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
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
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
auoucheth That ordinarily he can not depose Princes euen for iust causes 7. But let vs heare Bel disproue him self Anatomy of Popish tyrany in the Caueat to the Reader and lib. 2. cap. 4. §. 10. c. 9. 1. Contradiction Secular Priests saith he write plainly and resolutly that the Pope hath no power to depriue Kings of their royal Scepters and regalities nor to giue away their Kingdomes to an other In which opiniō likewise the French Papists do concurre iump with them Item The Seculars although they acknowledge the Popes power supereminent in Spiritualibus yet do they disclaime from it in temporalibus when he taketh vpon him to depose Kinges from their empires and translate their Kingdomes And least we should thinke these few Priests who wrote so were no Papists Bel him self testifieth that they are the Popes deare Vassals and professe the selfe same religion with Epistle to the King other Catholiques 8. The third vntruth conteined in the proposition is that we teach the doctrine of his proposition as a pointe of our faith wherevpon he inferreth in his conclusion our religion and faith to be false Because we teach no such doctrine at al and much lesse as a point of our religion or faith And the grauest best learned amongst Catholiques attribute to rhe Pope onely spiritual superiority ouer Princes and power to depose them in that case wherin our Sauiour said Math. 18. that it were better for a man to be cast into the sea then to liue to wit when they so scandalize others as their deposition is necessary for the saluation of soules as I haue already shewed out af Bellarmin Bel. parag 29. whose testimony in this matter Bel can not refuse seing he calleth him the mouth of Papists and auoucheth his doctrin to be the Popes owne doctrin And this doctrin good Christiā Princes account no more preiudicial or iniurious to their estates then they do the like doctrin of S. Paul 2. Cor. 10. where he professeth him self to haue power to destroy al loftines extolling it self against the knowledge of God to be ready to punish al disobedience 9. Wherfore to requite Bel with a syllogisme like vnto his owne I argue thus you Bel tel vs that we Papists saie the Pope is aboue al powers and potentates on earth that he can depose Kings and Emperours and translate their empiers at his good wil and pleasure But this your tale is a very tale false absurd and nothing else but a mere fable and consequently your late chalenge consisteth of mere falsehoods fables flat leasings The proposition is your owne wordes the truth of the assumption appeereth by my answer to your argument And thus much touching Bels vntruthes vttered in his proposition and proofe therof now let vs come to his dissemblinge CHAP. II. The opinion of protestants touching Princes Supremacie set dovvne LVTHER an Euangelist as he termeth him selfe or as other accompte him Luther lib. cont stat eccles in prologo in glossa cont decreta Caesar Ex Sur. An. 1531. 1539. Pope of Recusamy p. 31. 32. Magdeburg praefat Centur 7. Caluin in c. 7. Amos. an Apostle a prophet a third Elias a beginner of protestantisme in his booke of secular power condemneth those Princes who prescribe laws to their subiects in matter belonging to faith and the Church Magdeburgians his first and cheefest childeren write thus Let not Magistrats be heads of the Church because this Supremacy agreeth not to them Caluin saith they were blasphemers who attributed the supremacy to King Henry 8. And lest we shold think that only forayne Protestāts are of this opinion Antony Gilby in his admonition to England and Scotland Gilby calleth King Henry a monstrous bore for taking the supremacy that he displaced Christ was no better then the Romish Antichrist made him selfe a God And lately VVillet cōtract 791. part 1. and 3. p. 269. 270. Willet auoucheth That Bishops and Pastors haue a spiritual charge ouer Kings that Kings ought to yeeld obedience to those that haue ouersight of their soules That Heathen Princes had the same power and authority in the Church which Christian Princes haue and yet soone after affirmeth That heathen Princes cold not be heads of the Church that is to haue the Souereingty of external gouernment Againe That the King is nether mistical nor ministerial head of the Church that the name of head is vnproperly giuen to the Prince and if any think it to great Kings not so much is ministerial heads of the Church by vvillet a name for any mortal man we wil not saith he greatly contend about it So we see he denyeth both name and authority of the head of the Church to Kings 2. And his Maiesty perceaued that Reanolds and his fellows aymed at a Scottish Presbitry which agreeth with a Monarch Conference p. 82 83. as wel as God and the diuel page 79. and acknowledged his supremacy only to make their partes good with Bishops as Knox his fellow ministers in Scotland made his grandmother head of the Church therby to pul downe the Catholique Bishops Yea that the whole English Clergy is in their harts of the same opiniō appeareth by their open profession to agree in religion with forayne Protestants who plainly deny the supremicy of Princes by their writing and Apologia pag. 28. teaching that Christ alone can behead of the Church by their condemning Catholiques for attributing such authority to man and finally by their Synodical explication of the article of supremacy which they expound thus That Princes should rule al estates Lib. 39. Artic. art 37. and degrees committed to their charge by God whether they be Ecclesiastical or temporal and restrayne with the ciuil sword the stubborne and euil doers wherein we see no power in Ecclesiastical causes granted to Princes but only ouer Ecclesiastical persons And we deny not that Princes haue any power ouer Ecclesiastical persons yea in the very canon of the Masse as priests pray for Papa nostro N. and Antistite nostro N. for our Pope and Byshop so they pray for Rege nostro N. acknowledging the one to be their King as the others to be their Prelates and consequently both to haue power ouer them For as S. Augustin said and it is euident Rex à Augustin in Psalm 44. 67. regendo dicitur a King is so called of power to gouerne And as ecclesiastical persons be ciuil or politique members of the common wealth wherein they liue so haue they See Stapelton relectione Controuersiae 2. q. 1. a. 1. ad 2. Victoria relectione de potesta ecclesiastica sect 7. the same politique or ciuil head which that commonwealth hath for otherwise either ciuil members should haue no ciuil head at al which were monstrous or not be vnder the head of that body whereof they be members but onely vnder a ciuil head of an other body which is
they challenge the royal right of both swords throughout the Christian world and haue made thereof a flat decree But first I deny that the Pope as Pope challengeth royal right of either sword For his right to the spiritual sword is not royal but of a different nature as is euident shal be declared hereafter and his royal right to the material sword is neither ouer al christendome as Bel vntruelie auoucheth but only ouer the Popedome nor he challendgeth it by his Papacie yea as Pope Gelasius wrote Popes Gelasius de vincul anathematis Nicol. 1. dec 96. can cum ad vetum pag. 17. Bernard lib. 4. de consideratione haue not challendged royal soueraigntie but by the guifte of Princes who as Bel saith haue giuen their rights to them And albeit the decree doe after S. Bernard giue to the Pope right of the material sword yet neither hath it the word royal nor meaneth of Royal right as is euident because it teacheth that this sword is not to be drawne or vsed by the Popes hand as no doubt it might if he had royal right vnto it but by the hand of the souldier at the commaundement of the Emperour and becke of the Pope Whereby we see that the decree attributeth royal right of the material sword only to the Emperour who is to commaund the souldier to draw and vse it and to the Pope only authority to direct the Emperour in his commaund and vse of his sword 23. But suppose that Popes did challenge royal right of both swords throughout the christian world is this to climbe to the highest heauen and to Christes throne doth the christian world reach to the highest heauen or yet to the bounds of the earth doth Christes throne rule no more then the christian worlde or doth royal authority vnder him reach to his throne surelie Bel hath a base conceipt of Christes kingdome if he imagine that Popes or Princes by their authorities reach to his throne who as S. Paul saith is aboue al powers and princedomes Ad Ephes c. 1. v 21. Bel condemneth that in the Pope for blasphemie vvhich he iudgeth treason to deny to Princes thrones and dominations and aboue euerie name which is named either in this world or in the next but marke good reader how Bel condemneth that for horrible blasphemie in the Pope which him selfe accoumpteth as highe treason to deny to other Princes For what is supremacie in both ecclesiastical ciuil causes but as he speaketh royal right of both swords and to deny this to temporal Princes he deemeth no lesse then highe treason 24. Secondlie he proueth his foresaid pag. 14. Dist 22. can omnes slaunder out of Pope Nicholas 1. his words Christ committed to S. Peter the right both of heauenlie and earthlie empire which Bel seemeth to vnderstand of spiritual and temporal power Answer Suppose the words were meant of spiritual temporal power they make nothing for royal right but may be wel expounded according to the meanig of the foresaid decree That S. Peter had from Christ right to both empires vz. to gouerne the one and to direct the other but of royal right there is no word in P Nicholas Nicol. 1. ep ad Michael Imper. yea he prosesseth that Christ distinguished eclesiastical and imperial power by distinct acts and dignities that in spiritual matters the Emperour should need Bishops in temporal Bishops vse Emperourrs But indeed Pope Nicholas meaneth not of temporal power at al but only of spiritual giuen to S. Peter Which he calleth both earthlie and heauenlie dominion because according to our Sauiours Words Math 16. to which he alludeth what he looseth in earth is loosed in heauen 25. I omit a glose cited by Bel because it Glossa F. Câ—lestis only saith that the Pope hath both swords vz in the sense before explicated But what he bringeth out of an obscure appendix of P. Boniface his making a constitution Appendix Fuldeâ—â—s wherein he affimed him selfe to be spiritual and temporal Lorde in the whole worlde is vntrue as is euident by the constitution and words before cited out of it And Pope Clement 5. declared extrauag Clemens 5. meruit Charissimi de priuilegijâ— that Pope Boniface his constitution did nothing preiudice the kingdome of France But what the appendix saith of Boniface his sending to Phillip King of France to haue him acknowledge he helde the kingdome of him may wel be expounded by that Platina writeth Platin. in Bonifac. 8. vz. That Phillip hauing against the law of nations imprisoned a Bishop whom Boniface sent vnto him to perswade him to make ware against Infidels the Pope sent the Archedeacon of Narbo to procure the Bishops libertie and othervvise to denounce that the kingdome of France vvas fallen to the churches disposition for the offence of the Kinge 26. But let vs goe on with Bel. Since this â—el pag. 16. ladder saith he was thus framed Popes haue tiranized aboue measure deposed Kings and Kingdomes and taken vpon them authority pertaining to God alone Omitting Bels straunge phrase of deposing Kingdomes if to depose Kings for neuer so iust cause be to tiranize Protestants haue tiranized far more in the space of 70. years then the Pope hath in these 300. years since that decree was made For in al these 300. yeares besids one or two Kings of Naples who were his liege men I finde deposed by the Hovv many deposed by Popes in 300. years Clemens 5. extrauag ad Certitudinem Pope one Schismatical and heretical Emperour of Greece Andronicus Paleologus and one other doubtful Emperour Ludouick the Bauarian two French Kings Philip 4. and Ludouick 12. and one King of Bemeland George and one King of Nauarre besides King Henry 8. and Queene Elizabeth and these al for heynous crimes whereas Protestants in 70. years setting Hovvmany by Protestants in 70. years aside the iniustice of their quarrel haue as much as laie them deposed one Emperour six or seauen Kings two absolute Queenes slaine two Kings one Queene and one Queenes husband as before hath bene tolde c. 4. paragr 6. 27. And Bel who so much obserueth Sacerdotes nunquam tyranni fuerunt sed tyrannos saepe sunt passi Amb. ep 33. the deposition of Emperours and Kings by the Pope and omitteth both their iniuries to him and his benefits done to them sheweth him selfe to be no indifferent man For omitting almost 33. Popes put to death by heathen Emperours Christian Emperours vid. Platinam in vit Pont. Six Popes murdered Princes and others haue murdered six Popes vz. Felix 2. Iohannes 11. Iohannes 15. Benedictus 6. Clement 2. Victor 3. besides Gregory 2. and diuers other whome they haue attempted to murder They haue banished foure vz. Liberius Sieuerius Vigilius Martin I Foure banished besides many others whom for feare of their liues they droue into banishment they haue imprisoned six vz. Iohannes 1.
Iohannes Six emprisoned 9. Paschorlis 2. Boniface 8. Vrbanus 6. Clement 7. besyd Sergius 1. others whom they attempted to imprison They haue deposed as much as they could sixteene vz. Iohannes 12. al. 13. Benedict 5 Gregory 5. Benedict Sixteene deposed 8. and 9. Alexander 2. Gregory 6. and 7. Gelasius 2. Innocent 2. Alexander 3 Iohn 22. Vrban 6. Martin 5. by Alphons King of Arragon Platin. in Alexand. 3. Liberality of Popes tovvards England Stovve an 1171. Polidorus lib. 16. Comin ventura in relation de Napoli VVhen vvould Luther and Caluin haue giuen three Kingdomes to England Eugen. 4. by procurement of Philip Duke of Millen Iulius 2. whereas on the contrary side to omit spiritual benefits Popes haue bestowed the Empire vpon almost al them Emperours whom they deposed and haue refused to take the Empire from the Germans though they haue bene much sollicited thereto by the Grecians and to let passe their liberality to other Princes they haue bestowed the Kingdome of Ireland vpon Henry the second and of Naples and Sicily vpon Henry 3. and the most honourable title of defender of the faith vpon Henry 8. Kings of England hereby may the indifferent reader euen setting aside the iustice of the cause and considering only the fact clearly perceaue whether Christian Emperours and Princes haue more tiranized ouer Popes then Popes ouer them now let vs come to Bels proofe of his ould slaunder here againe renued of the Popes taking vpon them power proper to God alone 28. A Closse saith he affirmeth the Pope Bel pag. 14. Gloss lib. 1. tit 7. c. 3. to haue celestial arbitrement to be able to alter the nature of things applying the substance of one to an other and to make something of nothing and the Pope saith Bel is wel pleased there with Answer As for the Pope being pleased with the foresaid words it is more then Bel knoweth but sure I am he detesteth them if they be meant of power to create or proper to God alone But wel I see that which doth not displease Bel if it be giuen to Princes he condemneth as intolerable blasphemie if it be attributed to Popes For the foresaid words are al in the ciuil lawe and by the Emperours applied either to them selues or to the Pope as the Emperours Gratian Valentinian and Theodosius de sum Three Emperours say the P. hath celestial arbitrement Trin. lib. 1. affirme the Popes to haue celestial arbitrement and condemne them as infamous hereticks who follow not the religion of Pope Damasus and his arbitrement in spiritual matters may be called heauenlie because his authority therein came from heauen That of altering the nature of things and applying the substance of one to an other the Emperour Iustinian C. communia de leg lib. 2. applieth to him selfe Of vvhat things Popes or Princes can alter the nature and meaneth of ciuil contracts as legacis and feoffees in trust which by his imperial power he can alter and change and the like power saith the glosse hath the Pope in contracts pertayning to spiritual matters But of altering the nature of natural things neither the Emperour nor the glosse dreamed 29. But the words which Bel most vrgeth are that the Pope can make de nihilo aliquid something of nothing For saith he it is a thing proper to God to make something of nothing in al cases and at al tymes But besides that the glosse neither saith that the Pope can make de nihilo aliquid but de nullo aliquid neither yet in al cases and al times as Bel addeth the foresaid words are taken out of Iustinian C. de rei vxor act lib. 1. where the Emperour Of vvhat nothing Popes or Princes can make something saith that because he can make to be accompted a stipulation where none is much more he can an insufficient stipulatiō to be sufficient the like authority in humane contracts touching spiritual matters the glosse attributeth to the Pope this he meant when he said the Pope can de nullo fecere aliquid of no contract make one which Bel would applie to creatiō making creatures of nothing as God made the world 30. Secondlie he proueth his slaunder out of Gersons rep ort before answered and thirdlie out of Gregory 9. saying Ad firmamentum Gregor 9. lib. 1. de cre◠tit 33. c. 6. Caeli c. to the firmament of heauen that is of the vniuersal church God made two lights Pontifical authority and power Roial that we may knowe there is as much difference betweene Pope Kings as bet wixt sunne moone Is here any word of authority belonging to God or yet of deposing Kings but only a cōparison of Pontifical Royal power with the sunne moone allowed by the publique letters VVritten 1279. and one extāt in Baron tom 10. an 996. Matth. 16. vers 19. 18. Iob. 21. v. 15. 16. Act. 20. v. 18. Matth. 28. v. 19. of three Princes electors and a preferring of the Pontifical before the Royal which if Bel had any feeling of Christianity in him he would not deny Is not the loosing and binding of sinns in heauen earth of preaching the ghospel admnistring the sacraments of feeding Christs sheepe and the like which belongeth to Bishops as is euident out of scripture far more excellent then Royal power which as wel woemen and children as men infidels as Christians may haue 31. The sunne moone are of the same Royal povver far inferour to Pontifical nature and quality differing only in more or lesse light but Royal power is both of nature and quality far inferiour to Pontifical thas is more humane and begun by Constantin called Bishops Gods and professed him self vnder them Ruffin lib. 1. hist c. 2. men this supernatural and instituted by God that common to Infidels this proper to christians that passeth not earth this reacheth to heauen that concerneth only the body this the soule that helpeth men to worldhe and transitorie quietnes this to heauenlie and euerlasting rest Bel could not abide Pope Gregory saying Pontifical authority excelled Royal as far as the sunne excelleth the moone nor the glosse saying it excelled it 47. times how then wil he abide S. Chrisostom saying it excelleth the kingdome Chrisost l. 3. de sacerd Ambros lib. de dignit sacerd c. 2. as much as the soule douth the body or S. Ambrose saying that nothing can be equal to Pontifical dignity and that Royal glorie and Princes crownes are far more inferiour to it then lead is to glistering gould And againe nothing in this world is more Ibid. cap. 3. excellent then priests nothing higher then Bishops or S. Ignatius saying that nothing is more honourable Ignat. epist ad Smirnenscs in the church then Bishops and that we owe the first honour to God the second to Bishops the third to Kings he exclamed against the glosse for affirming the Pope
the Churches authority S. Austin there saith no word at al. 13. Finally Bel concludeth this Article with an egregious slaunder of the Pope and false dealing with S. Antonin For he auoucheth that P. Martin 5. dispensed with one Bel pag. 40. who had contracted and consummated matrimony with his owne natural and ful sister of the 45. vntruth same father and mother This he proueth out of S Antonin saying That P. Martin dispen Antonin 3. part tit 1. c. 11. sed with one who had contrasted and consummated matrimony cum quadam eius germana Here Bel maketh a ful point and addeth no more But S. Antonin addeth quam cognouerat Fornicarie with a sister of hers with whom he had committed fornication And before the words cited by Bel he saith that seeing affinity is contracted by fornication as by coniugal act he that hath committed fornication with any vvoman can not mary cum filia eius vel germana eius vvith her daughter or her sister And affirmeth that Paludan thinketh the Pope can not dispense in this matter yet saith he Martin 5. dispensed with one who had contracted and consummated cum quadam eius germana quam cognouer at fornicarie with a certain sister of hers with whom he had committed fornication What now more euident then that S. Antonin speaketh not of a man marying his owne sister but his harlots sister wherin though the Pope as he saith made great difficulty yet perhaps Protestants wold make smale or no scruple at al. Behould therfore gentle Reader not the excellency of holy Popery as Bel scornfully exclameth but excellency of wholy ministery which hath as I say said of some made lying Isai c. 28. v. 15. their hope Is this M. Bel your promise pag. 22. of auouching no vntruth vpon any man Is this the sincerity you make shew of pag. 5. and 221 Is this your protestation made in your preface to yeeld if any can conuince Bel bound to recant the 3 tyme you to haue alleadged any writer corruptly quoted any place guilfully or charged any author falsly Let now the Reader be iudge by this your dealing with S. Antonin whether you be not bound to recant the third tyme. Be mindful therfore Bel from whence thou art Apocalip fallen and do penance Apocal. 2. THE FOVRTH ARTICLE OF ORIGINAL CONCVPISCENCE IN THE REGENERATE CHAP. I. The Catholique doctrin touching concupiscence explicated and proued BECAVSE Bel in this Article doth after his accustomed manner proceed confusedly and deceitfully before I answer his obiections I wil particulerly by Conclusions set downe the Catholique doctrin vpon this matter wherby the Reader may clearly see both what Catholiques defend and what Bel ought to impugne Supposing therfore a distinction of Concupiscence which Bel him self vseth pag. 49. into Habitual which is the pronesse and inclination in the inferior portion or powers of our corrupt nature vnto disorderly actions and Actual which is the disordinate Acts them selfs 2. The first conclusion is That habitual coÌ„cupiscence in men not yet regenerat See S. Tho. 2. d. 30. q. 1. art 3. S. Thomas Bellarmin is materially original sinne This teacheth S. Thomas 1. 2. q. 82. ar 3. and Bellarmin l. 5. de amiss grat c. 5. whose testimony I the oftener more willingly vse because Bel accounteth it most sufficient in al Popish affaires Bel p. 125. and the Protestants deny it not and I proue it Because as original iustice did formally consist in the conuersion of the wil to God and did materially connotate the due subiection of the inferior powers So original sinne doth formally coÌ„sist in the auersion of the wil from God materially connotateth the rebellion of the sayd powers And because concupiscence is thus materially original sinne S. Aust somtymes calleth it original sinne and saith it is remitted in baptisme when the guilt of Adams sinne annexed vnto it which maketh Cap. 2. parag 2. it formally sinne is taken from it as herafter shal be shewed 3. Second conclusion Habitual concupiscence euen in the regenerate is euil This teach S. Thomas 3. p q. 15. ar 2. and q. 27. S. Thomas ar 3. Bellarmin l. de grat primi hom c. 7. and l. 5. de amiss grat c. 10. and al Catholiques And the contrary is Pâ—lagianisme as is euident out of S. Austin l. 6. cont Iulian. S. Austin c. 5. l. 5. c. 3. tom 7. and l. 1. de nupt concupis c. 35. And the Conclusion is manifest because Habitual concupiscence includeth Habitual Concupiscence both positiue priuatiue euil not only prones to euil but also difficulty to do good and want of habitual order in the inferior powers and therfore is both positiue and priuatiue euil Hereupon S. Paul Rom. v. 7. 18. calleth concupiscence S. Paul in him selfe not good And v. 21. euil and v. 16. he saith that he hateth it And S. Austin lib. 6. cont Iulian c. 15. said who is so impudent or mad as to graunt sinne to be euil and to deny concupiscence of sinne to be euil And because concupiscence allureth to euil it is somtyme called of the Apostle Sinne lavv of sinne Rom. 7. of Deuines fomes peccati the fomet of sinne and tyrant of S. Austin iniquity S. Austin see him lib. 2. de nupt concup c. 9. S. Ambrose tom 3. serm 12. de verb. Apost c. 5. Vice l. 2. cont Iulian. c. 3. to 7. Vitious and culpable l. de perfec iustit c. 6. S. Ambrose de apolog Dauid c. 13. Root and seminary of sinne And because it causeth difficulty to do good it is otherwhile called of S. Austin l. 6. contr S. Austin tom 7. Iulian. c. 19. 1. Retract c. 15. serm 12. de verb. Apost l. de continent c. 4. others languor sicknes defect infirmity As because it is in our inferior portion it is called of the Apostle Rom. 7. v. 23. lavv of our members and of others lavv of the flesh And finally because it is inflicted vpon vs for Adams sinne S. Austin 1. Retract c. 15. calleth it punishment of sinne and also Sinne because it is the effect therof l. 1. contr duas epist S. Augustin to 7. Pelag. c. 13. and l. de spirit lit c. vltimo tom 3. 4 Third conclusion Actual concupiscence though inuoluntary is euil This teach al Catholiques with Bellarmin loc cit against the Pelagians and it is maniâ—est by S. Paul Rom. 7. v. 19. The euil which I wil not that I do by S. Austin lib. 1. de nupt S. Augustin to 7. Tom. 8. concup c. 27. and 29. and l. 6. cont Iulian. c. 16. l. 5. c. 3. in psal 118. conc 8 and otherwhere often and by the reason which he giueth l. 5. cont Iulian c. 3. because it is a disordinate act contrary to the rule of reason Hereupon men are ashamed of it and S. Austin lib. 2. cont Iulian. c. 5. and lib. 6. c. 19.
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
and ought to read Scriptures and can not othervvise attaine to eternal life passeth exact speech and albounds of truth Because S. Chrysostom hath no such exact words yea the words which Bel wresteth to his purpose S. Chrysostom him selfe otherwise expoundeth as hath bene shewed And thus much of Bels second reply to the foresaid answer 12. Thirdly saith he Dauid and the Berheans had no regard of this popish distinction of pag. 116. more exact speech vttered in schools then in pulpit Because Dauid Psalm 119. v. 9. affirmeth That a yong man shal cleanse his waies by study meditation and keeping of Gods lavv The Berrheans Corrupt of Script searched the Scriptures and examined the Apostles doctrine by them Ansvver Dauid Psalm 118. al. 119. v. 9. saith A yong man shal correct his waies by keeping Gods lawes But study and meditation are added by Bel I wonder he added not also reading But suppose Dauid had said That a yong man amendeth his life by reading Scripture shal we infer that he thought preachers speake as exactly as Schoolmen The like reason is the other The Berheans examined the Apostles doctrine by Scripture Ergo they thought the doctrine of the pulpit as exact as the schoole O wit whither wilt thou But Chapt. 11. parag 4. of the Berheans fact we shal speake more hereafter 13. After this Bel falleth to entreat in Of vvoemens teaching and reading Scripture perticuler of woemens teaching and reading Scriptures propounding vnto him selfe this obiection of Catholiques S. Paul wil haue woemen to learne in silence and permitteth them not to teach 1. Timoth 2. v. 12. Bel p. 116. answereth That though S. Paul permit them not to teach publikly before men yet he forbiddeth them not to read Scripture nor to teach priuatly Prouerb 31. v. 1. Act. 18. v. 26. 2. Timoth. 1. v. 5. c. 3. v. 15. where due circumstances occurre because Bethsabe taught Salomon Priscilla expounded Scriptures to Apollo Eunice and Lois instructed Timothy in Scriptures Here Bel is ashamed to lycence woemen to teach publikly before men though he was not to make one of them head of the Church which is a far greater matter and necessarily includeth authority to teach the Church publikly but whether Heretical vvoemen hovv malepert vvho dare teache Tertull. l. de praescript Some preached publikly in Germany Sur. An. 1522. they may teach publikly before woemen or priuatly before men and what the due circumstances are when they may teach priuatly he setteth not downe Nether do I thinke his Protestant sisters wold regard them who publikly before men at table and in their assemblies in houses take vpon them to expound Scriptures Surely he should do wel to informe his sisters of his circumstances But as for S. Paul he giueth them no lycence at al to read or to teach Scriptures excepting the case of perticuler inspiration or of necessity when they are permitted also to baptize For he in the foresaid words not only forbiddeth them absolutly to teach but withal appointeth them to learne as if this alone were their duety and belonged to them And lest we should thinke they might learne of them selfs by reading Scriptures he explicateth 1. Corinth 14. v 35. both of S. Paul whome and where they must learne vz. of their husbands and priuatly at home If they list to learne saith he any thing let them not read Scriptures aske their husbands at home Behold woemen appointed not to teach ether publikly or priuatly but to learne and that priuatly at home and of their husbands And the same saith S. Chrisostom S. Chrysost S. Hierom. hom 9. in epist ad Coloss S. Hierom dialog 1. contr Pelag. where he reprehendeth the Pelagians for licensing their woemen to sing with them as Protestants do now and Bel passeth in silence and saying they ought to be skilful in Scripture But no maruel if Protestants being Luther de vo coiug Assert artic 16. vid. serm de matrimon edit VVitemberbergens fol. 126. S. Paul so womanish as they professe they can no more liue without them then without meat or drinke and heresies haue bene euer spred by fauour and helpe of woemen as S. Hietom saith epist ad Cresiphontem be more liberal to woemen then the Apostle who said tt was good not to touch them 1. Cor. 7. v. 1. 14. The examples alleadged by Bel for woemens teaching are partly false partly not to the purpose For Bethsabees words came ether from Gods perticuler inspiration and so her teaching maketh not to the purpose or from her owne head and so she taught not Gods word though what she said being after recorded by Salomon becâ—me Gods worde Priscilla is not said act 18. v. 16. as Bel affirmeth to haue expounded Scriptures but the way of the Lord to Apollo which she might do without expounding Scripture as S. Ihon prepared Luc. 1. v. 76. Math. 3. v. 3. the way of the Lord without preparing Scripture That of Eunice and Lois is vncertaine For albeit it be said 2. Timoth. 1. v. 5. That they vvere faithful vvoemen and c. 3. v. 15. that Timothy vvas instructed from his infancy in Scripture Yet it is not said he was instructed of them but might wel be instructed of some other at their procuremeÌ„t as it is vsual for to hyre maisters to teach children wherfore fondly doth Bel auouch it to be cleare and euident by their example that mothers must teach and yong babes learne Scripture 15. But suppose that they taught their childe or grandchild for want of sufficient men to teach as may be presumed because his father was a Gentil Act. 16. v. 13. what is this to woemen teaching without al necessity priuarly whome soeuer euen their husbands contrary to the prescript and otder sette down by S. Paul yea suppose that Bethsabe Priscilla Eunice and Lois had without perticuler inspiration or necessity which Bel can not proue taught men priuatly Scriptures who seeth not but that S. Paul knew better woemens duety then they and that we ought rather to follow his prescript and order then the example of two or three woemen not the learnedest nor greatest Clerks 16. After this Bel alleadgeth Origen for Bel p. 107. proofe of common peoples reading Scripture and affirmeth him to exhort the people to read Scriptures because he writeth Origen homil 4. in Leuit If we can not al things let vs at lest remember that we are now taught or is rehearsed in the Church But Origen here exhorteth the people only to remembring at lest saith he Bel p. 111. those things which are taught and rehearsed this day in the Church to wit by ecclesiastical persons He bringeth like wise S. Austin exhorting S. Augustin serm 55. de tempore his people not only to heare diuine lessons in the Church but also at home to read them selfs or to heare others Wherupon Bel noteth That we must read Scriptures at
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
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
against the Councels in their tymes al hereticks may except against the Councels of their tymes and so none shal See l. Marciani C. de sum Trinit be condemned as Hereticks no Councel certaine but al things remaine as vncertaine as if there had neuer been any Councel at al which is to take away the end of calling Councels For if they can not make things certaine to what purpose are they gathered Finally Bel can giue no sufficient reason whie general Councels be not as certaine now as euer as shal appeare by the answer to this his obiection 3. He obiecteth that Bellarmin lib. 2. de Concil cap. 11. writeth that is the true decree of the counsel which is made of the greater part But Canus saith lib. 5. de locis Canus cap. 4. q. 2. That voices preuaile not with vs as in humane assemblies Againe these matters of faith are iudged not by number but by waight And the grauity and authority of the Pope is it which giueth waight to Councels Ergo saith Bel there can be no certainty in Bel p. 121. 122. Councels A goodly reason sutely Two Catholique writers agree not whether should be accompted the decree of a councel if the greater number of Bishops should define against the Pope and the lesser number of Bishops Ergo no councel in our dayes is certaine As if nothing were certaine if two Catholiques disagree about it Wil Bel allowe mee to argue soe against Protestants I beleeue I should finde scarce any one pointe of faith certaine amongst them But he should rather hane inferred Bellarmin Canus and al Catholique writers agree that it is the decree of the Councel and certaine truth which the greater part of Bishops defineth and the Pope confirmeth Ergo general councels in our dayes are certaine Namely that of Trent in which the most yea al as appeareth by their subscriptions defyned the Pope confirmed 4. I might omit a friuolcus obiection which he maketh against Bellarmin of contradiction Because Bellarmin saith that Bellarm. lib. 2. de concil c. 18. the assemblie of Bishops in lawful councels is an assembly of Iudges and their decrees lâ—ws necessarily to be followed And yet affirmeth that it is al one for Councels to be reproued by the Pope and Cap. 11. to doe against his sentence For though Bellarmin affirme Bishops to be Iudges and their iudgement to be necessarily followed as law Yet as himselfe explicateth cap. 11. it is not necessarily to be followed antequam accedat sententia Summi Pontificis before it be confirmed by the Pope As the Peeres in parliament are Iudges and their acts necessary to be followed but not before they be confirmed by the Prince who in not confirming them disannulleth them 5. And because Bellarmin writeth that Bellarm. lib. 2. de concil c. 19. one cause whie the Pope was neuer personally in any Councel of the East was least he being then the Emperours temporal subiect should be placed vnder the Emperour Bel inferreth both that the Pope is prowd pag. 122. and that the East Church neuer acknowledged his supremacy But as for pride it is none to honour as S. Paule did his ministery Rom. 11. v. 14. to challendge the place due to his dignity and authority For as S. Gregory a S. Gregor lib. 4. epist 36. ad Eulagium most humble man said Let vs keep humility in mynde and yet conserue the dignity of our order in honour No maruaile then if Popes being head and presidents of Councels where matters of Church and faith are handled and Emperours as S. Gregory Nazianzâ— S. Gregor Nazianz. orat 14. ad sub speaketh but sheep of his flocke and subiect to his power and tribunal did looke to sit there aboue Emperours Yet the great Emperour Theodosius highly commended Theodoret. lib. 5. c. 18. S. Ambrose for putting him out of the Chauncel And in the Nicene Counsel Euseb lib. 3. de vit Constant Constantine that worthie Emperour entred last and after al the Bishops were sett nor did not sit in a great throne beseeming his estate but in a low chaire and that not before he had craued pardon and asked leaue of the Bishops as Theodoret whom Bel Theodoret. lib. 1. c 7. Nicephor l. 1. c. 19. calleth a Saint Nicephorus and others doe testify Albeit the Nouatian hereticke Sozomene who lyeth much as writeth S. Sozome lib. 1. c. 19. â—regor l. 6. epist 31. Nouel 9. C. de summ Trinit lib. vltImo Concil Calced act 1. Athanas apol 2. Socrates lib. 2. cap. 13. Sext. Sinod act 18. Theodoret. lib. 5. c. 9. Euap lib. 1. c. 4. Martian ep ad Leonem Gelas ep ad Episcopum Dordon Concil Nicen epist ad â—â—â—â—est Gregory doe seeme to say that he sate at the toppe of the Councel in a most great throane 6. As for the Easterne churches acknowledging the Popes primacy it is so manifest as Iustinian Emperour of the East writeth No man doubteth but that at Rome is Summi Pontificatus apex the toppe of the priesthood And if more witnesses need in so euident a matter certaine it is that the general councels in the East were called and their decrees confirmed by the Pope And the Councel of Calcedon professeth in plaine tearms that omnis primatus al primacy belonged to the Archbishoppe of Rome the same acknowledge the Grecians in the seauenth synode in the Councels of Lateran Lyons and Florence Likewise some Patriarches Leo epist 59. 60. 61. Conc. Constant ep ad Damas Concil Calced act 16. 7. Sinod act 2. Conc. Lateran 13. c. 15. Concil Florent in lit vnionis Concil Lugdun in 6. tit de election cap. vbi periculum Baron 536. Concil Calced act 3. Gelas ep ad Faustum Sozom. lib. 3. c. 7. Baron Ann. 372. Baron 342. Chrysost epist ad Innocent Ex lit Leon. Valent. ad Theodos Athanas ep ad Felicem Basil ep 52. ad Athan. Chrisost ep ad Innocen Theodoret. epist ad Renatum Gregor l. 7. epist 63. of the East to omit Bishops were by the Popes authority created as Anatholius of Constantinople by Pope Leo epist 53. ad Pulcheriam others deposed as Anthimus of Constant Dioscorus and Timothie of Alexandria and Peeter of Antioche Other being deposed or vexed appealed to Popes as S. Athanasius and Peter of Alexandria S. Paul S. Chrisostom and S. Flauian of Constantinople Paulin of Antioch which euidently proueth the Popes Primacy ouer them Finally to omit the testimony of S. Athanasius S Basil S. Chrisostom Theodoret and other Doctors and saints of the East church both the Emperour and Patriarche of Constantinople did in S. Gregories time as he witnesseth daily professe the church of Constantinople to be vnder the Romane Sea 7. Now to his reason Bellarmin saith The Emperour of the East would haue sate in Councel aboue the Pope Ergo the East church neuer acknowledged his primacy Who seeth not the manifolde weaknes
conuinceth that we can doe it without deadly breaking it As for our confession we doe not confesse that our daylie offences are most great faults but daily confesse our most great fault whether it were done then or before Besides that humble and penitent mindes accompt themselues greatest sinners and their offences greatest faults So S. Paul 1. Timoth 1. v. 15. accounted S. Paul himselfe the chiefest sinner Yea good souls as S. Gregory saith acknowledge sinne where S. Gregor epist ad August Cant. cap. 10. Iob cap. 9. S. Gregor in Psalm 4. Paenitent none is and with Iob feare al their works And as the same holy Doctour noteth the reprobate accompt great sinns litle and the elect litle sinns grear and which before they thought were light straight they abhor as heauy and deadly And S. Hierom S. Hieron epist ad â—â—lant obserueth that it increaseth warines to take heed of litle sinnes as if they were great For with so much the more facility we abstaine from any sinne by how much more we feare it 6. And hence Bel may see why we in dayly confessions confesse our most great fault which I would God he would imitate and both confesse and amend his heynous fault of sinning against the holy Ghost and impugning the Catholique Church which he knoweth to be Gods Church Otherwise let him assure himselfe that shame wil be his end in this life and endles punishment his reward in the next Wel he may beat against this rocke but like the waues he shal without hurting it beat himselfe in pieces and be resolued into froth and foame Let him write books let him spend himselfe and make nets with the Spider of his owne guts they wil proue only spider webbes apt to cath or holde none but such as like inconstant and fleshly flyes are carrayed about with euery mynde of new doctrine and following their carnal appetites and licentiousnes seaze vpon fleshly baite And so Bel though he could become an other God Bel he should but be Beel zebub the God of flies Be myndful therfore Bel from whence thou art fallen and do penance Apocalip 2. FINIS Al praise to Almightie God A TABLE Of the things coÌ„teined in this booke vvherin a signifyeth article c. chapter and parag paragraph ADDITION of one tradition as much forbidden as of many ar 7. c. 2. parag 1. Addition to Scripture which forbidden which not ar 7. c. 2. pareg Anomia how it may signify transgression of the law ar 6. c. 2. parag 2. Antichrists true hinderance meant by S. Paul ar 1. c. 9. parag 4. Antichrists hinderance not taken away in Pipius tyme a. 1. c. 9. parag 3. Angles falsly charged by Bel art 5. c. 5. parag 6. S. Antonin falsly charged by Bel art 3. c. 1. parag 1. and 13. Apostataes may teach true doctrine art 7. c. 10 parag 9. Apostles Creed conserued by Tradition art 7. c. 9. parag 4. S. Athanasius explicated and his reuerence of Traditions art 7. c. 4. parag 9. S. Austin as a Christian said he wold not beleeue the Ghospel without the Church art 7. c. 9. parag 22. Sainct Austin wold not beleeue Maniche though he had had expresse Scripture ar 7. c. 9. parag 24. S. Austin how he compared Concupiscence with blindnes of hart art 4. c. 3. parag 1. S. Austins opinion of habitual Concupiscence art 4. c. 1. parag 18. S. Austins opinioÌ„ of inuoluntary motions art 4. c. 1. parag 13. S. Austin preuented Bels obiections art 4. c. 1. parag 18. S. Austin how he meant that we loue not God altogether art 8. c. 4. parag 2. S. Austin how he called our keeping the commaundements defectuous art 8. c. 1. parag 9. S. Austins teuerence and rule to know Traditions art 7. c. 4. parag 3. S. Austin said the Apostles eat bread our lord art 2. c. 5. parag 8. S. Austin said Iudas eat our price art 2. c. 5. paragr 8. S. Austin why he said Iudas eat bread of our lord art 2. c. 5. parag 8. S. Austin wold not credit the Scripture if the Catholiques were discredited art 7. c. 9. parag 22. S. Austin and S. Prosper Papists out of Bel. art 2. c. 4. parag 13. B. S. Basil explicated and his reuerence of Traditions art 7. c. 4. parag 13. S. Bede a Papist art 4. c. 4. parag 4. Bellarmins doctrin of merit the common doctrin of Catholiques a. 5. c. 6 parag 9. Beleefe in al points not prescribed at once art 7. c. 2. parag 7. Bel a right Apostata from Preisthood art 1. c. 9. parag 31. Bel against Caluin art 5. c. 2. parag 3. Bel admitteth Tradition a. 7. c. 9. parag 811. Bels answer about Tradition of the bible refuted art 7. c. 9. parag 5. Bel admitteth venial sinns art 6. c. 1. parag 1. Bels beleefe of venial sinne beside Gods booke art 6. c. 1. parag 2. Bel a Papist by his owne iudgement art 4. c. 1. parag 10. Bel against al Gods Church which liued in the first 200. years art 7. c. 10. parag 2. Bel alleadgeth authority against him selfe a. 7. c. 10. parag 5. Bel answereth not to the purpose art 7. c. 9. parag 7. Bels argument returned vpon him self art 2. c 6. parag 3. Bels blasphemy against God art 8. c. 2. parag 1. against his Church a. 7. c. 9. par 5. against iustification a. 4. c. 2. parag 1. Bels blasphemy accursed by S. Hierom art 8. c. 2. parag 1. Bels blindnes discouered art 1. c. 9. parag 6. Bel bound to recant art 3. c. 1. parag 13 a. 2. c 5. parag 9. Bels buckler the Princes sword art 1. c 1. parag 10. Bels challeng is Bellarmins obiections art 4. c. 3 parag 2. Bels complaint against Catholiques art 5. c 1 parag 1 Bel condemneth as blasphemy in the Pope which he iudgeth treason to deny to Princes art 1. c. 9. parag 23 Bels contradictions arâ— 1. c. 5. parag 4. c. 8. parag 5 a. 2. c 2. parag 4. a. 4 c 1. parag 12. 13. c. 2. parag 6. art 5. c. 3 parag 3. c. 5. parag 7. art 7. c. 7 parag 19 art 8. c. 1. parag 5 7. c. 2. par 4. Bâ—l câ—rrupted Scripture art 7. c. 2. parag 8 c. 7. parag 3. 12. corrupteth S. Ambros art 7 c. 4. parag 1â— Bel cursed of S. Paul by his owne iudgement art 7. c. 9 parag 8. Bel discredited him selfe art 1. chap. 9. parag 10. Bels dissimulation art 1. c. 1. parag 1. a 2. c 1. par 5 art 3. c. 1 parag 2. Bâ—l denyeth deuine faith to proceed from mans teaching art 7. c. 9 parag 20. Bel disproueth him self art 5. c. 6. parag 6. art 4. c. 1. parag 17. Bel exceedeth Pelagius art 7. c. 7. parag 1. Bels faith grownded vpon reason art 2. c. 1. parag 7. Bel slenderly grownded in faith art 2. c. 5. parag 6. Bels false translation art 2. c. 3. parag 8. c. 4. parag 13 a. 4 c. 2. parag 4. 7. 10. c. 5.
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
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
original sinne art 4. c. 2 parag 6. Reinolds proofe against him selfe art 7. c. 3. parag 3. Royal power far inferior to Pontifical art 1. c. 9. parag 31. Rome the top of high preisthood art 7. c. 13. parag 6. Romane religion aboue a thowsand years agoe out of Bel art 7. c. 10. parag 9. Romane Church alwaies kept the Apostles Traditions Rule of trying truth prescribed by the Councel of Trent art 7. c. 12. parag 4. S. SAbbath translation not warrented by Scripture art 7. c. â— parag 9. Sabbath translation warrented by Tradition art 7. c. 9. parag 4. Sacrament of Eucharist improperly called Christs body art 2. c. 4. parag 14. B Sacrament boâ—h a sacrifice and a testament art 2 c. 4. parag 6. Sacrifice requireth not killing a. 2. c. 3 par 8. Sacrificing of flesh by Preists hands allowed by Bel art 2 c. 4. parag 13. no Sacriledge to dispute oâ— the Popes power art 1 c 9 parag 34. Sadduces erred for ignorance both of Scripture and Gods power art 7 c. 11. par 3. Salâ—mon deposed not Abiathar art 1. c. 5. parag 10. Samuel cold not discerne Gods word from mans word but by Hely his teachâ—ng arâ— 7. c. 9. parag 13. Saints honor an Apostolical Tradition art 7. c. to parag 11. Satisfaction supposeth remission of sinns art 5. c. 6. parag 5. Search the Scripâ—urs explicated art 7. c. 11. parag 3. Scripturs and the Churches authority differ art 7. c. 9. parag 23. Scripture beleeued both for Gods and the Churches testimony art 7. c. 9. par 18. Scripture how of it selfe worthy of credit art 7. c. 9. parag 18. Scripture the storehouse of truth art 7. c. 5. parag 1. Scripture hath al points actually to be beleeued of euery one art 7. c 1. parag 2. Scripture conteineth virtually not actuâ—lly al points of Christian faith art 7. c. 1. parag 7. 9. Scripture can not sufficiently immediatly proue al points of faith a. 7. c 1. par 10. Scripture how able to make men wise to saluation art 7. â— 3 parag 8. Scripture no poison but food of liâ—e art 7. c. 7. parag 18. Scripture easy in things necessâ—ry to euery ones saluation art 7. c. 6. parag 1. Scripture absolutly hard ibid. Scripture more in sense then in words art 7. c 9. parag 14 Scripture not so clearly discerned as light from darknes art 7. c. 9. parag 15. Scripture why called a lantherne or light art 7. c. 9. parag 17. Scripturs vulgar reading what monsters it hath bred in England art 7. c. 7. parag 2. Seruice of God in the old law some tyme nether heard nor seene of the people art 7. c. 8. parag 3. Seruice in an vnknowne tong discommended only of idiots and infidels art 7. c. 8. parag 2. Sinne habitual what it is art 4 c. â— parag 3. Sinne some of it nature breaketh frendship with God some not art 6. c. 1 par 6. Sinne ordinarily taken only for mortal art 6. c. 2. parag 1. Socrates his error art 7. c. 10 parag 5. S. Steeuen P. defined not the controuersy about rebaptization art 7. c. 12. parag 1. Superior and inferior not contradictions but relatiues and may be verifyed of the same thing art â— c. 6. parag 2. T. S. Thomas how he called our keeping the commandements imperfect art 8. c. 2. parag 3. Traditions of three kinds art 7. chap. 9. parag 1. Traditions which impugned by Bel ibid. which defended in this booke ibid. Traditions ther are conteining things necessary to saluation art 7. c. 9. par 1. Traditions how they are explications of the law art 7. c. 2. parag 4. Tradition admitted by Bel art 7. chap. 9. parag 8. Traditions how they are additions to Scripture how not art 7. c 2. parag 3. 4. Traditions apostolical certain and vndoubted art 7. c. 10. parag 1. Traditions Apostolical not to be examined by Scripture art 7. c. 11. parag 1. Traditions how they may be examined by the Church art 7. c. 11. parag 1. Traditions how to be examined out of Tertullian art 7. c. 11. parag 1. Traditions auouched by the Fathers art 7. c. 4. per tot Traditions defended by S. Paul and S. Ihon art 7. c. 9. parag 1. 2. Traditions in S. Cyprians daies sufficient proofe of doctrin art 7. c. 12. parag 1. Tradition of Easter certein a. 7. c. 10. par 3. Tradition of as equal force to piety as Scripture art 7. c. 4 parag 13. 14. Tradition reiected by old heretiks art 7. c. 4. parag 1. Treason disannulleth not the gift art 1. c. 6 parag 3. Truth euidently knowne to be preferred before authority art 7. c. 9. parag 23. Truth what and how to be tryed art 7. c. 12. parag 4. V. VAlew of the Masse art 2. c. 4. parag 9. Variety of fasting lent rose of ignorance or negligence art 7. c. 10. par 5. Venial sinns admitted by Bel art 6. chap. 1. parag 1. Venial sinne why not against the law art 6. c. 1. parag 8. Venial sinne such of his nature art 6. c. 1. parag 2. Voluntary in the origen what it is art 4. c. 1. parag 11. Voluntary motion of euil why expresly forbidden in the tenth commandement art 4. c. 3. parag 10. Vse and abuse of a thing to be distinguished art 7. c. 10. parag 11. W. VVItnesses sufficient of Gods truth by what made art 7. chap. 9. parag 6. Wemen ought to be instructed of men art 7. c. 7. paragr 5. Wemen may teach in case of necessity or perticuler inspiration art 7. chap. 7. parag 13. Words of consecration when and how they worke their effect a. 2. c. 6. parag 5. Worshipping an vnconsecrated host vpon ignorance no offence art 2. c. 6. par 8. Wiats rebellion defended and praised by Protestants art 1. c. 3. parag 6. X. XArisma wel translated by grace art 5. c. 4. parag 4. FINIS
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.