Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	teach_v	4,044	5	6.3549	4	false

Text snippets containing the quad

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

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

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

God because we cannot know the intention of the Minister without which they are are no Sacraments A Religion that rackes the conscience with the needlesse torture of a necessary shrift wherin the vertue of absolution depends on the fulnesse of confession and that vpon examination and the sufficiency of examination is so full of scruples besides those infinite cases of vnresolued doubts in this fained penance that the poore soule neuer knowes when it is cleare A Religion that professes to be a bawd of sin whiles both in practise it tollerates open stewes and prefers fornication in some cases to honourable Matrimony and gently blanches ouer the breaches of Gods Law with the name of venials and fauourable titles of diminution daring to affirme that veniall sinnes are no hinderance to a mans cleanenesse and perfection A cruell Religion that sends poore infants remedilesly vnto the eternall paines of hell for want of that which they could not liue to desire and frights simple soules with expectation of fained torments in purgatory not inferior for the time to the flames of the damned how wretchedly and fearefully must their poore Laicks needes die for first they are not sure they shall not goe to hell and secondly they are sure to be scorched if they shall goe to heauen A Religion that makes nature vainly proude in being ioyned by her as copartner with God in our iustification in our saluation and idly puffed vp in a conceit of her perfection and ability to keepe more lawes then God hath made A Religion that requires no other faith to iustification in Christians then may be found in the Diuels themselues who besides a confused apprehension can assent vnto the truth of Gods reuealed will Popery requires no more A Religion that in stead of the pure milke of the Gospell hath long fed her starued soules with such idle Legends as the reporter can hardly deliuer without laughter their abettors not heare without shame and disclamation the wiser sort of the world read those stories on winter euenings for sport which the poore credulous multitude heares in their Churches with a deuout astonishment A Religion which least ought should be here wanting to the doctrine of diuels makes religious prohibitions of meat and differences of diet superstitiously preferring Gods workmanship to itselfe and willingly polluting what he hath sanctified A Religion that requires nothing but meere formality in our deuotions the worke wrought suffices alone in sacraments in praiers So the number be found in the chappelet there is no care of the affection as if God regarded not the hart but the tongue hands while he vnderstāds vs cared litle whether we vnderstand our selues A Religion that presumptuously dares to alter and mangle Christs last institution and sacrilegiously robbes Gods people of one halfe of that heauenly prouision which our Sauiour left for his last and dearest legacy to his Church for euer as if Christs ordinance were superfluous or any shaueling could be wiser then his Redeemer A Religion that depends wholly vpon nice and poore vncertainties and vnproueable supposals that Peter was Bishop of Rome that he left any heires of his graces spirit or if any but one in a perpetuall and vnfaileable succession at Rome That he so bequeathed his infallibility to his chayre as that whosoeuer sits in it cannot but speake true that all which sit where he sate must by some secret instinct say as he taught That what Christ said to him absolutely ere euer Rome was thought of must be referred yea tyed to that place alone and fulfilled in it That Linus or Clemens or Cletus the schollers and supposed successors of Peter must be preferred in the Headship of the Church to Iohn the beloued Apostle then liuing That he whose life whose penne whose iudgement whose keyes may erre yet in his pontificall chayre cannot erre That the golden line of this Apostolicall succession in the confusion of so many long desperate Schismes shamefully corrupt vsurpa●ions and intrusions yeelded heresies neyther was nor can be broken Denie any of these and Poperie is no religion Oh the lamentable hazard of so many Millions of poore soules that stand vpon these slipperie tearmes whereof if any be probable some are impossible Oh miserable grounds of Popish faith whereof the best can haue but this praise that perhaps it may be true A Religion that hath beene oft dyed in the blood of Princes that in some cases teaches and allowes rebellion against Gods annointed and both suborneth treasons and excuses pities honours rewards the actors A Religion that ouerloades mens consciences with heauy burdens of infinite vnnecessary traditions farre more then euer Moses commented vpon with all the Iewish Masters imposing them with no lesse authority and exacting them with more rigour then any of the royall lawes of their Maker A Religion that cozens the vulgar with nothing but shadowes of holines in pilgrimages processions offerings holy-water latine seruices images tapers rich vestures garish altars crosses censings and a thousand such like fitt for children and fooles robbing them in the meane time of the sound and plaine helpes of true piette and saluation A Religion that cares not by what wilfull falshoods it maintaines a part as Wickliffes blasphemy Luthers aduise from the diuell Tindals community Caluins fayned miracle and blasphemous death Bucers necke broken Bezaes reuolt the blasting of Huguenots Englands want of Churches and Christendome Queene Elizabeths vnwomanlines her Episcopall iurisdiction her secret fruitfulnes English Catholicks cast in Beares skins to dogges Plesses shamefull ouerthrow Garnets straw the Lutherans obscene night-reuels Scories drunken ordination in a Tauerne the edict of our gracious King Iames An. 87 for the establishment of Popery our casting the crusts of our Sacrament to doggs and ten thousand of this nature malitiously raysed and defended against knowledge and conscience for the disgrace of those whom they would haue hated ere knowen A Religion that in the conscience of her own vntruth goes about to falsifie and depraue all Authors that might giue euidence against her to out-face al ancient truths to foist in Gibeonitish witnesses of their owne forging and leaues nothing vnattempted against heauen or earth that might aduantage her faction and disable her innocent aduersary Lo this is your choice if the zeale of your losse haue made me sharpe yet not malicious not false God is my record I haue not to knowledge charged you with the least vntruth and if I haue wronged accuse me and if I cleare not my selfe and my challenge let mee be branded for a slanderer In the meane time what spirituall phrensie hath ouertaken you that you can finde no beauty but in this monster of errors It is to you and your fellowes that God speakes by his Prophet O ye heauens be astonished at this be afraide and vtterly confounded saith the Lord for my people hath committed two euils They haue forsaken me the fountaine of liuing waters to digge them pits euen

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

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