third and Richardus vpon the same place seeing that the foresaid reasons did not giue satisfaction addes a fourth and saith that infants know they are fallen from happinesse and yet are not sadde it comes to passe by a singular prouidence of God which remoues sorrow from their minds Bellarm. ibid. cap. 6. pag. 609. DECAD III. First Albert Pighius and Peter Lombard with Scotus against the rest c. THat no part of iustice stands in any quality or habite of ours but all wholly in Gods free acceptation is held by Caluin Kemnitius Heshusius and to this opinion of the heretikes comes Albertus Pighius otherwise a Catholike Doctor but in some questions as Ruardus Tapperus noted before vs miserably seduced by reading of Caluins bookes for thus Pighius writes in his fift booke of Freewill Wee will fetch the diuers acceptions of grace from the Scriptures not from the Schooles for in them commonly they immagine that the grace of God is some quality created in our soules by God c. all which I thinke false and feined and to haue no authority from scripture thus Pighius But the common opinion of Diuines constantly teacheth that a supernaturall habite is infused into vs by God whereby the soule is garnished and perfited and so made acceptable to God For though Peter Lombard in 1. Sent. dist 17. seeme to say that charity is not an habite but the very holy Ghost himselfe yet it appeares in the same booke dist 37. he meant that the spirit of God dwelleth not in them onely which know and loue him but euen in Infants by some habite wherefore Io. Scotus holds that Peter Lombards opinion may well be expounded and defended but St. Thomas and other Diuines reproue his opinion as if he denied the habite of charity Bellarm. of grace and freewill l. 1. cap. 3. pag. 50. Secondly foure diuers opinions of Popish Doctors WHether the habite of grace be the same with the habite of charity there are foure opinions of Diuines for some would haue this iustifying grace gratum facientem to be an habite in nature and respects different from charity as St. Thomas Capreolus Caietanus Ferrariensis Dominicus a Soto Others make not a reall but a formall distinction betwixt them as Albertus Magnus Alexander Alensis and perhaps St. Bonauenture vpon 2. Sent. dist 26 Others hold them neither in deede nor formally but onely in certaine respects different and this is the iudgement of Alexander Alensis who belike changed his opinion Richardus Scotus Mayro Gabriel Maior Henry of Gaunt and Andreas Vega. Others holde there is no difference at all betwixt them saue in name onely So Durandus vpon 2. dist 26. q. The third opinion seemes to be most probable and more agreeing to Scripture Fathers and Councell of Trent Bellarm. ibid. c. 6. p. 63. Thirdly Thomas and all Diuines against Peter Lombard VVE thought it meete to confute the opinion of them which teach that charity whereby we loue God is not any created habite but the very person of the holy Ghost which vseth to be accounted Lombards opinion But we must thinke Pet. Lomb. was not grosse and dull to thinke the very act of loue which we our selues produce is the very holy Ghost but this was it that Lombard taught that the very next immediate cause or ground of the loue of God is the spirit of God in vs and not any created habite as of faith hope and the rest which opinion all Diuines confute in their Commentaries on the 1. booke Sent. dist 17. especially Saint Thomas in 2.2 q. 23. and in his questions who answereth 24. obiections that might be made for Lombards opinion Bellarm. ibid. c. 8. p. 77. Fourthly three rankes of Popish Writers at variance VVHence grace proueth effectuall are three opinions The first of them which hold the efficacy of grace to stand in the assent and co-operation of mans will and therefore these hold it in mans power to make grace effectuall which otherwise in it selfe would be but sufficient The other of those which thinke effectuall grace to be the naturall action of God which determines the wil to will and choose that good which was inspired to them by exciting grace This opinion seemes eyther the same with the error of the Caluinists and Lutherans or very little different The Abettors of this opinion like it because they thinke it is Augustines but that it was not his may be shewed by foure arguments c. The third is the meane betweene both these extremes Bellarmine ibid. c. 12. p. 97.98 c. Fiftly Popish Diuines diuided MAny Catholike Diuines and almost all teach that euery man hath sufficient grace giuen him for the place and time and yet without preuenting grace no man can desire or receiue it So Alexander Alensis Albertus Magnus S. Thomas Bonauent Scotus P. Adrian Io. Roffensis c. Bellarm. l. 2. of grace and freewill c. 1. p. 116. Sixtly Andr Vega against Abulensis Adrian Caietane Roffensis ALthough sufficient and necessary ayde to rise from sinne be not wanting to any man for the time and place yet it is not present at all times This proposition is not mine onely but it is confirmed by Abulensis Adrianus 6. Caietane Roffensis Driedo Tapperus But Andreas Vega saith that sinners may be at any or euery time conuerted yet he addes that they cannot at euery time bring that their possibility to effect so he partly affirmes and partly denies it Bellarm l. 2. c. 6. p. 131. Seuenthly Thomas and Caietane and Bellarmine against other Doctors DIuines indeede dispute whether predestination belong rather to the vnderstanding or to the will But I like the opinion of Cardinal Caietane and St. Thomas who hold it rather of the vnderstanding and the rather because it is Saint Augustines in his booke De bono perseuerant cap. 17. Bellarm. ib. c. 9. p 154. Eightly Ambros. Catharinus and some others confuted by Bellarmine BVT let vs more at large expound that principal place out of Rom. 9. because Ambros. Catharinus and some other new Writers take it amisse Bellarm. ibid. cap. 10. pag. 157. Ninthly some namelesse Authors confuted by Bellarm. THE distinction which some Catholikes make betwixt predestination and election that predestination is before election predestination is the meanes election respects the glory it selfe predestination is free election depends on the praeuision of our good works See by Bellarmine the same booke cap. 15. p. 186. confuted as disagreeing from Scripture and reason Tenthly eight seuerall opinions of Popish Doctors THe first opinion is That freewill doth consist properly in our act not in any habite c. so teacheth Herueus 1. quodlibet q. 1. who places freewill in those acts of the vnderstanding and will which goe before deliberation or the conclusion of deliberation The second is Bonauentures opinion who

some hold it is in iustice and condignity as Dominicus a Soto vpon 4. d. 21 Nauarrus de Iubil not 22. Others hold it meerely vpon the mercy and bounty of God and therfore only of congruity So Caietane Petrus a Soto Cordubensis Bellarm. l. 1. cap. 14. pag. 86.87 DECAD X. First Bellarmine against Caietane CAietane holds that he that would be helpt in Purgatorie by suffrages must haue beene not onely in the state of grace but deuoted to the keyes of the Church and studious and carefull to helpe others while hee was aliue by his suffrages But this opinion of Caietane though it be profitable and godly yet it is not true and confuted by euery one Bellarmine l. 1. cap. 14. pag. 90. Secondly Bellarmine against Praepositinus THe opinion of one Praepositinus of the common helpe which suffrages giue to the deceased See confuted by Bellarm. l. 1. c. 14. pag. 90. Thirdly Bellarmine with S. Thomas against himselfe and Durandus WHereas Bellarmine in his 4. booke de Christo chap. 16. had said It is probable that Christs soule went downe to all the places of hell and had confuted S. Thomas his answere of his descending in effect and vertue for so saith he we might with Durandus say that Christ did descend to no place otherwise then in effect Now vpon better consideration he saith he holds Thomas his opinion and some other Schoolemen rather to be followed Bellarm. Recognitions pag. 11. Fourthly Bellarmine against himselfe and Pighius I Approue not that I said with Albertus Pighius that Saint Paul appealed to Caesar as to his lawfull prince The first answere therefore is to be stood in that S. Paul appealed to him de Facto not de Iure as the supreame Iudge of Iudea not as his superior Bellarm. Recognition pag. 17. Fiftly Bellarmine against some not named WHereas we said that the opinion of those which teach that infallibility of iudgment is not in the pope but in the generall Councell is not altogether hereticall but erroneous and neare to heresie Now it seemes to vs so erroneous that it may iustly by the Churches iudgement be condemned as hereticall Bellarm. Recognition pag. 19. Sixtly Durand against S. Thomas and Bellarm. I Doe not like that I said Infidell princes cannot by the Church be depriued of the Dominion they haue ouer the faithfull except they goe about to turne their subiects from the faith of Christ for though Durandus whom I followed vpon 2. Sent. dist 44 q. 3 doe probably dispute this against Saint Thomas yet the authority of Saint Thomas ought iustly rather to preuaile Bellarm. recognition p. 44. Seuenthly St. Thomas Dominicus a Soto Nauar. opposed by some new Writers I Wrote that ciuill power in Kings and Princes is not immediately from God but mediately from the councell and consent of men And because this is the common opinion I did not striue to proue it But now since of late some haue written that the ciuill power of Kings is no lesse immediately from God then the power of the pope I hold it necessary to adde somewhat of this point and first I bring forth the author of this opinion Saint Thomas 2.2 q. 10. art 10. Dominicus a Soto of the Canonists Nauarrus c. Bellarm. recognition p. 57. Eightly Suarez against Bellarmine HOw Franciscus Suarez reprehends Bellarmine concerning Rupertus his errour of Impanation See Bellarmine recognition p. 80. Ninthly some namelesse Papists against Bellarmine THE exceptions taken by Catholikes against Bellarmine for saying that the conuersion of the bread is adductiue not productiue and his defence See Recognition pag. 81. Tenthly Fr. Suarez against Bellarmine and Iohn of Louan FRanciscus Suarez disp 41. de Euchar reprooues Bellarmine and Io. of Louan for teaching that Christ gaue the Sacrament in the forme of bread in the time of his legall supper and the wine when Supper was ended after many other businesses and actions How Bellarmine cleares himselfe See Recognition pag. 84. First Bellarmine against Gropperus I Cyted the Enchiridion of Iohn Gropperus which he is said to haue written vnder the name of the Councell of Colen but though Gropperus himselfe were a Catholicke yet in that booke there are no small errours as we haue shewed and therefore it is not without cause put into the number of bookes prohibited An. Dom. 1596. Bellarm. Recognition pag. 87. Secondly Bellarmine against Abulensis Adrian Caietane c. WE said that many Authors held that sufficient helpe is not giuen at all times to rise from sinne but onely in respect of time and place as Abulensis Adrianus Caietan But we are to note that these Authors doe not onely say that which we say but somewhat also which we say not That vnto some men for the greatnesse or multitude of their sinnes God in his certaine Decree denies helpe in the rest of their life So Abulensis quaest 12. vpon 4. Exod. Adrian quaest 3. de paenitentia Caietanus Ientaculo 8. q. 1. which three Doctors seeme to be borne out by three holy Fathers Saint Anselme in Comment vpon 12. Matt. Saint Isidor lib. 2. de summo bono Saint Austen For me as I dare not reproue so great Authors so I hold it an holy course thus to thinke of God in his goodnesse that there is no men which while they liue are not in time and place visited by the regard of his diuine grace Bellar. Recognit p. 105. Thirdly Popish Doctors disagreeing BEcause while I writ this there is great controuersie amongst our writers about the Kingdome of Christ I thought good to explaine my selfe further I hold therefore that heede is to be taken of godly men least they so vphold Christs temporall Kingdome that they denie his pouertie That his Kingdome therefore was not temporall but spirituall besides the auncient is well taught by two accurate Interpreters Cornelius Iansenius and Adamus Sasbout c. Bellarm. Recognit pag. 25. THE PEACE OF ROME THE FOVRTH BOOKE CONTAINING ABOVE THREE-SCORE different opinions of Papists in that one point of Confession all sauing 5. or 6. of the last confessed by Nauarrus DECAD I. 1. The Glosse and Gratian against Nauarre and the common opinion THough the Glosse 1. and 2. in cap. Lachrymae and Gratian de paen dist 1. hold a● man excluded from Confession by his contrition so as being once throughly contrite he is not of necessity in due time to confesse which they proue by diuers Authorities from the Canon law and from Saint Crysostome and Saint Austen yet we must with a sure faith hold and defend that although by the contrition of the heart alone without actuall confession our sinnes are remitted yet that he to whom they are pardoned is bound in due time if opportunity can be had to confesse them Nauarrus in his Commentaries vppon the seuen distinctions of penance abridged by Gregorie Sayrus chap. 4. of his Summa Sacram. paenitentiae printed at Venice with