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.

DECAD. IX.

First, Sotus against Paludanus.

IT is the iust man onely, that can helpe soules by his suffrages: for the vniust can∣not satisfie for himselfe, much lesse for o∣thers. But you will say, What if a iust Prelate commaund his spirituall sonnes, to pray or fast for the departed, and those sonnes be vniust? Paludanus answeres vpon 4. Sent. dist. 45, q. 1. That all those deuotions doe profite the dead: But Sotus vp∣pon better grounds denies it, in the same place. quaest 2. art. 2. Bellarm. ibid. c. 17. p. 147.

Secondly, Caietane: some other Diuines, and the common opinion in three differences.

BVt our Diuines dissent about particular suffrages: for Caietane in the first Tome of his Opuscul. (trac. 16. q. 5.) teaches, that all soules indeede may be, and are helpt by the generall suffrages; but that by par∣ticular suffrages; those soules onely are helped, which haue particularly deserued to be helped by them, and such he holds to be those, who haue had a speciall deuotion to the Keyes of the Church, and haue beene careful for the soules of others.

Others, whom Saint Thomas cites [vpon 4. dist.

45. q. 2. art. 4.] say, that the suffrages which are made for one, doe not onely profite him, but all others, and not him more then others: as a Candle lighted for the Master, equally giues light to the seruants in the same place. But the common opinion is be∣tweene both these; that particular suffrages profite all them, and them onely (as in the nature of satisfa∣ction) for whom they are made. Bellarmine ibid. ch. 18. pag. 151.

Thirdly, Thomas and Bellarmine against Guilielm. de Sancto amore.

Guilielmus de Sancto Amore, would haue that place of Christs speech (Goe sell all, and giue to the poore, &c.) vnderstood onely of the preparation of the minde, that it should be so disposed, as that it could part with all things; against whom Saint Thomas wrote, opusc. 19. Bellarmine, l. 2. de membr. Eccles. mil. cap. 9. pag. 228.

Fourthly, Gulielm. de Sancto Amore, confuted by Bellarm.

ANother error was, that of Gulielmus de Sancto A∣more, and after him of Io. Wickliffe, who teach, that Monkes are bound to liue by the worke of their own hands, &c. Bellarm. B. of Monks, cap. 41. pag. 420.

Fiftly, Erasmus, Agrippa, Ferus against all Catholikes.

ERasmus, Cornelius Agrippa, Io. Ferus haue in our dayes reuiued that opinion of the Ma∣nichees, that warre is not lawfull for Christians, holding herein with the Anabaptists. Bellarm. l. de Laicis. c 14. p. 476.

Sixtly, eight opinions of Papists (and some ancient) concerning Purgatorie.

COncerning the place where Purgatorie is, there are many opinions: The first, of some who hold that the soule is there purged, where it sinned; and indeede that the soule is in diuers places purged, is probably gathered out of Gregory, l. 4. Dialog. cap. 40. and out of an Epistle of Petrus Damianus. But that all are punisht where they sinned, is not probable.

The second is, That the places of soules are not corporall, so held Austen, but he retracted it.

The third, That the place of punishment for the soule, is this world, &c.

The seuenth is, That not the earth, but the darke ayre, where the Diuels are, is the place of punish∣ment.

The eight is, the common opinion of Schoole∣men, That Purgatorie is in the bowels of the earth, neare to hell. Bellarm. l. 1. of Purgat. cap. 6. pag. 117.118.

Seuenthly Peter Lombard, Thomas, Bonauenture, Richardus, Marsilius against Thomas himselfe, Caietane, Durand.

THE Schoolemen inquire, whether the glory of the soule after the resurrection shall be greater then before: in two things they all agree: First, that the accidentall glory of the soule shall bee greater both in extention, and intention: Secondly, that the essentiall ioy shall be greater in extention, because it is now in the soule alone, then shall reach vnto the body also. But about the increase of essentiall glo∣ry in intention, they doe not agree: for Peter Lom∣bard in his 4. of Sent. d. 49. And Saint Thomas vpon the same place: And Saint Bonauenture, and Richar∣dus, and Marsilius say, that the essentiall glory shall then be greater in very measure, and degrees of in∣tention: But on the contrary, Saint Thomas 1.2. q. 4. art. 5. and Caietane, in the same place, and Durandus say, that the essentiall glory shall not be greater in degrees of intention, but in extent onely. I affirme two things: First, that the first opinion is more ac∣cording to Saint Austens meaning, and to Haymons in 6. Reuelat. and Bernards, &c. Secondly, that the second opinion is simply the truer: and therefore that Saint Thomas did well to change his opinion. Bellarmine 7. Controu. Gener. of the Church Triumph, l. 1. c. 5. pag. 58.

Eightly, Bellarmine against Mart. Peresius.

NEyther doth it hinder much, that the Fathers haue seldome mentioned (Dulia seruice) for when they say, that Images and Saints are to be wor∣shipped, and not with (Latria) they shew sufficiently, that they ought to be worshipped with that kind of seruice, which we call Dulia, as Beda cals it vpon Luke 4. and the master of Sent. withal schoolemen, l. 3. Sent. There was no neede therefore that Martinus Pere∣sius [in his worke of Traditions, part 3. consid. 7.] should say, that he did not greatly allow, that this name (Dulia) should be giuen to the worship of the Saints, since Dulia signifies seruice, and we are not the seruants of the Saints, but fellow-seruants, &c. Bellarm. same booke, c. 12. p. 83.

Ninthly, foure disagreeing opinions of Doctors.

How the Saints know what we aske of them, there are foure opinions of our Doctors: Some say, they know it by the relatiō of Angels: Others say, that the soules of the saints (as the Angels) by a certain marueilous celerity of nature, are after a sort euery where, and heare the prayers of their suppliants. The one of these is Austens, the other Hieromes, but ney∣ther of them is sufficient. Others say, that the Saints see in God all things, from the beginning of their blessednesse, which may in any sort concerne them,

and therefore also our prayers, which are directed to them: so teach Gregorie (B. 12. of his Morals) Saint Thomas, Caietane. Others lastly say, that the Saints doe not from the beginning of their blessednesse see our prayers in God; but that then onely they are re∣uealed by God to them, when we vtter them. And of these two latter, the first seemes to me to be sim∣ply the more likely: for if the Saints euer needed new reuelations, the Church would not so confi∣dently say to all Saints, Orate pro nobis, pray for vs, but rather would desire of God to reueale our prayers to them. Bellarm. ibid. c. 20. p. 129.

Tenthly, Bellarmine against Catharinus and Thomas Caietane.

THE second opinion, is of Ambrosius Catharinus in his treatise of Images, where he teaches, that God in the ten Commaundements simply forbids all Images: but that this precept was onely positiue and temporall. But this opinion is not allowed of vs, especially because Saint Irenaeus directly teaches, that the Decalogue is naturall, excepting onely that Precept of the Sabboth; and Tertullian in his booke of Idolatry, holdeth, that this precept is most of all now to be obserued: so Cyprian also, Austen, &c. The third is of Thomas Caietane vpon 20. Exod. which tea∣cheth, that not euery Image or Idoll is there forbid∣den, but onely that there is forbidden to any man, to make to himselfe any Image, which he will take for

his God. This opinion displeases me onely in the manner of speech; for Caietane takes an Image and an Idoll both for one, which is false, &c. Bellarm. l. 2. contr. 7. gener. c. 7. That is, De Imaginibus sanctorum, l. 2. c. 7. p. 176.

Notes

• Qui potest suf∣fragijs, &c.
• At dissentiunt de suffragijs ••••••••••••ularibus, &c.
• Quarta expos. &c.
• Alter error fuit Gul. &c.
• Eandem haere∣sin nostro saeculo, &c.
• Quaestio quarta sequitur ••vbi sit Purgat.
• Est autem hic notandum scholasticos, &c.
• Ne{que} obstat quod esti Patres, &c.
• De modo autem quo cognoscunt, &c.
• 3. par. q. 10. ar. 2
• Secunda opinio, &c.