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
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
shold that font be conserued so long but as a monument of so memorable a christning How can Constantin be worthely surnamed great of Christians if at his death he communicated with Arians and was baptized of them at Nicomedia as their fellow heretik Eusebius first reported to purchase credit to his heresy If this had bene so he shold rather haue bene syrnamed of Catholiques the Apostata or Heretike 11. The last tradition of honoring Saints Bel p. 133. Bel saith made some to honor Heretiks for Saints as Platina saith he writeth of the Platina in Bonif. 8. corps of Herman an heretike honored as Saints reliques at Ferrara for 20. years together Answer vntruth 97 How Apostolical a thing the honoring of Saints is Bellarmin sheweth lib. de Sanct. beatit c. 19. Where besids Scripturs and Councels he proueth it by the testimony of 30. Fathers wherof 25 liued aboue a thowsand years ago But is not this a strange metamorphosis to make the error of common people a popish Tradition Beside Platina affirmeth no such thing him selfe but only that some others write so But nether he nor any other write that it rose of popish Tradition That is Bels accustomed vse of addition And therfore where he noteth danger in beleeuing Tradition he might haue noted danger in crediting his owne relation Yea what danger is in not beleeuing Roman Tradition appeareth both by the testimony of Fathers before cited and by the example of Policrates and his fellows the Quartadecimans and by S. Cyprian Quartadecimans are Heretiks ex Epiphan haer 50. 70. Nicephor l. 4. c. 39. August haer 29. Socrates lib. 5. c. 22. Tripartita hist Vincent Lytin and his followers the Donatists reproued only by Roman Tradition As testifyeth Tripartit lib. 9. c. 38. and Vincent Lyrinen But suppose that they of Ferrara had vpon Tradition taken occasion to commit Idolatry Shal we reiect al things wherof men take occasion to offend So we might reiect Christ who was set vnto the ruine of many Luc. 2. v. 34. and by whom the Iewes took occasion of scandal So we might reiect Scripturs by which heretiks haue taken occasion he heresy Sunne and Moone because Gentils haue by them fallen into Idolatry Cannot Bel distinguish between vse abuse of Traditions betwixt scandal giuen taken Thus much of the certainty of Tradtions Now let vs come to the examination of them CHAP. XI Of the examination of Traditions APostolical Traditions are not to be examined by Scripture This is against Bel pag. 117. but euident Because Apostolical â—el p. 117 Tradition is the Apostles word their S. Paul â— Luke word is Gods word 1. Thess 2. v. 16. But Gods word is not to be examined at al Ergo nether is Apostolical Tradition Wel might the Church at first examine a Tradition whether it were Apostolical or no as she did examine diuers parts of the Bible whither they were Scripture or no but finding it to be Apostolical she could no more examine it by the Bible then she can examin one part of the Bible by an other And Bel in saying That the new testament may Bel p. 135. al. 117. be examined by the old sheweth him selfe rather to be a Iew then a Christian For how dare he examin that which is certaine to be deuine truth Or how can he examin the new testament by the old if he be not more certain of the old then of the new But how Traditions ought to be proued heare Tertullian Tertullian lib. de Corona It can not seeme none or a doubtful fault against Custome which is to be defended for it name sake and is sufficiently authorized by protection of consent Plainly reason is to be enquired but so as the Custome be reteined not to destroy it but to vphold it That thou maist obserue it more when thou art sure of the reason of it But what a thing is it that one shal cal Custome in question when he hath fallen from it 2. But saith Bel Scriptures are called canonical Bel p. 117. because they be the rule of faith Therfore al things are to be examined by them And for this cause saith he Esay sent vs to the Law and testimony Esaiae 8. to try the truth Malachias bid vs be myndful Malach. 4. Psalm 119. 2. Pet. 1. Ioan. 5. Math. 22. Act. 17. 1. Ioan. 4. Gal. 1. of Moises lavv Dauid said Gods word is a lathern S. Peter a shyning light For this cause Christ exhorted the Iewes to read Scripturs and said the Pharises erred because they knew not the Scripturs The Berheans examined S. Paules doctrin S. Ihon bid try the spirits S. Paul pronounced him accursed That preached any doctrin not conteined in Scripture as S. Austin and S. Basil expound him S. August l. 3. cont Petil. c. 6. S. Basil sum 72 c. 1. Bible onely Canonical Scripture but not it alone Canonical Sup. c. 2. parag 1. 7. c. 9. paragr 17. 3. Answer The Bible alone is called Canonical Scripture because it alone of al Scripturs the Church followeth as an infallible rule in beleeuing or defyning any thing But it nether is nor is called the only Canon of faith In the rest Bel affirmeth but proueth not that that was the cause why the Scripture said so As for the places of Esay Malachy Dauid and S. Peter they haue bene answered before As for exhortation of Christ I might deny that he there exhorted the Iewes to read Scripture but Scrutamini Scripturas See S. Gyrill l. 3. in Ioan. c. 4. affirmed that they did read them because they thought they conteined life But suppose he did exhort them to read Scripturs for to finde whether he were the Messias or no wheroâ— as he saith there they giue testimony what is this for trying of al matters by them Can Bel inferre an vniuersal propositioÌ„ of one singuler That of the Pharises Corrupt of Script conteineth two corruptions of Scripturs For neither did Christ say The Pharases but the Saduces erred about the resurrection nether doth he say the cause of their error therin was only ignorance of Scripture as Bel insinuateth leauing out the words povvre of God but ignorance both Math. 22. v. 29. of Scripture and of Gods powre you erre saith he knovving nether Scripturs nor the powre of God So if they had known Gods powre though it had not bene by Scripture but by Tradition or reuelation as Iob and Iob 19. v. 25. the faithful vncircumcised did they had not erred about the resurrection Beside the resurrection is a perticuler matter and euidently testifyed in Scripture what proueth this concerning al points of faith 4. As for the Berhaeans whom Bel wil haue to haue examined the truth of S. Pauls Act. 17. doctrin I ask of him whither they were faithful whilst they examined it or faithles If faithles why proposeth he them to vs as an example to imitat
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.
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
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
the body of Christ but improperly wherefore it is said after it manner but not in the truth of the thinge but in the thing signified that this may be the sense it is called Christs body that is to say it signifieth his body These saith Bel are golden wordes as God would by pens of Papists deliuered 13. I accept his confession First then S. Cratian de consecrat d. 2. can Hoc est Austin and S. Prosper are Papists for as Gratian out of whom the decree is takeÌ„ testifieth the words of the Decree were first deliuered by S. Austins pen and after recorded S. Austin and S. Prosper Papists Sacrificing of flesh by Priests haÌ„ds allovved by Bel. 2 False translat by S. Prosper Secondly I hope Bel hereafter wil allowe of sacrificinge or offering flesh by the hands of the priests because these are part of the golden wordes of that decree For this so gentle confession I wil dissemble with a litle fault of Bels translatinge quod visible quod palpabale mortale in cruce positum est Thus which is visible palpable mortal nayled on the crosse When he shoud haue said which being visible palpable mortal was nailed on the crosse Now let vs heare what he gathereth out of the aforesaid words to the confusion as he saith of Papists but he should haue said to his owne 14. 1. That the blessed bread of the Eucharist is pag. 27. called the Body of Christ What is here against Papists who willingly so cal it but rather against Protestants who seldom or neuer cal it so 2. That it is also called the passion and 37. vntruth death of Christ This is an vntruth for not bread of the Eucharist but the sacrificing of flesh with Priests hands is so called 3. That it is not Christs body truely This is most true for the bread or rather the forme therof in the Eucharist is not Christs body truely properly 4. That it is Christs body as the Sacrament of Baptisme is fayth This is nothing against vs who confesse bread or rather the forme therof called bread because it so seemeth to sense to be but a Sacrament of Christs body 15. 5. That it is not Christs body in truth but in signification This S. Austin saith not but onely that the oblation of the flesh of Christ by the priest is his death and passion not truly but in a mistery signifyinge his death which maketh nothing against vs or to this purpose The glosse in deede saith that the Sacrament is not Christs body in truth but in signification and the same say al Chatholiques namely Bellarmin Bellarm. l. 1. de Eucha c. 14. The Sacrament of the Eucharist is not Christs body but contayneth Christs body for a Sacrament is asensible signe and this sensible signe of bread and wine is that which the glosse sayd is not in truth Christs body but is improperly so called which is so far from being the vpshot of the controuersy or not admitting any solution as Bel fondly boasteth as in mans sight that Bel pag. 27. hath eyes it requireth no solution For who wil thinke that one denieth Christs body to be truely in the Sacrament because he denieth the Sacrament which is the sensible signes of bread and wine to be truly his body So Bel may gather that a body containeth not a soule nor a place a body because the continents are not the thing conteyned But saith Bel if Christs body were in the SacrameÌ„t really it should be there in rei veritate truely As if the glosse had denyed that Christ is in the Sacrament in rei veritate Suerly this sheweth that Bel neuer ment to deale in rei veritate And thus much of the 2. member of this Article Now let vs go to the third CHAP. V. Berengarius his Recantation explicated and S. Austins authority answered POPISH decrees saith Bel tel vs a long Bel pag. 28. tale of one Berengarius some tyme Deacon of a church in Gaunt No maruail if this tale seeme long to Bel which recounteth the foyle of his heresie against the real presence Berengar condemned of 113. Bishops Lanfranc de Sacram. Eucharist in Berengarius the first brocher therof in a general councel at Rome vnder Pope Nicholas the second aboute the year of Christ 1060. wher he recanted publikly and as him selfe saith willingly denouncinge al such to deserue eternal curse who denyed Christs body and blood to be really in the Eucharist Bel maketh him Deacon of Gaunt wheras Bel lacketh latin he was Archdeacon of Angiers in France not being able to distinguish Andeauum from Gandauum Angiers from Gaunt and because he abiured his heresie Bel termeth him a silly Deacon though his brother Buckly cal him an excellent and holy man In deed Bucleis ansvver to 8. reasons p. 62. he found more mercy at Gods hands then I read of any Arch-hereticke and dyed a penitent Catholike For dying on twelf day said as Malmesbur an English author Malmesbur l. 3. histor Angl. in Gabriel 1. p. 114. at that tyme writeth In this day of his apparition my lord Iesus wil appeare to some to glory as I hope for my repentance or to punishment as I feare for others seduced The like repentance I pray God send to Bel ere he dye that as he hath imytated Berengarius in heresie and in abiuration also of it at Rome if I be not deceaued he may likewise imitate him in repentance and penance 2. But because Berengarius in his recantation which was afterward put amongst Distinct 2. â—it the Decrees professed that Christ in the Eucharist sensualiter manibus sacerdotum tangitur frangitur dentibus fidelium atteritur is sensibly touched with hands of Priests broken and chewed with the teeth of the faithful Bel exclaymeth mightely calling his recantation but yet without al proofe cruel barbarous villanous blasphemous and horrible impietie Gladly he would haue the reader beleeue that Catholiques professe Christs body to be in it selfe broken and torne in peeces one member from an other though him selfe soone after not only alleadge Bellarmin to the contrary but confesse also that by the Popes p. 29. doctrin Christs body can not be broken or torne truely and in deed and cite the Glosse vpon the said decree saying that it were a worse pag. 30. heresie to thinke we made parts of Christ then to deny him to be in the sacrament And this is euident by the Masse it selfe where we say Christ nether broken nor deuided is receaued Missa de corpore Christi whole and no cuttinge is of the thing the breach is onely in the signe 3. Neuertheles Christs body is said to be toucht broken and chewed in the Eucharist because the signe of bread in which it really is is so vsed As God is said to haue bene crucified because the humanitie in which he was was so handled and Christ touched when his garment was
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
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