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
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.
bene not only your owne friend and particularly your B. mothers friend but of al your Christian forefathers VVho as they haue lefte vnto your grace their Crowne and kingdome so haue they also bequeathed their faith religion friendship with the Sea Apostolick as no smal portion and stay of their inheritance VVe estieme your publique acknowledging of Rome to be the Mother Church and your selfe to be behoulding to P. Clement 8. for his temporal cariadge and kinde offices as sparks of a greater fyer of loue inkindled in your Princely hart towards that Sea which we beseech almighty God so to increase as it may one day burst forth to your owne good and the vniuersal ioy of Christendome Our Lord Iesus long preserue your Maiestie with al grace health and prosperity Your Maiesties duetiful Subiect and daily Oratour S. R. THE EPISTLE TO THE CHRISTIAN READER AS no water Christian Reader waxeth so could as that which hath bene once hot no enemies become so cruel to a common wealth as Rebels who haue bene once subiect So none are so eager aduersaries to Gods Church as Apostataes S. Maximus serm de Apost who heue once bene her members and children Amongst Heretikes none more earnest against the Apostles then the S. Hieron de Scriptor in Petro. first Apostata Simon Magus who dared to encounter hand to hand with the principal Apostle S. Peter and labored to seduce by Baron Annal An. 68. his magik whom he by myracles had conuerted Amongst the Tyrants and persecutors Nazianz. orat 1. in Iulian Theodoret. lib. 3. c. 21. none more cruel then Iulian the Apostata who by blood endeuored to wash away his Christendom and both by sword pen laboured al he could not only to extinguish the religion but also the very name and memory of Christians Amongst Philosophers none more vehement then Porphirius Iulian. rabidi in Christum canes Hieron Porphyry the Apostata who writ fifteen books against Christian religion and for his singuler hatred therof was syrnamed tou Christianon polemios the Christians aduersary And in these our miserable daies none haue bene so spiteful so malicious so vehement against Catholiques ether in persecuting speaking or writing as they who haue bene once Catholiques And in England now none sheweth him selfe so forward or so vehement against Catholiques as the Apostata Bel daring challenging and adiuring al Papists iointly and seuerally to the combat with him being desirous as it seemeth of the tytle of ton catholicon polemios The Catholiques aduersary These Apostataes be like to him who Luc. 11. v. 25. 26. being deliuered of one diuel the house clensed with beesoms and trimmed vp was afterward possessed with seauen diuels See S. Ireney lib. 1. c. 13. worse then the former and his end made worse then his beginning For such is the estate of this miserable caitiue Bel who being once deliuered from the diuel of Heresy clensed with the beesom of confession and Penance and trimmed with patient sufferance for the Catholique faith falling afterward to idlenes and dissolute life wherof him self since hath boasted is possessed again of his old diuel of Heresy accompained with seuen other wicked sprits of blasphemy railing pride slaundering lying dissembling and abusing of Gods and holy Fathers words and his end becomme far worse then his beginning was His spirit of blasphemy he descryeth in many places as p. 149. where he saith that God hath giuen vs those commandements which we can not possibly keep This the holy Father S. Hierom both calleth and accutseth as S. Hieron epist ad Damasc de exposi ione fidei blasphemy in these words VVe curse their blasphemy who say that God hath commanded to man any impossible thing And no maruel For what reason can ther be in God to command Quod rationem non habet dici non debuit S. Eugenius apud Victorem de persecut vandal l. 2. a thing which he knoweth can not be done what fault in vs not to do that which can not be done what iustice in him to punish and that with eternal death the not performance of that which can not be performed If neuer there was man so void of reason as would commaÌ„d a thing which he knew could not be done neuer Tyrant so cruel as wold punish with temporal death the vnperformance of impossible matters shal we think it no blasphemy to God to attribute that to him which we can not imagin that any man who hath any spark of reason or humanity wold attempt Hauing thus blasphemed against God no meruail if he blaspheme against his Church of late daies saying p. 134. that she is no sufficient witnes of his truth p. 41. against our iustification calling it supposed holy wherby he giueth vs to vnderstand that as he is fallen from God and his Church and lost holy iustification so he is an enemy to them al. His railing spirit he could so il maister as in the very first period of his epistle to the Epistle to the King King without respect of his Maiestie he must needs cal vs the cursed brood of traiterous Iesuits and streight after speaking ex abundantia cordis and reuiling especially against the Iesuits who haue bene his maisters he auoucheth them to be traiterous seditious brutish barbarous cruel villanous most bloody treacherous prowd cruel tyrants firebrands of al sedition theeues murderers right Macheuels coosiners malicious and dependers vpon the diuel And of this Rhetorik I expect good store for my part but the more the merrier such reprochful terms in this quarrel shal be to me super millia auri argenti His pride is more notorious then I need shew it For if it were pride in Golias though a Gyant to challenge any of Gods hoste what is it in this puny not only to challenge but to adiure al Papists seuerally and iointly being him selfe not worthy to cary the books after many of them as shal appeare by his manifold ignorance not only in deuinity See the Index but also euen in Latin principlâ—s of Logik Histories and Preaching as shal be made manifest in this answer His slauÌ„ders reach euen from the highest pag 17. to the lowest Kings and Emperours he slaundereth with no les matter then opening the window to al Antichristian tyranny Bels ingratitude Popes who long tyme manteined him at school with challeÌ„ging powre equal p. 16. 40. 106. to God with dispensing with one to marry his ful sister with burning the Scripture and the like And Papists he slaundereth p. 22. with killing Christ a thousand tymes a day with affirming that the Pope can depose Kings and Emperors and translate their p. 1. Linpires and regalities at his good wil and pleasure with attributing to the Pope powre equal to God thinking the breach p. 16. p. 130. of Lent to be a greater sin then adultery periury or murder His other three spirits of
August l. 1. de pecc mer. remiss c. 30. Infants to be meant of baptisme Hereupon the Anabaptists who deny baptisme Balthasar Pacimontan apud Coclâ—um in ostis Lutheri See Posseâ—in de athâ—ismis Haerâ—ticorum of children professe that they learnt their doctrine from Luther and the new Arrians in Transiluania who deny the Trinity and consubstantiality of Christ in their disputation with Protestants appealed to Caluins iudgement professed they receaued their doctrine from him And Smidelin a Smidelin in refutat blasphemae apolog Danaei 1583. great Protestant writeth That it is no maruel that very many Caluinists in Transiluany Poleland and Hungary became Arrians and of Arrians soone after Mahometans 6. But sport it is to heare Bel answer an Bel p. 140. obiection which is the grouÌ„de of the Anabaptists Infants haue no faith Ergo they are not to be baptized First he saith they haue faith that their faith profession is to be baptised of faithful parents in vnity of the Catholique Church After he denyeth them to haue faith in act but to haue faith fundamentally and by inclination How these answers agree let the Reader iudge I would know of him First whence he hath this new point of faith that baptized infants haue to be borne of faithful parents Are none borne of heretiks or Infidels Secondly How they make profession of it by words or deeds and whether Bel by their profession could discerne a baptised infant from one vnbaptized Thirdly how infants can be iustified by faith alone and haue no Inclination to faith iustifyeth Infants according to Bel. Scripture containeth virtually al points of Christian faith See Staplet Relect. controu 5. q. 5. art 1. S Austin l. 1. cont Crescon c. 33. Nullum mihi sacrameÌ„tum aut sermo aliquis admodum obscurior de sacris literis aperitur vbi non eadem praecepta reperio August epist 119. Propter duo praecepta charitatis sensisse Maist quicquid in illis libris sensit nisi crediderimus mendacem facimus Deum August 12. confess c. 25. tom 1. faith in act but only an inclination therto Surely they can haue instification no otherwise then they haue faith and therfore if they haue not faith in act they can haue no iustification in act but only be inclined to it as they are inclined to faith 7. Second conclusion Al points of Christian faith are vertually conteyned in Scripture First because it teacheth vs to belieue the Church which teacheth actually al points of Christian faith and therfore Scripture vertually teacheth vs al. Hereupon wrote S. Austin That in doing what the Church teacheth we holde the truth of Scriptures albeit they afforde no example thereof because we therin follow the Church which the Scripture vndoubtedly sheweth Secondly because the end of al Gods worde whether written or vnwritten is loue of him selfe aboue al things and of our neighbour as our selfe as appeareth by that 1. Timoth. 1. v. 5. The end of the precept is charity and Rom. 13. v. 8. who loueth his neighbour hath fulfilled the law and to the better comprehending and obtayning of this end he referreth al whatsoeuer he reuealed and this end being contayned in Scripture it followeth that the Scripture doth vertually contayne as a cause doth the effect al points of faith 8. And hereupon also it followeth that al the rest of Gods worde whether written or vnwritten may be called an explication of the foresaid coÌ„mandements because it contayneth nothing but which is vertually contayned in these commandements thereto referred by God as to their end which our Sauiour meant when he said In Matth. 22. v. 40. these tvvo commandements al the lavv and Prophets hange because of them depend as of their end al the rest which the law and Prophets contayne And hereupon said S. S. Epiphan Epiphan haer 65. That we may tel the inuention of euery question out of the consequeÌ„ce of Scriptures He said not out of scripture For al can not be taken thence as him selfe writeth haer 61. but of the consequence of them because al questions are resolued out of the Scriptures or out of that which followeth of them as the effect of rhe cause And according to these two conclusions we may expound other Fathers when they say al things are contained in Scripture For either they meane not absolutely of al points of Christian faith nor of actual containing as appeareth by that other where they manifestely defend Traditions but either only of points necessary to be knowne of euery Christian or of vertual containing 9. Third conclusion Al points of Christian faith are not actually coÌ„tained in scripture Al points of Christian faith are not actually in the Scripture neither clearly nor obscurely neither in plaine words nor in meaning This conclusioÌ„ Bel seemeth to graunt pag. 118. where he admitteth of a thing although not expresly written yet vertually saith he and effectually contained in Scripture And the whole English Article 6. Cleargy defyne That what may be proued out of Scripture is necessary to be beleeued though it be not read But what can be proued what not they alone wil be iudges But whatsoeuer Protestants say I proue the conclusion For no where in Scripture it is sayd either in plaine words or in meaning That al the books chapters verses and sentences which in the Bible are admitted for Canonical are truly Canonical and Gods pure worde without the mixture of mans worde If Bel can finde any such place from the first of Genesis to the last of the Apocal let him name it And yet this is a point of Christian faith yea thereupon depende al the Articles we gather out of Scripture S. Austin For as S. Austin said epist 9. and 19. If any vntruth be founde in Scriptures vvhat authority S. Hierom. con Heluid S. Augustin haeres 84. 82. S. Epiphan haer 78. S. Hilar. in 1. Math. Can. 1. can they haue So if any part or parcel of the Bible be doubtful what certainty can the rest haue Secondly the perpetual virginity of our B. Lady is a matter of faith as appeareth by S. Hierom and S. Austin who accounted Heluidius and Iouinian heretiks for denying it and Protestants VVillet Tetract 2. piller part 3. p. 76. 77. confesse it And yet it is no where testifyed in Scripture Thirdly that the seauenth day coÌ„manded by God to be kepte holy is transferred lawfully from Saterday to Sunday is a matter of faith and yet no where actually warranted by Scripture For albeit S. Ihon Apoc. 1. 10. speake of our lords day yet he no where warranteth the said transferring See more in Bellarmin tom 1. lib. 4. de verbo Dei 10. Fourth Conclusion Al points of Al points of Christian faith can not be proued sufficiently and immediatly out of Scripture Christian faith can not be sufficiently and immediatly proued out of Scripture In this conclusion I say not
parag 13. and arâ— 7. c. 9. parag 19. vntruth 92 made oftentymes of coblers tinkers and taylers who may thanke the Lord as one of them did that they know nothing of the Romish tongue 4. That in the Churches vve read vnto the common people latin sermons In deed we read such in our seruice but read them to the common people no more then we read the Masse to them But read both in honour and seruice to God who vnderstandeth as wel latin as english And thus much touching Scripture now let vs come to Traditions CHAP. IX Of Apostolical Traditions vvhether there be any or none OF the Traditions which the Church manteineth some were instituted by Christ some by his Apostles by the inspiration of the holy Ghost and others by the Church it selfe The question is whether there by any of the two former kinds of Traditions instituted or deliuered by the Apostles and therupon called Apostolical vvhat â—ind of traditioÌ„s Bel impugnâ—th without writing which concerne things as Bel saith in the beginning of this article pag. 86. necessary to mans saluation For though as I said before the Scripture conteine al Chapt. 1. things which are necessary to be knowne actually of euery one yet because euery one is bound to deny no point of christian faith but at lest vertually and implicitly to beleeue al such traditions as concerne matters of faith or manners may as Bel speaketh be said to concerne things necessary to mans saluation This supposed I affirme with the vniforme consent of al holy Fathers that there are such traditions and it followeth of that which we proued in the first chapter that the Scripture conteineth not actually al points of christian faith and otherwise I proue it because S. Paul 2. S. Paul S. Basil de Spirit c. 29. S. Chrysost 2. Thessalon hom 4. S. Epiphan haer 61. S. Damascenus 4. de fid c. 17. Thess 2. v. 15. saith Hold the Traditions which you haue learned whether it be by worde or by our epistle therfore he deliuered some Traditions only by worde as S. Basil S Chrisostom S. Epiphanius S. Damascen out of this place do gather 2. Secondly S. Ihon the last writer of Scripture said Hauing many things to vvrite to 3. Ioan. v. 13. you I vvould not by paper and inke Ergo many things which were to be told to christians S. Shon left vnwritten yea thought it not expedient to write them Bel answereth Bel p. 117. That the Apostles taught no needful doctrin which they did not after commit to vvriting This answer insinuateth that the Apostles taught some needles matter contrary to S. Paul 2. Timoth. 2 Tit. 3. and that which S. Paul commanded the Thessalonicenses to hold S. Ihon said he had to write were needles things which is but to blaspheme the Apostles Thirdly in the law of nature there were traditions as is euident and testifyed Gen. 18. v. 19. Likewise in tyme of the Conference at Hampton Court p. 68. Valer. Max. lib. 3. c. 319. de scauro vario seuero S. Dionis l. 1. eccles hier c. 1. S. Ignat. ep ad Heron. S. Iren. lib. 3. c. 3. S. Ciprian l. 2. epist 3. S. Basil lib. de Spirit 6. 27. 29. law written as English Protestants confesse why not therefore in tyme of the Ghospel 3. Fourthly I wil propose to the Reader a choise som what like to that which a Roman made to his Citizens when being accused of his aduersary in a long oration he stept vp and said my aduersary affirmeth I deny it whether beleeue you citizens And so in few words reiected his aduersaries long accusation For S. Dionisius Areopag S. Ignatius both schollers of the Apostles S. Ireney S. Cyprian S. Basil S. Chrisostom S. Epiphanius S. Hierom. S. S. Chrysost 2. Thessal hom 4. S. Epiphan haer 61. S. Hierom. dial contr Lucif S. Augustin epist 118. l. 10. de Genen ad lit c. 23. Austin and others affirme that there are Apostolical Traditions Bel some few new start vp Heretiks deny it Whether beleeue you Christians This choise is far aboue that of the Roman For there was but one against one yea ones bare denyal against the others proofs But here are many against few Saints against to say the lest ordinary fellows Doctors of Gods Church against vnlearned Ministers Catholiques against Heretiks yea manifest proofs against bare denyals And shal we not especially in a matter of fact as is whether the Apostles left any vnwritten Traditions or no beleeue many most holy most learned most incorrupt most antient witnesses yea wherof some were eye witnesses of the matter before a few vnlearned vnconstant iangling new fellowes S. Hierom. epist 61. c. 9. S. Augustin de Symbolo ad Catechumen Ruffin in Symbol S. Hierom. con Heluid S. Augustin haer 55. S. Epiphan haer 78. Locis supra cit c. 3. 4. Moreouer whence haue we the Apostles Creed but by Tradition as testify S. Hierom S. Austin and Ruffinus whence the perpetual virginity of our B. Lady as appeareth by S. Hierom S. Austin S. Epiphanius whence the lawful transferring the Sabbath day from Saterday to Sonday but by Tradition Whence many other things as testify S. Hierom S. Dionis S. Iren. S. Cyptian Tertull. Origen S. Basil S. Epiphan S. Chrisost S. Hierom S. Austin S. Ambrose and others but by Tradition But especially whence haue we the Bible it selfe Whence haue we that euery booke chapter and verse of it is Gods worde and no one sentence therin corrupted in al these 1600. years where haue we that the Gospel bearing the name of S. Thomas who was an Apostle and eye witnes of Christs actions is not as wel or better Christs Ghospel then that which carrieth the name of S. Luke and was written only by heare-say Luc. 1. v. 2. S. Hierom. de Scriptur eccles in Luca. Bel bringeth six ansvvers as is professed in the very beginning but by Tradition This reason so courseth Bel vp and downe as like fox many tymes vn-earthed euen for wearines he runneth into the hunters toyle graunting what the argument would 5. His first answer is That there is great difference Bel p. 134. betvvixt the primmatiue Church and the Church of late daies For the Apostles heard Christs doctrine savv his myracles and were replenished with the holy Ghost and consequently must needs be fit vvitnesses of al that Christ did and taught vvhich adiuncts the Church of Rome hath not Here Bel blasphemeth Christs Church of late daies auouching her to be nether replenished with the holy Ghost Symbol Apostol contrary to our Creed professing her to be holy and Christs promise that the holy Ghost should remaine with her for euer Nor to be a Ioan. 14. v. 16. fit witnes of his truth contrary to S. Paul affirming her to be the piller and strength of 1. Timoth. 3. v. 15. truth and to Gods sending her
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
neede no more to assure thy selfe of the truth of Romane religion His conclusion is That traditions are so vncertaine as the learnedest Papists contend about them This he proueth because S. Victor P. contended with the Bishops of Asia S. Policarpe with S. Anicetus P. Surely he meaneth that these men were Papists or els his conclusion is vnproued And consequently Papists and Popery were 1400. years agoe within 200. Popery confessed to be vvish in 200. years after Christ Great Britany conuerted first to Popery years after Christ when the Church as he saith was in good estate And if P. Victor were a Papist then was also his immediat predecessor S. Eleutherius who sent S. Fugatius and Damian to conuert Britany and consequently this Iland was first conuerted from Paganisme to Popery Moreouer both sides earnestly alleadged Apostolical tradition and stowtly defended the same saith Bel Ergo nether side was Protestant and Bel against al Gods Church vvhich liued vvithin 200. years after Christ both agreed against him thar there are Apostolical traditiōs that they are of great weight seeing such great Saints so long agoe did so stowtly defend them on what side now is Bel who stowtly oppugneth what Saints with al Gods Church so long agoe defended what need more proofe of traditions or of Papistry Surely Bel quasi sorex suo iudicio periit Here he hath bewraied him selfe to be against al Saints that were within 200 years after Christ and against the Church when she was in good estate 3. But now to Bels argument The tradition of keeping Easter was vncertaine 200 years after Christ Ergo it is now Answer Euseb lib. 5. c. 23. 25. l. 3. de vit Constan c. 18. 19. Nicephor l. 4. c. 36. Theodoret. l. 2. hist c. 9. Epiphan haer 70. Tripart lib. 9. c. 38. Epist 2. Petri 2. 3. Ioan. Epist Iudae ad Hebraeos Apocalipsis See S. Hierom. in Script ecclesiasticis Et Euseb l. 5. c. 3. This tradition was then vncertaine only in Asia and certaine in the rest of Christendome as is euident by the Councels then helde in Rome Palestine Pontus France Achaia who al accepted this tradition as did after the first general Councel in Nice And though it had bene then vncertaine Bel could no more infer it to be so now then he can infer the same of many parts of the Bible which both then and long after were doubted of and yet accepted now of Protestants But wel may I infer if S. Policarpe and his fellowes erred in not accepting one popish tradition much more Bel in accepting none 4. But saith Bel S. Policarpe Policrates pag. 129. and other Bishops did in those daies make no more account of the Popes opinion then of an other mans did thinke them selfs his equals in gouernment that he defended an error and withstood his proceedings Here is false conueiance to ioyne S. Policarp who liued and dyed in vnion Euseb lib. ◠c. 24. Iren. apud ipsum and communion of the Pope and before this controuersy was defyned with Policrates and his fellows who were excommunicated as declining saith Eusebius into Loc. cit heresy for their obstinacy in error after the whole Church had defyned the contrary These indeed as heretiks vse to do made no account of the Popes opinion or iudgement but condemned him of error and withstood his proceedings though they neuer thought them selfs his equals as Bel without al truth or proofe affirmeth yea Polecrates when he saith I wil not feare S. Hierom. de script eccles in Papia Nicephor l. 4. c. 37. them who threaten me and I must obey God more then men sheweth him selfe to be vnder the Popes obedience but supposing him selfe to defend truth feared not his excommunication But how much al Christendom at that tyme and euer since made account of the Popes sentence appeareth by that as Eusebius and others write they al followed Euseb sup it and condemned them as Heretiks who withstood it And S. Policarp so esteemed Euseb lib. 5. cap. 24. 5. Ireney apud ipsum Nicephor l. 3. c. 30. it as that he came to Rome to confer with the Pope about that matter doubtles wold haue subscribed to his sentence if it had bene pronounced in his daies as his scholler S. Ireney did by whom we may gather his maisters account of the Church of Rome He therfore lib. 3. cap. 3. S. Iren. calleth Rome the greatest and antientest Church founded by S. Peter and Paul and that by Tradition which it hath from the Apostles and alwaies keapeth by succession of Bishops we confound saith he al them that gather otherwise then they should and that al Churches must recur to Rome for her more potent principality 5. The second Tradition is that of keeping Bel p. 130. lent which saith Bel is not Apostolical because S. Chrisostom writeth That Christ S. Chrysost hom 47. in Math. to 2. Euseb lib. 5. c. 24. bid vs not imitat his fast but be humble Nor certain because Eusebius out of Ireney writeth That in his tyme some thought we ought to fast one day others two others more and non nulli forty which variety of fasting began not now first or in our daies but long before I thinke by them who keeping not simply what was traditum deliuered from the beginning did afterward fal into an other custome ether of negligence or of ignorance Here Bel sheweth his lacke of iudgement in citing a place clearly against him selfe For here S Ireney and Eusebius after him clearly affirme That at the beginning there was one manner of fasting lent appointed though some afterward ether of ignorance or negligence did breake it which proueth not the said Tradition to be vncertain in the whole Church vnles Bel wil impute the fault of some few to the whole And of the Roman Church she saith Ireney lib 3. cap. 3. alwaies keapt the S. Ireney Ex histor tripart lib. 9. c. 38. Apostles Tradition And by this is answered what he bringeth out of Socrates touching the diuersity of tyme and meat vsed in fasting lent Albeit what Socrates saith of the Roman Church fasting but three weeks before Easter and not on Saterday is an vntruth For they fasted 40. daies as witnes S. Leo. serm 12. de Quadrag and S. Gregory S. Leo. S. Gregory S. Innocent S. Augustin hom 16. in Euang. And likewise Saterdaies as testify S. Innocent epist ad Decent and S. Austin epist 86. and 118. where also he alleadgeth S. Ambrose 6. And that lent is an Apostolical Tradition not only S. Hierom epist ad Marcel S. Hierom. S. Ambros. witnesseth and S. Ambrose serm 25. 34. and 36. saith it was cōmanded by Christ and S Austin haer 53. accounted the Aërians S. Augustin S. Epiphan haer 75. heretiks for denying the set fast of lent and others to be solemnely kept But it is euident also because
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
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