to preach and testify his truth to infidels to whom if she be no fit witnes the fault is in God to send such insufficient witnesses as infidels are not bound to beleeue 6. And Bel is far deceaued in thinking that seeing or hearing make men sufficient witnesses of deuine and infallible truth or VVhat maketh sufficient vvitnesses of Gods truth the want of them maketh insufficient For not humane sense vvhich is subiect to error and deceit but Gods deuine assistance maketh men infallible and sufficient witnesses of his truth and the want of this insufficient Wherfore S. Mathew was as sufficient a witnes of Christs natiuity which he saw not as of other things he saw and S. Luke as sufficient a witnes of the things he wrote by hear say as S. Ihon who saw and heard almost al he wrote because they were equally assisted by God in their writing And in like sort the Church of what tyme soeuer is equally a sufficient and infallible witnes of Christs truth though she be not an eye or eare witnes of his speeches and actions as the primatiue Church was Because Math. 28. v. 20. Ioan. 14. Math. 16. Christs promises of his presence and the holy Ghosts assistance and that the gates of Hel should not preuaile against her appertaine equally to the Church of al tymes 7. But suppose that the present Church could not be a fit witnes as the primatiue Bel ansvvereth not to the purpose was what is this to the argument that proueth necessity of Tradition because without testimony of the Church we can not discerne true Scripture from false This Bel should ether graunt or deny if he meant to answer to the purpose and not tel vs of an other matter vz. That the present Church can be no fit witnes whereof if it were true wold follow that we can beleeue no Scripture at al seeing we haue no other infallible external witnes of Scripture 8. His second answer is That as Papists Bel p. 134. admit the Iewes Tradition of the old Testament to be Gods word and vvithal refuse many other Traditions of theirs So Protestants admit this Tradition Bel admitteth tradition of the Bible to be Gods worde and reiect al other And pag. 128. He dareth not deny Traditions absolutly yea admitteth them when they be consonant to Scripture Behold the silly fox in the toyle We contend against Protestants That Scripture is not sufficient to proue al points of Christian faith but that Tradition is necessary for some and Bel here confesseth it where is now the downeful of Popery Me thinks it is become the down fal of Protestantry Where is now Bels first proposition pag. 86. 88. That Scripture conteineth in it euery doctrine necessary to mans saluation Where is now that pag. 87. vve must not adde to Gods vvritten vvorde if this Tradition must needs be added therto where is now that the present Church can be pag. 134. not fit vvitnes if by her testimony we come to know Gods truth Where is now the curse which S. Paul as thou saist pag. 117. pronounceth Bel cursed of S. Paul by his ovvne iudgement against him that preacheth any doctrine not conteined in Scipture where is now That Scripture is the sole and only rule of faith 9 But seeing the fox is in the toyle we pag. 128. must needs haue him preach and tel vs of whome he first had this Tradition Perhaps he wil confesse with his brother Doue that Protestants had the Bible as Gods worde Doue of Recusancy pag 13. from Papists Sure I am he can name no other of whome he first had it Likewise he must tel vs. How he beleeueth this Tradition Whether as fallible and humane truth or as infallible and deuine If as fallible and humane surely he can beleeue nothing in the Bible as deuine truth If as infallible and deuine truth surely the Papists Church for whose only testimony speaking of outward testimonies Protestants first beleeue as an infallible truth that the Bible was Gods worde hath infallible authority 10. Nether is Bels comparison true For we beleeue not the old testamēt to be Gods worde for any Tradition which the Iewes haue but which the Catholique Church hath from the Apostles their successors euen as S. Austin writeth from the very Cont. epist fundam c. 4. to 6. seat of Peter to whom our Lord commanded his sheepe to feed to this present Bishop who deliuered vnto the Church and she to vs as wel the olde as the new testament for Gods worde Let Bel if he list beleeue the old testament for the tradition of Iewes and if he can not finde the like vninterrupted tradition for the new testament but in the Papists Church let him confesse that for her authoriry he beleeueth this tradition as infallible truth and I aske no more 11. But what shift findeth he for this notorious contradiction in admitting one tradition and before impugning traditions in general Forsooth because as he saith and it is his fourth solution VVhen Protestants Bel p. 135. say Scripturs conteine al things necessary to saluation they speake of Scripturs already agreed vpon Protestants admit tradition to be such and so exclude not this tradition but vertually include it in their assertion Behold the fox againe in the toile admitting one tradition ful sore against his wil. O violence of truth saith S. Austin l. cont Donatist post Collar c. 24. stronger then any racke or torment for to wring out confession For here Bel in name of Protestants confesseth that Protestants ouerthrovv their ovvne arguments against traditions they must needs admit one tradition which not only ouerthroweth al their arguments against other traditions For why may they adde one tradition to Gods written worde rather then more why may they beleeue any thing out of Scripture and no more why is one tradition equal to Gods written worde and no more How is one tradition certaine and no more But also sheweth that ether they receaue this tradition for no authority at al but only because it pleaseth them or that they beleeue it as infallible verity for the authority which they account but fallible For I aske why they beleeue this tradition If they answer because it commeth from God I demand how they know that Not by the Bible as is euident If by the Church then I aske why they beleeue the Church rather in this tradition then in other and whether they beleeue her testimony to be infallible in this point or no And whatsoeuer they answer they must needs fal into the toile 12. His third solution is That the nevv Bel p. 135. Testament is but an exposition of the olde and therfore may be tryed and discerned by the same But Syr wil you indeed try the new testament Bel vvil examin Scriptures wil you take vpon you to iudge Gods worde Surely this pride exceedeth Lucifers this is
euident then the holy Fathers when they speake of beleeuing the Ghospel they meane of deuine and Christian faith And what faith should S. Austin meane of but of such faith as he exhorted the Maniches vnto which was deuine And in the place alleadged by Bel he calleth outward teaching helpe to faith and only meaneth that a man can not learne faith of man alone without al inward teaching of God And therfore addeth That if he be not within who teacheth the Tract 3. in 1. Ioan. 10. 9. hart in vayne is our sound and where Gods inspiration is not there in vaine words sound outwardly which is most true and nothing against vs. Lastly it is against reason For the authority of Gods Church is not meere humane but in some sort deuine as a witnes by God him selfe appointed to testify his truth And therfore he said vvho heareth Luc. 10. v. 16. you heareth me therfore the faith that proceedeth from such authority is not humane 22. Wherfore Bel not trusting much to this shift flyeth to an other vz. That S. Austin said not these vvords of him selfe as he vvas then a christian but as he had bene in tymes past a Maniche This he proueth Because in the same chapter he saith That the authority of vntruth 93 1. vntruth 94 2. vntruth 95 3. the Ghospel is aboue the authority of the Churche in the chapter before That the truth of Scriptures must be preferred before authority consent of nations and the name of Catholique and promiseth to yeeld to Maniches doctrine if he shal be able to proue it out of Scripture But both this answer and proofs are most falsly auouched vpon S Austin For if he had meant the foresaid words of him selfe only as when he was a Manichist he wold not haue said Non crederem nisi commoueret c. I wold not beleeue vnles the Church did commoue me But non credidissem nisi commouisset I had not or wold not haue beleeued vnlesse the Church had commoued me Which Bel wel marking made him say so in english though he had not said it in latine Besides False translat 12. in the same chapter he addeth Qua authoritate Catholicorum infirmata iam nec potero Euangelio credere which authority of Catholiques being discredited I shal not be able now marke Bel to beleeue the Ghospel Moreouer cap. 4. he said That besides other motiues the authority of Catholiques tenet doth holde me in the lap of the Church 23. Bels proofs are nothing but his owne vntruths For though it be true That the Scripture is of greater authority then the Church yet nether doth S. Austin say it in that place nether maketh it any thing against vs. For albeit the Scripturs be in it selfe of greater authority yet the authority of the Church is both infallible and more euident to me And what maruel if for an infallible authority more euident I beleeue an other though greater yet not so manifest As S. Ihon was sent to giue testimony of Christ Ioan. 1 v. 8. and yet far inferior to Christ Nether saith S. Austin That truth of Scripture is to be preferred before authority and consent of Catholiques But Bel added the worde Scripturs as though S. Austin meant that their truth could be knowne without the authority of Catholiques or be opposit vnto it which he manifestly denyeth Nether meaneth he of the truth of Scripturs which the Manichist against whom he wrote reiected almost wholy and he him selfe professeth he could S. Austin speaketh of most manifest and euident truth and such is not the Scriptures not take for truth if it were contrary to Catholiques but of any knowne truth in general which he saith and truly is to be preferred before al authority opposit vnto it because such authority is not infallible but false and deceitful And therfore he speaketh vppon supposition that if it were true which other where he auoucheth to be impossible that Manichists taught truth and Catholiques error then their truth vvere to be preferred before the name of Catholiques consent of nations and authority begun with miracles nourished vvith hope encreased vvith charity established vvith antiquity and succession of Priests euen from the seat of Peter to vvhom our Lord after his resurrection commanded his sheep to be fed vnto this present Bishop But saith the glorious Saint vnto maniches I after him to Protestants Amongst you only soundeth the promise of truth vvhich if it vvere so manifest as it could not be doubted of it vvere to be preferred before al things that hold me in the Catholique Church 24. His third vntruth of S. Austins promise is directly contrary to S. Austin in the S. Austin vvold not beleeue Maniche though he had manifest Scripture Sup. paragr 18. same place If saith he thou shalt read any manifest thing for Manichey out of the Ghospel I vvil beleeue nether them nor thee Not them because they lyed to me of thee Not thee because thou bringest me that Scripture vvhich I beleeued through them vvho haue lyed As for Bels reasons to proue that we beleeue nothing with deuine faith for authority of the Church they are easely answered For though the formal obiect of faith be the first verity yet not simply as it is in it selfe but as it is proposed vnto vs by the Church And therfore though we beleeue nothing but because it is spoken and reuealed by God yet because he speaketh not immediatly to vs by him selfe but by the mouth of his Church whome who so heareth heareth God and Luc. 10. v. 16. 1. Thess c. 2. v. 13. whose worde is not mans worde but truly Gods worde therfore faith is not without the testimony of the Church As for S. Austins authority it hath bene answered before as also his arguments which Bel bringeth against Traditions CHAP. X. Of the certainty of Apostolical Traditions THERE are certaine and vndoubted Apostolical traditions This is against Bel pag. 128 129. c. But I proue it because the traditions of the Byble to be Gods worde of the perpetual virginity of our B. Lady of the transferring of the Sabbath and such like are certaine and vndoubted Besids if in the law of nature and Moyses traditions were keapt certaine why not in the law of grace But more euident wil the conclusion be if we descend to perticuler traditions which Bel endeuoreth Bel p. 128. 129. to proue vncertaine First he setteth-downe this Proposition Vnwritten traditions are so vncertaine as the best learned papists are at great contētion about them This he proueth in the tradition of Easter about which contended S. Victor P. the Bishops of Asia aboue 1400 years agoe both earnestly alleadging Apostolical traditions Likewise S. Anicetus and S. Policarpe who liued al within 200. years after Christ when the Church was in good estate and stayned vvith fevv or no corruptions 2. Marke good Reader his conclusion and proofs therof and thou wilt
to 1. S. Paul and corrected this error so I would wish Bel to do His third place is 2. Timoth 3. v. 15. Holy scriptures are able to make thee vvise to saluation This maketh not against vs. both Hovv Scriptures are able to make men vvise to saluation because we deny not that Scripturs are able to make men wise to saluation but only deny that they alone do it As also because we graunt they actually conteine whatsoeuer is necessary to euery mans saluation and vertually whatsoeuer els And lastly because the forsaid words are meant only of the old Testament which S. Timothy saith S. Paul there Had learned from his infancy which alone being not as Protestants confesse absolutly sufficient so as we may reiect the new testament they can not therof inferre Scripture to be so absolutly sufficient as that we may reiect Traditions Now let vs come to his proofs out of Fathers which particulerly proceed against Traditions CHAP. IIII. Bels arguments out of Fathers touching sufficiency of Scripture and Traditions ansvvered VIncentius lyrin who lyued in S. Austins Vincent Lyrin con haereses tyme Writeth That he enquiring of many holy and learned men How he should escape heresy they al answered him by sticking to Scripture and the Churches Traditions And. S. S. Ireney lib. 3. c. â— Ireney writeth of him selfe that by traditions of the Church of Rome he confounded al those that teach otherwise then they should No maruel therfore if Bel being desyrous noâ— to escape but to spread heresy and loth to be Ould heretiks detest traditions S. Iren. Tortullian S. Hilarie S. Augustin c. 1. to 6. S. Epiphan confownded do with the olde hereticks Marcionits and Valentinians ex Iren l. 3. c. 2. and Tertul. de praescrip with the Ari ans ex Hilario l. cont Constant August l. 1. contr Maximin with the Aerians ex Epipha her 75. with the Ennomians ex Basil l. de spir sanct c. 27. 29. with the S. Basil Nestorians and Eutichians ex 7. Synod 7. Synod act 1. impugne Traditions And let not the Reader maruel that Bel bringeth the words of dyuers Fathers against Traditions which almost al are obiections taken out of Bellarmin Bollarm lib. 4. de verbo Dei c. 11. For they make no more for his purpose then the words of Scripture did for the Diuel or Iewes when they alleadged them Math. 4. v. 6. Ioan. 12. v. 34. against Christ And we Wil bring such expresse words of the same Fathers for Traditions as shal cleare al suspition and can admit no solution 2. First he cyteth Dionis Areopag saiing Bel pag. 94. S. Dionys de diu nom c. 1. vve must nether speake nor thinke any thing of the Deity praeter ea beside those things vvhich Scriptures haue reuealed I might except that Protestants deny Dionis Areopag to be Centur. CeÌ„t. 1. lib. 1. c. 10. Luther Caluin ex Bellarm. l. 2. de Monachis c. 5. author of those bookes but I neede not For the words make nothing to the purpose both because they forbid only speaking or thincking of the Deity beside that which Scripture reuealeth as also because by praeter he vnderstaÌ„deth not euery thing out of Scripture els we should not vse the words Trinity and Consubstantiality but only such as are quite beside and neither actually nor vertually are conteined in Scripture But let S. Dionis tel plainly his owne minde concerning Traditions Those first Captaines saith he and Princes of our Hierarchy haue S. Dionys l. de ecclesiastic Hierarch c. 1. deliuered vnto vs diuyne and immaterial matters partly by written partly by their vnvvritten institutions How could Apostolical Traditions be more plainly auouched 3. Two places Bel bringeth out of S. Austin S. Augustin 2. de doct Christian c. 6. 2. de peccat mer. remiss â— vlt. which because we alleadged them in cap. 1. conclus 2. and proue no more then is there taught I omit And as for S. Austin he not only auoucheth Apostolical Traditions epist 118. but de Genes ad litt l. 10. c. 23. tom 3. professeth that baptisme of infants were not to be beleeued if it were not an Apostolical tradition and obiecteth them against the Pelagians in lib. cont Iulian. amoni and giueth vs this rule to knowe them If S. Austins rule to knovv Apostolical traditions S. Ireney lib. 3. c. 1. the whole Church obserue them and no Councel appoynted them l. 2. de bapt c. 7. 6. 23 24 S. Ireney he cyteth because he writeth That the Ghospel which the Apostles preached they aftervvard deliuered vnto vs in Scriptures and it is the foundation of our faith These words proue no more then that the Apostles preached not one Ghospel writ an other but one and the selfe same But that euery one of them or any one of them writ euery whit they al preached S. Ireney affirmeth not And his affection to Traditions is euident both out of his words before rehearsed as also lib. 3. c. 4. where he saith we ought to S. Ireney keepe Traditions though the Apostles had written nothing And affirmeth many barbarous nations of his tyme to haue beleeued in Christ keapt the doctrine of saluation and antient Tradition without Scripture 4. The next he produceth is Tertullian â—el pag. 95. Tertul. con Hermogen writing thus I reuerence the fulnes of Scripture which sheweth to me the Maker and the things made And soone after But whither al things were made of subiacent matter I haue no where readde let Hermogenes shoppe shew it written If it be not written let him feare that wee prouided for them that adde or take away Answer Tertullian speaketh of one perticuler matter which the hereticke Hermogenes of his owne head not only without Tradition or Scripture both contrary to both taught of creating the worlde of subiacent matter not of nothing And no maruel if Tertullian said the Scripture was ful in this poynt and required Scripture of Hermogenes for proofe of his heresy being sure he could alleadge no Tradition But for true Traditions Tertullian is so great a manteiner of them as lib. de prescrip he thincketh hereticks ought to be confuted rather by them then by Scripture and other where affirmeth Tertull. lib. de Corona milit lib. 1. cont Marcionem l. 2. ad vxorem diuers things to be practised in the Church as the ceremonies in baptisme signe of the Crosse and such like only by authority of Tradition without al proofe of Scripture vvhere of saith he Tradition is the beginner custome conseruer and faith the obseruer 5. Of S. Cyprian Bel much triumpheth Bel pag. 96. because writing against one particuler Tradition Primo imitare pietatem humilitatemque Cipriani tunc profes consilium Cipriani August lib. 2. cont Crescon cap. 31. to 7. S. Cyptian epist ad Pom peium of not rebaptizing the baptized by hereticks which he thought had
bene a meere humane and mistaken tradition he saith Cometh it from our Lord or the Gospels authority Cometh it from the Apostles precepts or epistles For God witnesseth that the things are to be done which are written and proposeth to Iesus Name saying Let not the booke of this law depart from thy mouth but thou shalt meditate therin day and night that thou mayst obserue to doe al things that are written in it If therfore it be commanded in the Ghospel or contayned in epistles of Apostles or acts that who came from any heresy be not baptized but hands imposed vpon them for pennance let this diuine and holy Tradition be kept 6. These words at the first view seeme to make for Bel but if the cause and circumstances of S. Cyprians writing be considered S. Cyprian they make rather against him S. Cyprian neuer reiected al Traditions yea by it l. 2. epist 3. he proued water to be mingled with wyne in the sacrifice and in the epistle cited by Bel biddeth vs recurre to Apostolical Tradition but only the foresaid Tradition because he thought as he saith epist ad Iubaian that it was neuer before commanded or written but as he writeth epist ad Quint mistaken for an other Tradition of not rebaptizing such as fal into heresy Wherfore Bel pag. 118 most falsly affirmeth 79 vntruth S. Cyprian Epist ad Iubaian ad Pompeium ad Quintinum Euseb lib. 7. c. 3. that he sharply reproued P. Steeuen for leaning to Tradition For he reproued him only for leaning to a mistaken as he supposed Tradition And as it is euideÌ„t out of his epistles and the histories of that tyme the question betwixt him and S. Steeuen pope was not whether Tradition were to be obserued or no but whether this were a true Tradition or no. Wherin S. Cyprian erroniously thincking it to be a mistaken tradition argued against it as he did demanding Scripture for proofe therof which he would neuer haue done if he had not thought it to haue bene mistaken The most therfore that Bel hath out of S. Cyprian for him selfe is that what is not true tradition must be proued by Scripture which I willingly graunt but it maketh nothing for his purpose as is euident S. Augustin lib. de vnic bapt c. 13. l. 1. de bapt coÌ„t Donat. c. 18. 39. epist 48. Vincent Lyrin contr â—aeres 7. But many things I obserue in S. Cyprian which make against Bel. 1 He admitteth dyuers Traditions Bel reiecteth al. 2. He impugneth one only Tradition Bel impugneth al. 3. He erred in impugning one and much more Bel in impugning al. 4. He recanted his error before his death as S. S. Augustin l. 6. de bapt c. 2. S. Hieron dial contr Luciferian Austin thincketh and of his fellow bishops S. Hierom testifyeth Bel persisteth obstinatly 5. He erred in a new question and not determined in a ful Councel saith S. Austin Bel erreth in antient matters decyded S. August l. de vinc baptism c. 13. lib. 5. de bapt c. 17. S. Cyprian epist ad Iubaian S. Hieron contr Lucifer August sup S. Cyprian epistol ad Pompei Euseb lib. 7. c. 3. Vincen. coÌ„t haeres S. Cyprian l. 1. epist 3. by many general Councels 6. He although he thought the Pope did erre yet seperated not him selfe as Bel doth from his communion as him selfe and S. Hierom testifyeth 7. He condemned none that followed the Popes opinion against his as Bel doth 8. He thought the Pope to erre in a coÌ„mandment onely of a thing to be done Bel condemneth him of errors in his iudicial sentences of faith where as S. Cyprian professeth that false faith can haue no accesse to S. Peters chayre 9. He disobeyed for a tyme the Popes commandement concerning a new and difficult question Bel disobeyeth obstinatly his definatiue sentence 8. Hereby we see how litle S. Cyprian maketh See S. Austin lib. 2. contr Crescon c. 31. 32. to 7. S. Austin for Bel and though he had made more for him let him know from S. Austin lib. de vnic bapt c. 13. and lib. 1. de bapt cont Donatist c. 18. and epist 18. that this error was in S. Cyprian an humane and venial error and like a blemish in a most vvhite breast because it vvas not then perfectly defyned by the Church But in his followers saith he lib. 1. cit c. 19. it is smoake of hellish filthines and as Vincent Vincent Lyrin Lyrin writeth The author vvas Catholicque his follovvers are iudged heretiks he absolued they condemned he a child of heauen they of hel And let the Reader gather by this example the Example of the force of tradition and the Popes iudgement authority of Tradition and Pope For if one Tradition preuailed then against S. Cyprian and a whole Councel of Bishops alleadging dyuers places of Scripture much more it wil preuaile against Protestants And if the Popes iudgement euen then when it seemed to many holy and learned Bishops to be against Scripture was supported only by Tradition did preuaile and they at last condemned as Heretickes who resisted much more it wil praeuaile against Protestants being vpholden not only by Tradition but by manifest Scripture also And Bel in blaming S. SteeueÌ„ Pope for preteÌ„ding 80 vntruth as he saith false authority sheweth him selfe to bee a malepert minister seeing S. Cyprian neuer reprehended him for any S. Cyprian such matter yea lib. 1. epist 3. acknowledgeth in the Church one Priest and iudge who is Christs Vicar meaning the Pope as is euident because lib 2. epist 10. he saith that the NouatiaÌ„s in making a false Bishop of Rome made a false head of the Church and l. 1. epist 8. and epist ad Iubaian that Christ builded his Church vppon S. Peter And as for S. Steeuen Vincent Lirin highly Vincent Lyrin con haereses S. Augustin lib. de vnie bapt cont Petil. c. 14. Bel pag 97. S. Athanas commendeth him and the very Donatists as S. Austin writeth confessed that he incorruptly gouerned his Bishoprike 9. Next he cyteth S. Athanasius cont Idol saying That Scriptures suffice to shew the truth True But that truth wherof S. Athanasius there disputed against Gentils to wit that Christ was God as he him self explicateth in these words I speake of our beleefe in Christ But saith Bel. He had made a foolish argument and concluded nothing at al if any necessary truth had not bene fully contained in Scripture As though S Athanasius had in these words argued against Gentils in which he only gaue a cause why he wrote that treatise Because saith he Though Scriptures suffice to shevv the truth and dyuers haue written of the same matter which argueth that he spake of some determinate truth yet because their writings are not at hand I thought good to vvrite But suppose he had argued what folly is in this argument Al contained in Scripture is truth Christs godhead is there
but authority of Scriptures and command of God teaching Answer In the first place S. Hierom speaketh of a perticuler opinion vz That Zacharias who was slaine betwene the Temple and the Altar was S. Ihon Baptists father which he supposeth to haue bene no Apostolical Tradition and therfore of it saith because it is not proued out of Scripture it is as easely reiected as affirmed But what S. Hierom writeth of a particuler opinion helde without tradition Bel can not iustly extend to certaine Traditions The second place maketh nothing against vs. Because the Traditions of the Church were taught by the Apostles and not by any other afterward And S. Hieroms meaning is to deny that any man may teach of his owne worde and authority any new doctrine as Montanus and such like Hereticks did but only that which they receaued from the Apostles who were as S. Paul saith Eph. 2. v. 20 our foundation The thirde place maketh les to the purpose For tradition is no error of Ancestors And Scripture we graunt to be followed but not it alone but as S. Hierom saith the commandment of God teaching whether it be by writing or tradition As for traditions S. Hierom plainly alloweth them Dialog cont Lucif where he confesseth it to be the custome of the S. Hierome Church to obserue many things by tradition as if they were written laws And epist ad Marcel receaueth lent and lib. cont Heluid defendeth our Ladies perpetual virginity only by tradition 16. Many more Fathers I might alleadge for traditions But I content my selfe with the testimonies of them whom Bel brought for the contrary Let the indifferent Reader weigh the places cited by him and me and vprightly iudge as he tendreth his saluation Whether the holy Fathers reiected or imbraced ecclesiastical traditions Perhaps Bel wil answer That the Fathers contradict them selfes and say as the false mother did Let them be nether myne nor thine but be deuided 3. Reg. 3. v. 26. But who remembreth Salomons iudgment wil by this alone perceaue to whom of right the Fathers belong I haue answered al that Bel hath brought out of them and most of the authorities alleadged by me especially those of S. Dionis S. Epipha S. Chrisost S. Basil admit no answer at al Now let vs come to Bels arguments out of Catholique writers CHAP. V. Bels arguments out of late Catholique vvriters touching sufficiency of Scriptures and Traditions ansvvered THE first he alleadgeth is the learned Bel p. 100. Roffensis artic 37. Luther and holy Bishop Fisher whom he vntruly tearmeth a canonized Saint with vs Because in one place he calleth Scripture the storehouse of al truthes necessary to be known of Christians And in an other saith when heretiks Veritate 4. cont art Lutheri contend with vs we ought to defend our cause with other help then Scripture Because saith Bel Popery can not be defended by Scripture and auoucheth vntruth 81. Papists to confesse That they can not manteine their faith by Gods written word Answer How Scripture may be called a Store-house of al truths necessary to Christians appeareth out of the first and second Conclusion And Sup. c. 1. parag 2. 7. in the said place B. Fisher writeth of Purgatory That though it could not be proued out of Scriture yet it ought to be beleeued for Tradition And in the secōd place he nether saith absolutly That we ought not to proue our faith out of Scripture at al nether to Catholiks nor to Heretiks Nor that we ought not to proue it out of Scripture euen against Heretiks For him selfe so proueth it against Luther And much lesse saith That we can not proue it out of Scripture as Bel falsly forgeth But his meaning is That when we dispute with Heretiks we ought to haue aliud subsidium quam scripturae other proofs beside Scripture hereof he geueth foure reasons 2. First because Luther professed to beleeue Purgatory though it were not in Scripture 2. Because Scripturs in some points at the first sight and in words seeme to fauor Heretiks more then Catholiques as appeareth in the controuersy between S. Hierom Heluidius about our Ladies perpetual virginity 3. Because Heretiks deny many parts of Scripture 4. Because though they admit the words yet they peruert the sense and meaning of Scripture which is as much saith Tertullian as if they denied the words And oftentimes the true sense is not so euident that it alone sufficeth to conuince an Heretik when to contend about it wearyeth as the same Tertullian writeth the constant ouer turneth the weak and scandalizeth the midle sort Wherupon he aduiseth Sup. cap. 19. vs wisely That in disputing vvith Heretiks before vve come to proofs out of Scripture vve try vvhose the Scriptures are to whose possession of right they belonge For that being cleared it vvil soone appeare saith he vvho hath the true Christian faith the true vnderstanding of Scripture and al Christian Traditions And the same meant B. Fisher who also citeth Tertul. his words make rather for Traditiōs then against them And if this course were taken with Protestants they wold be quickly confounded For they as Doue confesseth and it is euident Doue of Recusancy p. 13. had the Scripture from vs not by gift or loan For we nether gaue nor lent them to Protestants but by theaft and stealth as Turks and Infidels may haue them and therfore are wrong vsurpers of our goods and possessions and iustly may we say to them with Tertullian VVhen whence came Supra c. 37. you vvhat do you in my possession being none of myne By vvhat right Marcion Luther doest thousel my vvood vvith vvhat lycence Valentine Caluin doest thou turne a vvay my fovvntains VVith vvhat authoryty Apelles Beza doest thou moue my limits It is my possession vvhat do you others sovve and feed at your pleasure It is my possession I possesse it of ould I possesse it first I haue strong originals from the Authors vvhose the thing vvas Thus Tertullian And here I omit that Bel citeth an apocriphal sentence out of Esdr 3. 4. vnder the name of the wise man as if it were Salomons 3. Next he alleadgeth Canus his words Bel p. 101. Seeing the Canon of Scripture is perfect and most Canus de locis lib. 7. c. 3. sufficient to al things what need the vnderstanding and authority of Saints be adioined therto But Bel forgot to tel that Canus proposeth this only as an obiection which he answereth by denying the illatiō therin included Because saith he the Fathers are needful to right vnderstand the Scripture Nether denying nor graunting the Antecedent concerning the perfection and sufficiency of Scripture But how sufficient he thought Scripture to Canus be appeareth l. 3. c. 6. where after S. Ignatius epist ad Heronem he calleth them wolues Heretiks which refuse the Churches Traditions and c. 7. solueth the best arguments Protestans bring
this place serueth nothing 18. Bels sixt solution is That we beleeue Bel p. 136. not the Scripture to be Gods worde because the Church teacheth vs so but because it is of it selfe axiopistos worthy of credit and God inwardly moueth vs to beleeue it That we beleeue it not for the Churches authority he proueth Because els the formal obiect of our beleefe and last resolution therein should not be the first verity God him selfe but man which is contrary to S. Dionis and S. Thomas S. Dionis de diuin nom c. 7. S. Thom. 2. 2. q. 1. art 1. Aquinas who teach That the formal obiect of our faith is the first verity and S. Thom. addeth That faith beleeueth nothing but because it is reuealed of God Also because S. Austin saith That man learneth S. Augustin tractat 3. in Ioan. to 9. not of man that outward teachings are some helps and admonitions but who teacheth the hart hath his chayre in heauen That the Scripture is of it selfe axiopistos or worthy of credit we deny not only we deny that by it selfe without testimony of the Church we can knowe that it is so worthy Nether deny we that God inwardly moueth our harts to beleeue it only we say that therto he vseth also the testimony of the holy Church nor ordinarily moueth any therto without the external testimony of the Church wherfore albeit it be most true that we beleeue the Scripture to be Gods worde because God moueth vs therto yet false it is to deny that we beleeue it not also because the Church doth teach it Because Gods inward motion and the Churches outward testimony are no opposit causes and impossible to concurre to one and the same effect but the second is subordinate to the first and can not worke without it as the first though it can doth not worke this effect without the second Wherfore wel said S. Austin Non crederem Euangelio nisi Cont. epist fundam c. 4. to 6. me Ecclesiae authoritas commoueret I wold not beleeue the Ghospel vnles the authority of the Church did commoue me therto 19. This place of S. Austin so stingeth pag. 137. Bel as he wyndeth euery way to auoid it First he telleth vs that there is a great difference Bels lacke of latin betweene mouere and commouere because mouere is to moue apart by it selfe commouere to moue together with an other This difference is false For nether is mouere to moue apart but absolutly as it is cōmon to mouing apart or with an other Nether though commouere do more properly signify mouing with an other is it alwaies so taken as infinit places both of holy and prophane writers can testify yea Bel him selfe with in 8. lynes pag. 138. after englisheth it absolutly mouing But suppose it were what inferreth Bel thereupon Forsooth that S. Austins meaning is nothing els but that the authority of the Church did outwardly concurre with the inward motion of God to bring him to beleeue the Ghospel That the Church did ioyntly concurre to S. Austins faith of the Ghospel is certaine and so Bel translating commouere for iointly mouing I refuse not But false it is that the Church did iointly concurre with God only to the bringing of S. Austin to the faith of the Ghospel and not to the conseruing him in the same faith Because c. 4. he saith That if thou percase canst finde any manifest S. Austin thing in the Ghospel of Maniches Apostleship thou shalt weaken the authority of Catholiques with me who bid me beleeue not thee which authority being weakned now nether can I beleeue the Ghospel Behold the authority of Catholiques conserued S. Austin in the faith of the Ghospel without which he professeth that he could beleeue the Ghospel no longer And againe Amongst other things which most iustly as he saith holde him in the Church he reckoneth authority and succession in the Church 20. But do you thinke that Bel wil stand to his expounding of commouere and graunting the Church to concurre with the inward motion of the holy Ghost to bring a man to beleeue the Ghospel No surely For in the next page he telleth vs. That the pag. 138. authority of the Church did moue beholde iointly mouing forgotten S. Austin to heare the Ghospel preached and to giue some humane credit vnto it For deuine faith proceedeth not from the outward teachings of man as I haue proued saith he already out of S. Austin This denyal of deuine faith to proceed from outward teaching of man is directly against Scripture and S. Austin For Rom. 10. v. S Paul Roman 10. 17. Faith commeth of hearing the preacher The Colossians learnt the grace of Christ of Epaphoras Coloss 1. v. 7. The Thessalonians Coloss 1. learnt the Traditions which they should keep by speech and letter 2. Thess 2. Thessalon 2. 1. Corinth 4. Philemon 2. v. 15 S. Paul begate the Corinthians in the Ghospel 1. Corinth 4. v. 15. He begate Onesimus Philem. v. 11. He and Apollo were Gods helpers in bringing the Corinthians to Christs faith 1. Corinth 3. v. 9. They that succour preachers are called cooperators of the truth 3. Ioan. v. 8. and therfore 3. Ioan. 8. much more the preachers them selfs And if deuine faith proceede not at al from outwarde teaching of men why did Christ send his Apostles to teach al nations Math. Math. 28. 28. v. 19. why appointed he in his Church some teachers for consummating of Saints Ephes Ephes 4. 4. v. 11 Why was S Paul a teacher of Gentils 1. Timoth. 2. v. 7. others act 13 v. 4. How 2. Timoth. could S. Paul bestovv some spiritual grace vpon Act. 13. the Romans Rom. 1. v. 11. Did Christ send these Apostles to teach humaine faith was Rom. 1. S. Ihon Baptist sent before Christ to giue humane knowledge of saluation to his people Luc. 1. v. 77. Lastly nothing is more Luc. 1. frequent in Scripture then that one man teacheth an other and surely it meaneth not of humane learning or beleefe For what careth the Sctipture for that but of deuine and such as bringeth to heauen saluation such as made Iewes compunct in hart act 2. v. 37. such as disposed Gentils Act. 2. 10. to receaue the holy Ghost act 10. v. 44. 21. Likewise it is against S. Austin First he thinketh as Bel confesseth the Church to concurre with the inward motion of the holy Ghost to the faith of the Ghospel But faith of the Ghospel to which the holy Ghost inwardly concurreth is deuine Ergo to this the Church concurreth Besids S. Austin affirmeth that authority holdeth Cont. epist fundam c. 4. tom 6. him in the Catholique Church And that if the authority of Catholiques were weakned he wold not beleeue the Ghospel which he would neuer say if his deuine faith did not depend vpon the Catholiques authority Moreouer what more
Figuratiue exposition vsual shift of heretiks art 2. c. 1. parag 9. 10. First Protestants haunted of Diuels art 2. c. 1. per â—ot Formal obiect of faith art 7. chap. 9. paragâ— 24. G. GOds precepts both possible and easy to them that loue him art 8. c. 1. paragr 10. God how he can put a great body into a litle how not art 2. c. 1 parag 13. 14. 1â— 16. God not imputing sinne taketh it away art 4. c. 3. parag 4. Gods worde by it selfe can not be discerned as easely as light art 7 c. 9. parag 13 Gods worde how an explication of the two precepts of loue art 7. c. 1. parag 8 Gods worde why called a light lanthern art 7. c. 9. parag 17. Good gotten of Protestants by English bibles art 7. c. 8. parag 1. Good workes are condigne merit art 5. c. 3. parag 2. 4. Good workes follow not euery parson iustifyed art 5 c. 2. parag 1. Good workes giue no security of saluation art 5. c. 2. parag 3. Good works possible and vsual meane to saluation art 8. c. 1. parag 7. Gods worde not knowne at first to Samuel Gedeon Manue S. Peter art 7. c. 9. parag 13. Ghospel a supply of the ould testament art 7. c. 2. parag 3. S. Gregory a saint with Luther and Caluin a Papist with Bel art 1. c. 5. parag 5. S. Gregory accounted Kinges subiect to him and how he called the Emperour lord art 1. c. 5. parag 2. 3. S. Gregory first decreed deposition of Princes art 1. c. 5. parag 4. S. Gregory said Masse in honour of Martyrs art 1. c. 5. parag 5. S. Gregory Nazianz. discommended common peoples reading Scripture art 7. c. 7. parag 19. Greater authority may be contested by lesser art 7. c. 9. parag 23. H. HEretiks shift is to expound Scripturs figuratiuely art 2. c. 1. parag 9. Heretiks reiect Traditions art 7. c. 4. parag 14. S. Hieroms high esteeme of the Popes definition art 7. c. 12. parag 1. S. Hierom whome and how he exhotteth to read Scripture art 7. c. 7. parag 17. Hatred of Masse whence it first rose art 2. c. 3. parag 3. I. S. Iames epistle contemned by Luther art 7. c. 9. parag 16. S. Iames c. 2. v. 2. meaneth of venial sinns art 8. c. 3. parag 1. Iewes added signes and words to the law according to Protestants a. 7. c. 2. par 2. Ignorance of it selfe no holines art 7. c. 7. parag 18. Ignorance what better then what knowledge art 7. c. 7. parag 18. Ignorance of Scripture not the whole cause of the Sadduces error a. 7. c. 11. par 3. S. Ihon what he bid vs try a. 7. c. 11. parag 5. S. Ihon c. 20. v. 30. meaneth of miracles art 7. c. 3. parag â— S. Ihon ep 1. c. 3. v. 4. meaneth of mortal sinne art 6. c. 2. parag 2. Impossible to be guilty of sinne to haue sinne forgiuen art 4. c. 1. parag 15. Imputing of sinne what with S. Austin art 4. c. 3. parag 4. not Imputation of Protestants meere contradiction art 6. c. 1. parag 4. Inclination to faith iustifyeth infants with Bel art 7. c. 1. parag 6. Iniquity formal sinne differ a. 6. c. 2. par 6. Iniquitas vsed in a different sense 1. Ioan. a. 6. c. 2. parag 5. Inuoluntary motions are not voluntary in their origin from Adam a. 4. c. 1. par 11. Inuoluntary motions though they were voluntary in their origen could be no sinne art 4. c. 1. parag 12. S. Ioseph called rather keeper then husband of our Lady art 3. c. 1. parag 11. S. Ireney his high account of the Romane Church art 7. c. 10. parag 4. Italy not al possessed of Barbars from 471. til Carolus Magnus art 1. chap. 8. parag 5. Iustice of man how imperfect art 5. chap. 5. parag 3. K. KEepers of the commandements auouched more then twenty tymes in one psalme art 8. c. 1. parag 5. Kings of Lombardy called Kings of Italy art 1. c. 9. parag 7. Kings not so much as ministerial heads of the Church with ProtestaÌ„ts a. 1. c. 2. par 1. L. OVr Ladies conception without sinne no point of faith art 7. c. 10. par 10. Latin sermons not readde to common people art 7. c. 8. parag 4. Law of the Ghospel includeth law of nature art 8. c. 1. parag 10. Law fulfilled by not consenting to Concupiscence art 4. c. 3. parag 6. Lay men when and how forbidden to dispute of faith art 7. c. 8. parag 4. Lent an Apostolical Tradition art 7. c. 10. parag 5. 6. Lent fast lawfully broken in diuers cases art 7. c. 10. parag 6. Loue of God as we ought possible to men art 8. c. 1. parag 10. Loue of God how imperfectly kept according to S. Thomas art 8. c. 2. parag 3. Luther begun Protestantisme art 7. c. 1. parag 16. Luther instructed of a Diuel by his owne confession art 2. c. 1. parag 2. Luther hated the word homousion art 7. c. 1. parag 5. Luther conuinced by Scripture to confesse the real presence art 2. c. 2. parag 1. Lutherans opinions of the Caluinists art 2. c. 1 parag 10. M. MAriage broken for six causes amongst Protestants art 3. c. 1. parag 3. Mariage contracted why it can not be broken by the parties art 3. c. 1. parag 10. Mariage a sacrament before consummatioÌ„ art 3. c. 1. parag 8. Mariage contracted is dâ—â—ure diuino and of the continuance thâ—reof a. 3. â— 1 parag 6. Mariage perfected by consummation art 2. c. 1. parag 8. Massâ— honored in the whole world art 2. c. 3. parag 5. Masse said of the Apostles and Saints art â— c. 2. parag 4. Mâ—n rather do not then do what is against their wil art 4 â— 2. parag 4. Men al sinners but not deadly a 8 c. â— par 4. Men can be wiâ—hout cryme not without sinne arâ— 8. c. 1. parag 2. Merit far different from impetration art 5. c. 3. parag 2. Mâ—rit no more iniurious to Câ—rists merit then prayer to his prayer a 5 c 3 parag 8. Merit why no sinne out of S. Austin art 4. c â— parag 4. Merit in resisting Concupiscence art 4 c. 1. parag 13. Ministers subscribe against their conscieÌ„ce art 1 c. 2. parag 2. More required to formal sinne then to euil art 4. c. â— parag 4. Mortal and venial sinns such of their own nature art 6. c. 1. parag â— N. NIcholas 1 words of earthly heauenly empire expounded a. â— c. 9. par 34. Not only predestinate do good art 5 c. 2. parag 3. None ought to deny any point of faith art 7 c 1 parag 1. Not to perfect good is not to siâ—nâ— art 4. c. 3. parag 5. O. Oâ—d Romane religion Catholik sound and pure art 6. c. 2. parag 8. Omission or alteration what doth hinder consecration art 2. c 6 parag 8 Original â—ustice what it is a. 4. c. 1. parag 2. Original sinne what art 4. c. 1. parag 2. Original lust made actual
together whereby the indifferent Reader may by Bels euil and corrupt dealing in the very beginning of his chalenge take a taste of the rest of his proceedings for as Tertullian saith well vvhat truth doe they Tertull. l. do praescript defend vvho begin it vvith lyes 3. I demand therfore of Bel who they are whome he chalengeth to whome he speaketh and whome he vnderstandeth by You Papists Surely I suppose he writeth in English to none but such as vnderstand English whome in his preface he termeth English Iesuyts Seminary Priests Iesuyted Papists Yf these Maister Bel be they whome ye meane I tel you in their name that as your propositioÌ„ hath two parts viz. the Popes Superiority ouer al Princes and of his power to depose them so it conteineth three to vse your owne tearme flatte leasinges For though concerning Christians they beleeue the Pope to be spiritually superiour aboue al whatsoeuer accordinge to Christs words spoken to the first Pope S. Peter Matth. 16. viz. Thou art Peter and vpon this rocke vvil I buylde my Church and Io. 21. v. 17. Feede my sheepe which sheepe conteine and include as wel Christian Princes and potentates as subiects and vnderlings And concerning infidels they also beleeue that the Pope ought to be spiritually aboue them and they vnder him in that they be bound to be Christians neuerthelesse vntil these be Christened he is not actually their superiour vntil they be made members of Christs Church he is not de facto their head vntil they be in Christs fould he is not their sheape hearde For as Bellarmin writeth Bellarm. lib. 5. de Rom. Pont. c. 7. Bel p. 29. 125. whose testimonie saith Bel is most sufficient in al Popisshe affaires Christ vvas aboue as vvel infidels as faithful But to S. Peter he committed onely his sheepe that is the faithful Wherefore S. Paul as not acknowledging that he had any superiority or iurisdiction ouer infidels said vvhat belongeth it to me to iudge of them that are vvithout 1. Cor. 5. And although the Pope may preach him selfe or send others to preache to infidels without their licence yet this argueth no more but that the commission which he hath from God to preach the Ghospel vnto al nations is independent of the infidels and that they ought to be vnder his iurisdictioÌ„ Wherefore vntil Bel doe prooue that there are no powers or poteÌ„â—ates on earth which are infidels I must needs tel him that he vntruly auoucheth vs to say that the Pope is spiritually aboue al powers and potentates on earth 4. And much lesse did we euer tel you that the Pope hath temporal superiority ouer al Princes on earth but teach the quite contrary with VValden Bellarmin and VValden tom 1. lib. 2. art 3. c. 78. Bellarm. lib. 5. de Rom. Pont. c. 4. Gelas 1. de vincul Anathematis Nicol. 1. de 96. Can. cum ad verum others For as two most auncient Popes Gelasius 1. and Nicolaus 1. taught vs the Pope by his Pontifical dignity chalengeth neither royal soueraignity nor imperial name But what royalties he hath either in the Popedome or els where he chalengeth by the guift of Christian Princes whereof Some as your selfe confesse haue yeelded Pag. 17. vp their soueraigne rights vnto him And what superiority we thinke him to haue ouer Christian Princes he should haue though he were not Lord of one foote of land but as poore as he that said Math. 19. v. 27 Behould vve haue forsaken al. For his S. Mathevv Papal superiority and authority is not temporal or of this world nor the weapones of his warfare carnal but as S. Paul speaketh S. Paul 2. Cor. 10. mighty to God vnto the distruction of munitious destroying Counsels and al loftines extolling it selfe against the knowledge of God and hauing in readines to reuenge al disobedience Wherupon P. Innocent Cap. per venerab extra qui filij suâ—â— legitimi 3. professeth that the Pope hath ful power in temporal matters only in the Popedome and that Kings acknowledge no superior in temporal affaires And this also teach S. Ambros de Apol. Dauid c. 4. 10 Gloss S. Ambros tom 4. Lyra in psalm 50. and others By which it appeareth how much he is abused who is made to beleue That the Pope present challengeth an imperial ciuil power ouer Kings Emperors or that English Papists do attribute vnto him any such power For neither doth Paulus 5. challeng more authority then Innocent 3 did not English Papists attribute vnto him other authority ouer Kings then spiritual But do with tong and hart and with the Popes good liking professe That our Souereigne Lord King Iames hath no superior on earth in temporal matters If Bel reply that some Canonists haue affirmed the Pope to be temporal Lord ouer the world let him challeng them not like a wise man strike his next sellows the English Papists who mantayne no such opinion 5. The second parte of his Proposition touching the Popes deposition of Princes pag. 1. 4. 17. at his pleasure though he repeat it thrise is most vntrue For no Catholiques English or strangers teach that the Pope can depose Princes but for iust causes yea ordinarily saith Bellarmin not for iust causes but when Bellarm. lib. 5. de Rom. Pontif. c. 6. it is necessary for the sauing of souls And surely otherwise Princes shold be but his tenants at wil and he haue more power ouer them then they haue ouer their subiects which is far from al Catholiques imaginations let vs see therfore how Bel proueth vs to teach Bel p. 1. this doctrin 6. Because saith he Bellarmin setteth it downe Bellarm. de Rom. Pontif lib. 5. c. 7. in these words If therfore any Prince of a sheep or a ram become a wolfe that is to say of a Christian be made an heretike then the Pastor of the Church 4. vntruth may driue him away ly excommunication and withal command the people not to obey him and therfore depriue him of his dominion ouer his subiects Behold good Reader the forsaid vntruthes proued with an other Because Bellarmin calleth the Pope Pastor of the Church Bel auoucheth him to think the Pope to be aboue al Princes Potentates on earth as if there were no Princes infidels or out of the Church and because he teacheth that the Pope may excommunicate and depose Princes for Heresy that he may depose them at his pleasure as if matters of Heresy which is one of the greatest sinns that is were the Popes pleasure An indifferent reader would rather haue inferred that because the Pope is Pastor of the Church he is not aboue any infidel Prince or subiect which Bellarmin teacheth in Bellarmin expresse words in the same booke c. 2. c. 4. And because he can not excoÌ„municate so neither depose Princes for his pleasure which Bellarmin euery where supposeth yea in the same book c. 6.
not rather to fal 5. Euident it is out of histories of those times that Popes in that vacancy were sometime vnder Barbares sometime vnder Emperours of the East according as the one preuailed against the other for false it is that Barbares possessed al Italy vntil Carolus Magnus yea Bel before said that Popes liued vnder Emperours vntil the yeare 603. and pag. 2. ◠betwixt both liued in great daunger subiection and misery Three of them died in Siluerius Iohannes 1. Martinus 1. Leo 3. Sergius Gregorius 2. vid. Platinam in vit Pont. banishment or prison one pitifullie mangled and beaten others should haue bene imprisoned and murdered and diuers were straictlie besieged of their enimies And for a long time none could be freelie elected without consent of the Barbares or Emperours And can we thinke that this was a time for Popes to climbe to greater authority I omit that before Bel said Popes liued in duetiful obedience vnder Emperours vntil the 5. Contradict yeare 603. how doth he now saie that they climbe to tiranny from the yeare 471. 6. The 3. steppe saith Bel vvas the volūtarie pag. 8. 9. Charter vvhich Constantin the Emperour of Constantinople made to Pope Benedict 2. vz. that vvhosoeuer the Cleargie people and Romane souldires should choose to be Bishoppe al men should beleeue him to be the true vicar of Christ vvithout any tarying for any authority of the Emperour of Constantinople or the deputy of Italie as 16. vntruth the custome and manner vvas euer before that day Thus saith he writeth Platina And the Platina in Benedict 2. Popes almost for the space of 700. yeares could haue no iurisdiction nor be reputed true Bishoppes of Rome vvithout the letter pattēts of the Vbicunque est impudentia ibi est vltio Chrisosto hom 4. in illud Esai vidi Dominū Emperour 7. Behould the impudencie of this fellow Platina saith vt antea fieri consueuerat Bel affirmeth him to say it vvas the custome euer before that daie where is in Platina the worde euer where til that daie Nay doth not Platina saie that Pelagius the second Platin. in pelagio in Siluerio Nauclerus general 18. Bland De◠1. l. 3. was created iniussu principis without commaund of the Prince that Siluerius was made Pope iubente Theodohato at the commaund of Theodate a Gothishe King Did not Bel him selfe tel vs that Barbarians ruled pag. 8. in Rome and possessed al Italie for 330 yeares vntil Charles the great How then could it be that before Benet the second neuer Popes could haue iurisdiction and be accompted true Bishops of Rome without letter patents of Emperours who were professed enimies and made warre vpon most of these Barbarians or is Bel so mad euen to imagine that Pope Anaclete to omit S. Peters want of Neroes letter patents could haue no iurisdiction or be reputed true Bishoppe of Rome without letter patents of Domitian the Emperour Clement without Traianus Cornelius without Decius Caius without Diocletian or the other holie Popes that were martyred vnder heathen Emperours without their letter patents 8. What therefore Platina saieth had bene wont to be done before about expecting the confirmation of the Emperour or his deputie in Italy he vnderstood of the time since Pope Vigilius excepting Pelagius 2. vntil Benedict the second for Iustinian the Emperour hauing in the yeare 553. quite subdued the Gothes and recouered Rome and Italie which had bene lost to the Barbares in the yeare 475. or 476. Bel wronglie saith 471. imitating the tiranny pag. 8. of the Gothish Kings who being Arians much oppressed the Popes appointed that they after their election should expect the Emperour or his deputies confirmation before they were consecrated or vsed their function And this order endured from Pope Vigilius his time vntil Benedicte the second for more then one hundred years at what time Constantine the fifth in the Platin. sup yeare 684. moued saie the writers at the holines of Benedicte 2. abrogated the said order permitting as wel the consecration as the election of Popes vnto the Romane Cleargie and people 9. Hereby wee see that the creation of Popes without Emperours consent was no new thing begun first in Benedict 2. but an auncient libertie begun euen with the Popedome it selfe and continued vnder Papistry aboue a thovvsand years ould yet nevv vvith Bel. pag. 2. Constantine the great and other Christian Emperours vntil the time of the barbarous Gothish Kings restored againe by Constantine the fifth but marke good reader how Bel before confessed Gregory the great who died about the yeare 604. to haue The same declared Iustinian about the year 532. epist ad Ioā P. and Valentinian ep ad Theodosium lōg before pag. 83. 2. Pet. 3. v. 8. bene a Papist and here acknowledgeth the Emperour Phocas in the yeare 607. to haue declared Rome to be the head of al Churches likewise Constantine the fifth in the yeare 984. to haue declared the Pope to bee Christs true vicar yet neuertheles wil haue Papistrie and Popes supremacie to be new things So to him a thowsand yeares are as one daie 10. The fourth steppe Bel maketh the deposition of Childrick King of France by Pope Zacharie which he saith the Pope did for hope of aduauncemēt But as for the deposition it was most iust for it was done not only with the consent of the whole This Childrick vvas surnamed the Idiot or sensles Claud. Paradin Annal. Frāc Naucler general 25. Platin. in Gregor 3. realme of France no man reclaiming but at their request as testifieth Sabellius aeneid 8. Blandus Dec 1. lib 10. out of Alcuin Paule and others at what time the Sarazins possessing al Egipt Siria Affrick Spaine had not long before inuaded France with many hundred thousands of men Childrick being extreamlie slouthful careles of the commonwealth not only France but al Christendome was in great daunger to be ouerrunne with those Sarazins 11. And that Pope Zacharies intention was iuste appeareth by his great holines of life who as Anastasius and others write was so good as he would not requite euil with euil and much lesse for his owne aduauncement wrongfullie depose a King as Bel vpon meare malice without al proofe doth calumniate him taking vpon him to know the secrets of harts and Iudge an others seruant 2. Paralip 6. Roman 14. Besides that neither was he any way aduaunced by Pipin nor can it be iustlie presumed that he expected to be But for what end soeuer it had bene done it could be no steppe to the Popes superiority ouer Princes but an act of such authority already gotten 12. Whereupon Bellarmin out of this so Bellarm. lib. 5. de Rom. Pontif. c. 8. auncient example aboue eight hundred yeares agoe proueth Popes to haue such authority whereat Bel so stormeth that he pag 10. 17 vntruth 18 vntruth saith Iesuits teach that the Pope
anomia or adicia what you wil be al sinne transgression of the law proue you that al concupiscence is formal sinne The question is now not what anomia or adicia or sinne is but what concupiscence is from which Bel flying into an other question sheweth him selfe to be at a non plus Wherfore remitting this place of S. Ihon with al which he bringeth to proue that euery sinne is transgression to the 6. article to which it belongeth and nothing concerneth this I wil answer only foure authorities which he abuseth to proue inuoluntary concupiscence to be sinne 2. The first is of S. Ambrose in c. 7. Bel pag. 56. S. Ambros Rom. where he saith that a man is not free from cryme because he sinneth inuitus vnwillingly or against his wil. Where Bel noteth that he calleth concupiscence cryme or mortal sinne And That a man sinneth in that which he doth against his wil. But besides that the Author of those commentaries is not S. Ambrose he meaneth not of concupiscence but of custome of sinning which begun in the sinner saith he by his owne fault and sloath and wherby he is laded and sooner yeeldeth to sinne then to the law and though he wold do good yet is he oppressed by custome And therfore when he saith that such a one is not free from cryme in sinning against his wil he meaneth not of absolute and resolute wil to the contrary for custome can not make a man to do a thing against his absolute wil but of an imperfect wil which diuers cal velleity which most sinners though neuer so accustomed to sinne haue to do good and against which kind of wil they sinne but are not therfore as that Author saith truly free from cryme because notwithstanding this imperfect wil of doing wel they haue an absolute and perfect wil to sinne And so this place concerneth nothing acts of concupiscence altogether inuoluntary and against both perfect and imperfect wil. 3. An other testimony he citeth out of S. Ambrose in the same place where he saith That S. Paul separated not this concupiscence from sinne but mingled it But he meaneth only of voluntary acts as is euident by the reason wherwith he proueth that this concupiscence seemed no sinne because saith he it delighted and seemed simplex causa a harmles matter to couet a thing of our neighbour 4. The third authority is of S. Bede Bel pag. 57. S. Beda 1. 10. 3. whom he confesseth to haue bene renowned through out the christian world for learning and vertue And if he thinke as he writeth he thinketh Papistry to be true piety For S. Bede was a notorious Papist approuing Masse honoring of reliques images prayer for the dead purgatory and other such points of Papistry as is euident out of his Ecclesiastical history Bel alleadgeth him because he saith They sinne who of frailty lat infirmitas corrupt innocency What is here to the purpose who deny that sinne may be done as wel of frailty as of malice For seeing none is so fraile but he is assisted by Gods grace in which he may do al Philip 4. v. 13. and is not suffered to be tempted S. Paul aboue his powre 1. Corinth 10. v. 13. if he sinne of frailty he sinneth voluntarily 5. His fourth authority is out of S. Thomas Bel pag. 59. S. Thom. 12. q. 74. art 3. saying That what a man doth without deliberation of reason he doth it not perfectly because the principal thing in man doth it not and therfore it is not perfectly a humaine act and so perfectly nether vertue nor sinne but imperfectly VVherfore such a motion of sensuality preuenting reason is a venial imperfect sinne Out of these words Bel noteth these important obseruations as he calleth them 1. That S. Thomas is a Popish Saint 2. That for his great learning and Bel to pag. 132. his confusion confesseth him to haue bene a great Cleark indeed he was surnamed the Angelical Doctor 3. That P. Vrban 4. and Innocent 5. confirmed his doctrin for authentical and gaue it the first place after Cononical Scripture How wel these three notes are gathered out of S. Thomas his foresaid words let euery one be iudge But Bel can gather quodlibet ex quolibet water out of a flint stone 6. But I must note out of Bels important obseruations diuers important vntruths 1. vntruth 57. That P. Vtban 4. and P. Innocent 5. confirmed vntruth 58 S. Thomas his doctrin for authentical 2. That P. Vrban 4. gaue it the first Vrban in Confirmat doctrinae S. Thomae place after Canonical Scripture Indeed P. Vrban 4. highly admired his doctrin as if it were sent from heauen P. Innocēt in a Innocent in sermo Ecceplusquam Salomon hic sermon as a preacher by way of exaggeratiōn gaue it the first place after Scripture but neither did they confirme it as authentical nether did both of them giue it the next place after Scripture The 3. vntruth which vntruth 59. he repeateth twise in this page very often in his booke is That we are bound to defend and beleeue S. Thomas his doctrin and may not in any case refuse or deny it This is a manifest vntruth For albeit S. Thomas be and that worthely of the greatest authority amongst schoolmen yet his doctrin may and is often denyed in schools as Bel hath heard many tymes where it concerneth no matter of faith yea Bel him selfe art 7. pag. 133. affirmeth Contradict 15. him to be commonly denyed about the conception of our Lady And P. Vrban 4. commanded only the vniuersity of Tholouse to teach and follow especially saith he his doctrin Wherby we see he commanded them not to follow his doctrin only and none others but chiefly his nor as an infallible truth but as most probable Other vniuersities and Catholiques are left to their liberty to follow excepting matter of faith wherin al agree or only erre of ignorance what schoolmen they please 7. And this is so notorious as when we obiect to Protestants their dissention in matters The disagreement of Schoolemen far different from that of Protestants S. Austin of faith they returne vpon vs the disagreement of schoolmen But there is a great difference For the disagreement of schoolmen is in things wherin S. Austin l. 1. contr Iulian. c. 6. The learnedest and best defenders of Catholique verity may salua fidei compage disagree and one say better and truer then an other And if of ignorance any of them erre it is alwaies with readines to submit them selues to the iudgment of the Catholique Church Wheras Protestants disagree about matters which belong as S. Austin speaketh ad ipsa fidei fundamenta Sup. And omitting those notorious dissentions amongst them about the real presence the number of Canonical books Christs suffering the paines of hel his discent into hel the like I wil propose a few other points Dissentions
as a flynte conteyneth fyer and euery cause his effecte These things supposed 2. First Conclusion is Al such pointes of Christian faith as are necessarie to be actually beleeued of euery one that hath vse of reason though he be neuer so simple are actually conteyned in Scripture either clearely or obscurely This is nothing against traditions because wel may they be and are pointes of Christian faith though they be not such as the actual and explicite beleefe of them be so necessarie as none whatsoeuer can be saued without it For it sufficeth that they be such as the implecite and virtual beleefe of them is necessary to euery ones saluation and may be denyed of none vnder payne of damnation And the conclusion is taught of Bellarmin lib. 4. S. Augustin lib. de doct Christian c. ◠to 3. de verbo non scripto cap. 11. Where expounding these wordes of S. Austine In these which are plainely set dovvne in scripture are al those thinges founde vvhich conteyne faith and maner of life he answereth that S. Austine speaketh of those pointes of doctrine which are necessary simply to al as they saith he are which are conteyned in the Apostles Creed and tenne cōmaundements Likewise Stapleton Staplet Relect Contract 5. q. 5. i◠explic Artic affirmeth that the Apostles wrote al or almost al that parte of faith which is necessary to be explicitely beleeued of al and euery one And it seemeth euident because such pointes of faith as are precisely necessary to be actually knowen of euery one what so euer be both fewe and are the fundamental and most notorious pointes of Christianity as the mysterie of the Trinity the incarnation and passion of Christ and such like which are al actually at least obscurely conteined in scripture For surely the prophets and Euangelists writinge their doctrine for our better remembrance would omitte no one point which was necessary to be actually knowen of euery one especially seeinge they haue writen many things with are not so necessary And this cōclusion teacheth S. Austin when he saith S. Augustin tract 49. in Ioan. to 9. that those thinges are written which seemed sufficient for the saluation of the faithful Where I note that he sayd not vvhich seemed sufficient to Christian faith but which seemed sufficient to saluation because fewer pointes suffice to saluation then the Christian faith conteineth againe In these things which are plainly L. 2. de doct l. cit sup sett downe in scripture al those thinges are founde which conteine faith and maner of life Where I also obserue that he saied not absolutely al things as Bel translateth him but al those Bel pag. 94. 110. 11. False translation things insinuatinge that he speaketh not of al things belonging to Christian faith but onely of those which are necessary to be beleeued and done of euery one which he calleth precepts of life and rules of faith And yet more plainely I beleeue also that herein S. Augustin lib. 2. de pec mer. remis cap. vlt. to 7. there would be most cleere authority diuinorum eloquiorum of Gods word if man could not be ignorant of it without losse of his promised saluation Where if by diuina eloquia we vnderstand holy writte as Bel translateth pag. 95. and S. Augustin seemeth to meane because immediatly before he spake of scriptures me thinks he plainely auoucheth that God hath procured euery thinge to be clearely written which to knowe is necessary to euery mans saluation The same teacheth S. Cyril saying Not al things S. Cyril lib. 12. in Joan. cap. 68. vvhich our Lord did are written but what the vvriters deemed sufficient as wel for manners as for doctrin that by right faith and vvorks vve may attayne to the kingdome of heauen And S. Chrisostome 2. Thess hom 3. vvhat things soeuer S. Chrysost are necessary are manifest out of Scripture 3. Here by the way I must aduertise the Reader of Bels euil dealing with his maister Bellarmin and other Catholiques For because Bellarmin affirmeth That the Apostles Bellarm. lib. 4. de verbo Dei c. 11. wrote al things vvhich are necessary for al men and which they commonly vttered to al but not al the rest Bel inferreth That al things written Bel p. 114. are necessary for al. As if it were al one to say Al things necessary for al are written and al things written are necessary Perhaps he thinks to turne propositions as easely as he did his coate And if al things written be necessary for al as Bel gathereth surely as S. Hierom sayd to the Pelagians teaching S. Hierom. dial 1. cont Pelagian as Bel doth that none can be without sinne but they that are skilful in the law a great part of Christendome must needs be damned yea Luther and Caluin who professe Luther praefat in psalm Caluin 3. instit c. 2. parag 4. their ignorance in diuers points of Scripture I omit that the vttering of some things to some fewe who were perfect spiritual and fit to teach others and capable of strōg meate as is manifest S. Paule did 1. cor c. 2. v. 6. c. 3. v. 1. 2. Heb. 5. 14. 2. Timoth. 2. v. 2. Bel scorn fully calleth preaching in corners Bel p. 114. and such hearers Iesuited Popelings 4. And Catholicks he falsly chargeth Bel p. 139. 141. with denying that baptisme of infants consubstantiality of God the Sonne with his Father and the mistery of the B. Trinity are in Scripture or can be proued thence For Bellarmin proueth baptisme of Infants Bellarm. lib. 1. de baptis c. 8. to 2. by as many arguments out of Scripture as Bel doth vz. by three out of the figure of circumcision gen 17. out of Christs words Ioan 3. and out of the practise of the Apostles act 16. and 1. cor 1. wherof Bel borrowed the first and last The mistery of the Trinitie Bellarmin proueth by six arguments Bellarm. lib. 2. de Christo c. 6. to 1. out of Scripture and and the consubstantiality of Christ he proueth lib. 1. de christo c. 4. out of eleuen places of the olde testament to which he addeth c. 5. nyne more and c. 6. fifteene places out of the new testament 5. Better he might haue charged his good maisters Luther and Caluin with this matter Luther lib. cont Iacob Iatomum Caluin in Ioan. 10. See Staplet Antidat Euangel in Io. 10. v. 30. For Luther said his soule hated the vvorde omousion or consubstantial and Caluin expoundeth these places which make most for the consubstantiality as the olde Arrians did Likewise Luther lib. cont Cochleum an 1523. said Infants are not at al to be baptized if they do not beleeue And lib. de capt Babil c. de bapt Sacraments profit no body but faith alone And Caluin wil not haue the Caluin Io. 3. words Ioan 3. v. 5. which made the very Pelagians to graunt necessity of baptizing Ex
c. 8. See epist ad Epictetum l. cit Apud Athanas Theodoret l. cit S. Grego Nazianz orat 2. de Theolog Councel did not inuent that word but set it downe testimonio patrum by testimony of their Fathers and Eusebius though an Arian confesseth the same And S. Gregory Nazian writing against the Arians saith that it should suffice vs that our Fathers thought not as they do and the same argumeÌ„t vseth also S. Athanasius writing against the Apollinarists And how vntruly he affirmeth that the Fathers did not say many vnwritten things are to be beleeued I refer my selfe to their testimonies alleadged aboue cap. 4. But saith Bel S. Athanasius proued homousion because though the word was not in Scripture the sense was A goodly reason He proued it out of Scripture therfore not out of Tradition as if one should say He proued it out of S. Ihon therfore not out of S. Paul 3. Origen saith Bel hom 25. in Math. Bel p. 118. and hom 1. in 1. Hierem counselleth vs to try al doctrins by Scripture This is vntrue vntruth 101. Origen For Origen speaketh not of al but only of our opinions and doctrins Our opinions and expositions saith he haue no credit without their testimonies Againe VVe must alleadge the sense of Scripture for testimony of al the words we vtter Terrullian calling that truth which is first and false which is after maketh nothing to his purpose Next he alleadgeth S. Austin saying That we must not consent euen S. Augustin lib. de vnit eccles c. 10. to 7. to Catholique Bishops error or priuat opinion against Scripture Error against Scripture is not to be followed Ergo nether Apostolical Traditions contested by the whole Church Surely Bel hath great facility in inferring quodlibet ex quolibet He bringeth also S. Chrisostom calling Gods lawes a S. Chrysost hom 13. in 2. Cor. to 4. most exact rule and bidding vs learn not what this or that man thinks and of these things enquire these points also out of Scripture Answer S. Chrysostoms meaning is that Gods word is most exact in the matter whereof he talked vz. whither pouerty be to be preferred before riches in which matter we ought saith he to leaue the opinions of this or that worldly man who prefer riches but seek what the Scripture saith of it And Bel to make him False translat 13. seeme to say That al truth is to be sought out of Scripture translated these words Deque his à Scripturis haec etiam inquirite thus Search the truth out of the Scriptures Englishing nether de his nor haec 4. After S. Chrysostom he citeth two pag. 120. Chap 5. parag 5. sentences out of Victoria cited by him and answered by vs before To whome he adioyneth Canus teaching That Priests are not Canus l. 3. de loc c. vlt. to be heard vnles they teach according to Gods law Certain And then inferreth That Papists teach plainly that no doctrine is to be receaued which is not tryed by Gods word True also if it be rightly vnderstood vz. of such doctrine as may be tryed not of deuine as Apostolical Traditions be which may not be tryed And of Gods whole word not of a part thereof as the Scripture is And that expounded not according to the humor of priuat spirits but according to the vniforme consent of Fathers Councels This most iust and reasonable rule of trying al matters in controuersy the Councel of Concil Trident sess 18. in saluo coductu dato Protestantibus Trent prescribed to the Protestants But they wil try deuine truth conteined not only in Traditions but also in Scripture that part by which they wil try the rest they wil expound according to their owne priuat spirits which is to make them selfs rule and iudges of al wherfore vainly doth Bel professe to agree with the Pope in al coÌ„trouersies pag. 120. if he wil be tryed by Gods word For vnles Bel be made iudge and tryer both of Gods word and of his meaning or as Protestants speake vnles he may iudge which is Scripture and which is the true sense there must nether tryal nor iudgement passe For vnles Protestants may haue al the law in their owne hands they wil accept no iudgement 5. But because Bellarmin graunteth that Bellarm. lib. 2. de Concil c. 52. singuli Episcopi al Bishops seuerally may erre and somtyme do erre and dissent one from an other so that we know not which of them is to be followed Bel thinketh pag. 121. that he hath a great catch yet remembring him self better that though Catholiques graunt that euery Bishop seuerally may erre yet deny that they can erre al when they are gathered in a Synode confirmed by the Pope he taketh occasion to make a long digression about Councels CHAP. XIII Of the authority of late general Councels GENERAL Councels in these our dayes are as certaine as before tymes This is against Bel pag. 123. saying that in our dayes they are like a nose of waxe and as vncertaine as the winde And because he denyeth not but that general Councels in some times haue bene certaine forsooth such as defyned nothing contrary to Protestantisme I wil only proue that they are now as certaine as euer First because Christ promyseth that he would be in the midst of them that are gathered in his name Math. 18. v. 20. S. Math. That the holy Ghost should teach vs al truth Iohn 16. That the gates of hel should not preuaile S. Iohn v. â—3 S. Math. against his Church Math. 16. v. 18. which promises are limited to no certaine tyme but are extended as he saith Math. vlt. euen to the end of the worlde Likewise Christs commaund of hearing his Church Math. S. Math. v. 17. S. Luc. 18. of hearing preachers sent by him Luc. 10. of obeying our Prelates and being subiect to them Hebr. 13. v. 17. bindeth as wel S. Paul in our dayes as before tymes wherfore either the Church Preachers and Prelates teaching in a general Councel in our dayes can not erre or Christ in our daies commaundeth vs to beleeue heresy and lyes 2. Secondly the present Church of our daies hath authority to decyde controuersies in faith Ergo we be bound to obey her decision Ergo it is no lye The Antecedent is an article of Protestants faith Article 39. Art 20. The first consequence I proue because who resisteth power in matters belonging to the power refisteth Gods ordinance and purchaseth damnation to him selfe Roman 13. vers 2. 3. which being true of temporal power and concerning wordly matters much more true it is of spiritual power and in matters of faith and saluation The second consequence is euident For God who is truth it selfe and can not lye can not binde vs especially See S. Gregory lib. 1. epist 24. vnder paine of damnation to beleeue and follow lyes Thirdly as Protestants except
parag 4. c. 6. par 3. 4. 7. 8. art 7. c. 1. parag 2. c. 9. parag 22. c. 12. parag 3. Bel a foolish phisitian art 7. c. 7. parag 17. Bels godly sense an vngodly shift art 5. c. 3. parag 2. Bels godly keeping Gods commaundements an vngodly breaking of them art 8. c. 1. parag 1. Bel keepeth Gods commaundements or knoweth him not art 8. c. 1. parag 9. Bels ignorance in history art 1. c. 9. par 2. Bels ignorance in latin art 5. c. 4. parag 10. art 7. c. 9. par 19. art 2. c. 4 parag 13. Bels ignorance in logik art 2. c. 6 par 2. 4. Bels ignorance in preaching a. 7. c. 7. par 10. Bel impugneth errors histories opinions in steed of Traditions a. 7. c. 10. par 7. 10. Bel impugneth an opinion of Protestants and Canonists as a point of Popery art 3. c. 1. parag 2. Bel impugneth his owne slanders as a point of Popery art 1. c. 1. parag 5. Bel impugneth a school point as a point of Popery a. 2. c. 1. parag 6. a. 5. c. 2. parag 4. Bels ladder of lying art 2. c. 5. parag 7. Bel maketh Srripture like a neck verse art 7. c. 7. parag 1. Bels malice and folly in reprehending the Rhemists art 5. c. 4. parag 3. Bel noteth S. Austin what is quite against him self art 2. c. 5. parag 6. Bel ouerthroweth at once what he inteÌ„ded to proue in al the Article a. 4. c. 3. parag 8. Bel preferreth reason in matter of faith before authority art 2. c. 1. parag 9. Bels question like to that of the Capharnaits art 2. c. 1. parag 11. Bel recanting art 5. c. 6. parag 8. Bel seemeth a Libertin art 8. c. 1. parag 10. Bels shifts to auoid authority a. 8. c. 2. par 2. Bels vain boast art 5. c. 4. parag 9. Bels vain protestation art 7. c. 12. parag 4. Bel cursed by the law or keeperh it art 8. c. 3. parag 2. Bels vntruths whereof diuers are slaunderous a. 1. c. 1. parag 1. c. 7. par 4. c. 9. parag 28. 33. a. 2. c. 4. par 14. c. 6. par 8. a. 3. c. 1. par 1. 10. 13. a. 4. c. 1. parag 9. c. 2. par 1. 4. 5. 6. a. 5. c. 5. par 7. 9. 10. c. 6. par 1. 2. 4. 5. 9. a. 6. c. 2. par 9. a. 7. c. 3. par 7. c. 4. parag 6. 8. c. 5. par 1. 4. 5. 8. c. 7. par 4. 18. 19. c. 9. parag 22. c. 10. parag 6. 11. c. 12. parag 1. 2. 3. c. 13. par 8. c. 14. par 1. 4. a. 8. c. 2. par 2. Bel wil not haue vs heare Scripture read in Churches art 7. c. 7. parag 16. Bel wil examin Scripturs art 7. c. 9. par 12. Bel wresteth Scripture art 8. c. 1. parag 6. Berengarius dyed a Catholik a. 2. c. 5. par 1. Berhaeans example explicated what they examined art 7. c. 11. parag 4. S. Bernards meaning about possibility of louing God art 8. c. 4. parag 3. 4. S. Bernards meaning about merit art 5. c. 5. parag 9. Byble alone canonical Scripture but not alone Canonical art 7. c. 11. parag 3. Byble conserued and beleeued to be Gods word by Tradition art 7. c. 9. parag 4. Bilson attributing to Kings participation of Gods name power honor homagâ— art 1. c. 7. parag 7. Bishops oath to the Pope made with consent of al Catholik Princes a. 7. c. 14. par 2. Bishops oath to the Pope lawful and antient art 7. c. 14. parag 2. Bishops sweare no rebellion a. 7. c. 14. par 3. Britanny conuerted first to Popery art 7. c. 10. parag 2. C. CAtholiques and Protestants true difference in whome the supremacy is art 1. c. 2. parag 3. Catholiks neuer attributed to the Pope power proper to God art 1. chap. 7. parag 5. Catholiks faith of the Eucharist grownded vpon Scripture and Fathers art 2. c. 1. parag 7. 8. Catholique Church like a prudent nurse art 7. c. 7. parag 17. Catholiques and Protestants opinion about deposition of Princes compared art 1. c. 3. parag 8. Catholiques falsly charged where Protestants might better art 7. c. 1. par 4. Catholiques falsly charged about disobedience to euil Kings art 1. c. 9. parag 34. Catholiques how they think the commandements possible art 8. c. 1. parag 2. Catholiques haue Tradition euen from S. Peter art 7. c. 9. parag 10. Catholiques vse Scripture in vulgare tong art 7. c. 8. parag 4. Caluin attributeth deuine power to Magistrats art 1. c. 7. parag 3. Caluin confesseth S. Austin to thinke inuoluntary concupiscence no true sinne art 4. c. 1. parag 18. Caluin accounteth the sacrifice of the crosse insufficient art 2. c. 4. parag 5. Caluin father of the new Arrians art 7. c. 1. parag 5. Caluins smale account of Gods word when it is against him art 2. c. 1. parag 10. Caluinists become Arrians and Mahumetans art 7. c. 1. parag 5. Ceremonial law perfectly prescribed to the Iewes art 7 c. 2 parag 5 6. Charles made Emperor without consent of Eastern Emperors art 1. chap. 9. paragr 19. Choise propounded to Protestants about Emperors made by Popes art 1. c. 6. parag 3 an other about Traditions art 7. c. 9. parag 3. about Luther art 7. c. 9. parag 16. Christs body to be organical in the sacrament no point of faith a. 2. c 1. parag 6. Christs body in his nariuity in a litle roome art 2. c. 1. parag 12. Christs body in onâ— place naturally in many sacramentally art 2. c. 2. parag 6. Christs body broken in a signe art 2. c. 5. parag 3. Christs body broken in a signe which really conteineth it art 2 c. 5. parag 4. Christs blood is a testament a 2. c. 3 par 7. Christs blood how powred out or shed at his supper art 2. c. 4. parag 8. Christ carâ—yed him self literally or really in his owne hands art 2. c. 4 parag 1. Christ nether killed nor dyeth at Masse art 2. c. 3. parag 6. Christ offered sacrifice at his last supper art 2. c. 2. parag 2. Christs sacrifice at his last supper not imperfect nor at his passion needles art 2. c. 4. parag 4. Christ sacramental being a representation of his natural being a. 2. c. 4. parag 1. ChristiaÌ„s bound to obey as wel the present as the primatiue Church a. 7. c. 13. par 2. S. Chrisostom about Traditions explicated art 7. c. 4. parag 11. S. Chrisostom about reading Scripture explicated and opposit therein to Protestants art 7. c. 7. parag 8. S. Chrisostom how he meaÌ„t that Christ bid vs not immitate his fast a. 7. c. 10. par 6. S. Chrisostom giueth not people liberty to expound Scriptures contrary to their Pastors a. 7. c. 7. parag 8. Churches authority not mere humaine art 7. c. 9. parag 21. Churches authority concurreth to deuine saith art 7. c. 9. parag 20. Churches authority both first brought and continued S. Austin in beleefe of the Ghospel art
7. c. 9. parag 19. Church within 200. years after Christ highly esteemed Traditions a. 7. c. 10. parag 2. Church may iustly abridg any liberty giuen by S. Chisostom art 7. c. 7. parag 8. Church of late daies as infallible witnes of Gods truth as the primatiue art 7. c. 9. parag 5. 6. Church present only infallible external witnes of Scripture art 7. c. 9. parag 7. Church beleeueth not the old testament for any tradition of Iewes art 7. c. 9. par 10. Church of the east acknowledgeth the Popes primacy art 7. c. 13. parag 6. S. Cyprian wherin he erred a. 7. c. 4. par 6. 7. S. Cyprian reiected one only Tradition art 7. c. 4. parag 7. S. Cyprian opposit to Bel about Traditions in most things art 7. c. 4. parag 7. Commandement may be substiantially kept by Gods grace art 8. c. 1. parag 1. Commaundements truly kept of the man Math. 19. art 8. c. 1. parag 3. Commaundements can not be truly kept and deadly broken art 8 c. 1. parag 2. Communion book made out of the Missal and Portesse art 2. c. 6. parag 10. Councels acknowledge the Popes primacy art 7. c. 13. parag 6. Councels determination not needles art 7. c. 14. parag 4. Councels in our daies as certain as before tyme art 7. c. 13. parag 1. Councels in some sort like to Parlament art 7. c. 13. parag 4. In Confiteor why we say our great fault art 8. c. 4. parag 5. Concupiscence diuersly named art 4. c. 1. parag 3. Concupiscence how commanded not to be at al according to S. Austin art 8. â— 4. parag 2. art 2. c. 3. parag 6. Concupiscence actual though inuoluntary is euil art 4. c. 1. parag 4. Concupiscence actual inuoluntary no formal sinne art 4. c. 1. parag 7. Concupâ—â—cence actual if voluntary is formal sinne art 4. c. 1. parag 5. Concupiscence if neuer inuoluntary nothing is inuoluntary art 4. c 1 parag 10. Concupiscence habitual both positiue and priuatiue euil art 4 c. 1. parag 1. Concupiscence habitual in the not regenerate materially original sinne art 4. c. 1. parag 2. Concupiscence habitual in the regenerate no formal sinne art 4. c. 1 parag 14. Concupiscence how it need for giuenes a. 4 c. 3 parag 3. Concupiscence habitual and actual in whomsoeuer may be called sinne art 4. c. 1. parag 6. Concupiscence indirectly voluÌ„tary known by the law to be true sinne art 4. c. 3. parag 9. Concupiscence directly voluntary not executed hardly knowne to be sinne without the law art 4. c. 2. parag 9. Condigne merit no point of faith art 5. c. 3. parag 4. Condigne merit proued art 5. c. 3. parag 4. 6. 7. Condigne merit what it requireth art 5. c. 3. parag 7. Condigne merit of man explicated by the labors of a slaue art 5. c. 6. parag 2. Condigne merit denyed by some Catholiques but differently from Protestants art 5. c. 6. parag 10. Condigne merit of man not absolute but conditional art 5. c. 3 parag 5. Condigne merit of man not arithmetically equal but proportionate to the reward art 5. c. 3. parag 5. Condigne merit riseth not merely of Gods acceptance art 5. c. 3. parag 5. Condignity riseth partly of our work as it is the fruit of the holy Ghost art 5. c. 3. parag 5. Condigne merit honorable to God and to Christs merits art 5. c. 3. parag 7. 8. CoÌ„digne merit only true merit a. 5. c. 3. par 6. Coniugal copulatioÌ„ may be meritorious giue grace art 3. c. 1. parag 9. Copulation rather Ministerish then Popish art 3. c. 1. parag 7. Consciences timorous feare litle sinnes as great art 8. c. 4. parag 5. Constantins departure from Rome no step to the Popes primacy art 1. c. 8. parag 3. Constantin honored the Pope a. 1. c. 6 par 6. Constantins humility in the Nicen Councel art 7. c. 13. parag 5. Consumption may be without killing art 2. c. 3. parag 6. Curse of the law pronounced only against heynous crymes art 8. c. 3. parag 2. D. DAnger in not crediting Romane Traditions art 7 c. 10. parag 11. Dealing with heretiks we must haue other help beside Scripture and why art 7. c. 5. parag 1. 2. Denyal of the coÌ„mandements to be possible iniurious to Gods grace a. 8. c. 2. par 4. Deposition of Princes first decreed by S. Gregory the great art 2. c. 5. parag 4. Difference of the doctrin in pulpit and schoole art 7. c. 7. parag 9. Dilemma about the Popes superiority ouer Emperors art 1. c. 6. parag 3. Dilemma for Bel art 1. c. 9. parag 21. Disagrement of Authors about tyme and circumstances disproueth not the fact art 1. c. 9. parag 17. Disagreement of school men far different from that of Protestants a. 4. c. 4. par 7. Differences betwene S. Chrisostom Protestants about reading Scripture art 7. c. 7. parag 5. E. EAst Empire when it began to decay art 1. c. 9. parag 1. Eckins foyled Luther art 5. c. 6. parag 4. Emperors called the Popes arbitrement celestial art 1. c. 9. parag 28. Emperors haue confessed the Popes superiority ouer them art 1. c. 6. parag 4. Emperors subiect to Bishops according to S. Gregory Nazianz. art 7. c. 13 parag 5. Emperors subiect to the sea of Rome according to S. Gregory the great a. 1. c. 5. par 2. Emperors who haue humbled them selfs to Popes named art 1. c. 6. parag 6. 7. Emperors of the East why offended with Charles creation art 1. c. 9. parag 19. England named feasts of the Masse art 2. c. 3. parag 5. English bybles al hitherto il translated art 7. c. 8. parag 1. English bybles conteine vntrue and seditions notes art 1 c. 3. parag 7. S. Epiphanius S. Cyril explicated their reuerence of Traditions art 7. chap. 4. parag 10. Epistles of S. Peter S. Ihon S. Iames and S. Iude written against solifidian iustice art 7. c. 6. parag 2. Eternal life sower waies grace and yet true reward art 5. c. 4. parag 2. Eternal life may signify iustification art 5. c. 4. parag 6. F. FAith can not discerne any thing clearly art 7. c. 9. parag 15. Faith in al points not actually in Scripture art 7. c. 1. parag 9. Faith in al points not sufficiently and immediatly proued by Scripture art 7. c. 1. parag 10. Faith in al points vertually in Scripture two waies art 7. c. 1. parag 7. Faith why not so perfectly prescribed to Iewes as ceremonies art 7. c. 2. parag 7. Faith in no point may be denyed of any art 7. c. 1. parag 1. Faith in diuers points need not be actually beleeued of many art 7. c. 1. parag 1. Fathers proued consubstantiality by Tradition art 7. c. 12. parag 2. Fale of the western Empire no step to the Popes primacy art 1. c. 8. parag 4. Figure or represent one thinge may it selfe art 2. c. 6. parag 2. Figure what inferior to the thinge figured what not art 2. c. 6. parag 1.