iustly damned for not doing impossible matters because Infants vnbaptized are damned for original sinne which saith he they could not possibly auoid And in the margent calleth this a dilemma which no Papist can auoid But none of these shiftes wil suffice For S. Hierome S. Hierom. epist ad Ctesiph writeth that the cōmaundements are possible to vs by Gods grace And dialog 2. cit That they are so possible as that Dauid we know saith he hath done them If they be possible to vs then not to Christ alone and if Dauid did them man after Adams sinne may doe them And the reason which he and S. Austin after him giueth of Gods iustice conuinceth the same For it is against his iustice to commaund vs impossible things as wel after Adams sinne as before Likewise S. Augustin after the Apostle saith that the iustice S. Augustin sermon 6. de verb. Apostol cap. 9. Rom. 8. v. 4. of the law is fulfilled in vs. Ergo not in Christ alone 3. As for the thirde shifte S. Thomas saith indeed that the precept of louing God withal our hart c. can not be perfectly kept but imperfectly yet in a sense quite contrary to Bel. Perfectly saith he is the precept kept when the very end intended by the commaunder is atchieued Imperfectly when albeit the end be not attained yet the way vnto it is not left As a souldier fighting and ouercomming perfectly fulfilleth the commaund of his captaine bidding him fight And an other fighting and doing nothing against the duety of a souldier but not ouercomming fulfilleth it but imperfectlie Whereby we see plainly that though S. Thomas deny that the end vz. to bee wholy vnited to God for which he gaue that precept of loue be not possible in this life yet he graunteth that we may so fight or labour for the attaining it as wee doe nothing against the order commaunded by God or the duety of a spiritual souldier Which is indeed substantially to keepe the precepts though S. Thomas in respect of keeping them and also attayning the end for which they were made cal it imperfect keeping For seeing God commaundeth not the end but only intendeth it as S. Thomas saith if the order and meanes commaunded be fulfilled then surely the commaundement is fulfilled though the end of the commaunder which is only intended not commaunded be not attayned 4. And as for Bels dilemma it is easily answered and therefore might haue bene better lefte out as himselfe writeth in the margent For though Infants after they haue sinned and eaten the aple in Adam cannot auoide the guilt thereof but must needs contract it by origin from Adam As a man after he hath committed adultery can not but contract the guilt of adultery Yet because as Infants sinned in Adam so they might haue not sinned in him and so haue auoided the guilt of sinne falsly doth Bel Bel pag. 51. art 4. say they could not possibly auoide it And I wonder why hauing taught before that concupiscence which is the effect of original Contradict 21. sinne is voluntary he wil now say that Infants could not possibly auoide original sinne But it is his custome to gainsay himselfe 5. By reason also it may be proued that Gods precepts are possible For besides that if the law were impossible sinne might be inuoluntary I aske to whom Gods commaundements are impossible To man alone and that is not the question nor denyed of any Catholique or to man with Gods grace and that is contrary to S. Paule saying I can doe al things in him that strengthneth S. Paul Philip 14 vers 13 S. Iohn mee and iniurious to Gods grace making it impotent which S. Ihon maketh so potent as he auoucheth that he can not sinne in whom it remayneth 1. Ioh. 3. v. 9. why did God say sufficit tibi gratia mea my grace sufficeth thee 2. Corinth 12. if his grace suffice S. Paul v. 9. not Likewise if God commaunded impossible things he should be the Author of iniustice or vniust as affirme S. Hierom dialog 1. contr Pelag. and S. Austin de nat grat cap. 69. and serm 61. de temp For it is an vniust law which is impossible and to punish breakers were against right and equity As Bel himselfe would graunt if vpon paine of death he were bid to flie to heauen and executed if he did not Wherfore S. Hierom epist ad Ctesiphont writhus S. Hieron we pronounce the commaunder vniust whiles we complaine that the very Author of equity hath commaunded impossible things And Simon Magus saith Vincent Lirinen made God Author of Vincent Lirin sinne in affirming vs to sinne of necessity Now let vs see Bels proofes to the contrary CHAP. III. Bels arguments out of Scripture against the possibility of keeping Gods commaundements ansvvered BEL proueth Gods commaundements to be impossible First out of S. Iames saying we al offend in many things Answer Iacob 3. v. 2. Si quis in verbo non offendit hic perfectus est vitae v. 2. S. Iames meaneth of venial sinnes as idle words are whereof he speaketh in the same verse And though Bel replie that he hath already proued that euery sinne is mortal in it owne nature yet neither is that true Art 6. cap. 6. as before is shewed nether though it were could it disproue my answer For it sufficeth which Bel denyeth not that there indeed Bel art 6. pag. 81. are venial sinnes whether they be such by their owne nature or by Gods mercy in the which iust men may offend and not breake Gods law deadly 2. Next he alleadgeth S. Paules wordes pag. 144. Galath 3. vers 10. Cursed be euery one that shal not abide in al things that are written in the hooke of the law to doe them what can hence be inferred to Bels purpose I see not except that al men are cursed or els freed from al lawes of God and true libertines But in truth it maketh more against him then for him For S. Paules intention was to proue that faith in Christ was to iustification and that the works of the bare law without faith were not sufficient And therefore hauing proued by Abrahams example that faith doth concurre to iustificatiō in the tenth verse proueth that workes of the bare law suffice not For whosoeuer saith he are of the workes of the law vz. without faith are vnder curse For it is written accursed be c. Because such as want faith can not abide in al things of the law and consequently are vnder curse But what maketh this against those who haue faith and grace Such can doe al Gods wil with Dauid act 13. Such erre not from Act. vers 22. Psalm Gods commaundements Psal 118. Such can fulfil al things and let not passe one worde of al Gods commaundements with Iosue Iosue cap. 11. Such are doers of the law and iustifyed Rom. 2. v. 12. 14. finally such
Controuersies handled in this booke 1. Of the Popes supremacie Article 1. through out 2. Of the real presence of Christ in the Sacrament of the Alter Article 2. chap. 1. 2. 3. Of the Sacrifice of Masse Art 2. chap. 3. 4. 5. 6. 4. Of the Popes dispensations Article 3. through out 5. Of Original sinne concupiscence Article 4. through out 6. Of merit of good workes Art 8. through out 7. Of the distinction of mortal and venial sinns Art 6. through out 8. Of the sufficiencie of the holy Scripture Art 7. cap. 1. 2. 3. 4. 5. 9. Of the difficultie of Scripture Ibid. chap. 6. 10. Of the vulgar peoples reading of scripture in vulgar tonges Ibid. c. 7. 11. Of the translating of holy Scripture into vulgar tonges Ibid. c. 8. 12. Of Traditions Art 7. chap. 9. 10. 11. 12. 13. Of the authority of late general counsayles ibid. chap. 13. 14. Of the oathes of Bishops Ibid. chap. 14. 15. Of the possibility of keeping Gods commandments Art 8. through out TO THE MOST HIGHE AND MIGHTIE PRINCE IAMES By the grace of God King of great Britanie France and Ireland Defendor of the Faith YF S. Paul Most Gratious Soueraigne being accused of the whole Synagog of the Iewes by their Orator Tertullus of diuers heynous crimes both against Gods and the Princes lawes found notwithstanding such equitie in the heathen President Festus as that he answered his aduersaries that it was not the Romans custome to coÌ„demne Act. 2â— any man before he haue his accusers present and place to make his answer and also such fauour at the The like reporteth Plutarch of K. Alexan. the great Act. 26. Iewish King Agrippa his hands as he both licenced him to speake for him selfe afforded him fauorable audience Much more cause haue your Maiesties Catholique Subiects being accused of the ministers by a hyred spokesman Bel to expect the like yea greater fauor equitie at your Graces handes For if the Romans though Heathens thought it iniustice to condemne any particular man at the clamors of a whole nation before his accusers were present and his defence were heard And if King Agrippa albeit He killed S. Iames and emprisoned S. Peter Act. 12. a Iew persecutor of Christians deemed it notwithstanding a Princes part to geueÌ„ audience to one accused of that Religion which he both hated and persecuted How much more wil a Christian Prince forbeare to condemne the vniuersal cause of his Catholique subiects at the slaunders and outcries of ministers one hyred Proctor before their accusers be brought face to face and they haue time and place graunted to answer for them selues wherein we shal account our selues more happy then S. Paul because we shal plead our cause not before a Iewish but a Christian King such a one as better knowerh the questions and customes of the Christians then King Agrippa did of the Iewes VVherfore seeing that of late Thomas Bel a fugitiue once from Protestants religion as he is now from Catholiques hath not only accused but also malitiously slaÌ„dered the vniuersal Catholique cause in a booke which he hath dedicated to your Maiestie termed it the Dovvnefall of Poperie and withal challengeth dareth yea adiureth in which case our B. Sauiour Matth. 26. though with danger of his life made answer al English Iesuits Seminary Priests and as he speaketh Iesuited Papists to answer him I haue presumed vpon your Gratious fauour to accept his chaleng and am ready to performe it hand to hand if your Maiestie graunt licence and in the meane time to dedicate to your Name this my confutation of his arguments and slaunders VVherin I speake not for my selfe as S. Paul did before King Agrippa but for the religion of your owne Progenitors and Predecessors for the faith of our Forefathers for the cause of al Catholiques and for the good I dare say of your Maiesties owne person kingdoms For though Bel calumniate Christian Kinges and pag. 17. Emperors with opening the window to al Antichristian tyranny and Catholiques generally with thinking p. 1. 22. Christ to be killed a thousand times a day and the like yet especially he slandereth the Popes with vsurping power proper to God and to depose Princes and dispose of their kingdomes at his pleasure therby to alienate your mind from the Sea Apostolike wherin he not onely abuseth your patieÌ„ce with telling you vntruths but greatly harmeth and endamageth your selfe and Realme by endeuoring through Vir Apostata prauo corde machinatur maluÌ„ omni tempore iurgia Seminat â—ouer c. 6. his false slanders to auert your minde from the Popes who haue bene the most ancient most assured and most beneficial frends which the Kinges Realme of England euer had VVhich thing that I may make manifest vnto your Grace I humbly beseech you geue me leaue to set downe some praticular examples of the mutual amitie kind offices benifites which haue euer bene betwixt the Popes and the Princes of this land VVherein if I be somewhat longer then men in Epistles The loue benefits of Popes to England and Kings therof S. Peter P. vse to be I hope that the varietie and profit of the matter wil make requital Not long after the Apostolike Seat was settled in Rome S. Peter the first Pope about the 63. yeare of Christ came hither as not only Gretians but Metaphrast tract de Pet. Paul apud Lippoman Cambden in descrip Britanâ—â— p. 52. And Nicephor as he saieth Protestants also confesse stayed here a long time conuerted many Nations to Christs faith erected Churches ordered Bishops and Priests and being admonished of an Angel returned from hence to Rome to suffer Martyrdome Neither was this loue to our Countrie extinguished by death but as he promised to some so he had it 2. Pet. 1. also in mind after his death and miraculously assisted it in the greatest distresses So that truly wrote S. Sergius Malmesbur lib. 1. Pont. Angl. p. 209. 1. Pope vnto our Kings of England almost a thousand yeares agoe that S. Peter was mindful of them Pope Alexander 3. to King Henry 2. â—ugubin de donat CoÌ„st that England was vnder S. Peters protection euer since Christs name was glorified there For when our country about the yeare 611. began to Apostatate from the faith of Christ and the Bishops were determined to forsake the land S. Perer appearing to Sainct Laurence Arch-bishop of Canturbury did seuerly rebuke and scourge him because he would abandon the flocke which I said S. Peter coÌ„mitted vnto thee This miracle is so certaine as some ProtestaÌ„ts confesse it though Gadvvin in the life of S. Laurence some others wil not beleue it because they haue neither seene nor put their singers into S. Laurence his wounds yet it may suffice any indifferent man that it was auouched by S. Laurence beleeued by King Edbald his people lib. 2. hist
of Protestants touched in their late Conference of dissention amongst them gathered out of the conference at Hampton court as 1 whether baptisme by vvoemen be allowable pag. 8. 14. 15. 17. 18. 2. vvhether confirmation be lawful pag. 10. 3. vvhether baptisme be necessary pag. 16. 4. vvhether after receauing the holy Ghost we may totally depart from grace pag. 28. 5. vvhether the communion booke contradict the 15. article of their faith pag. 25. 6. vvhether there ought to be any Bishops pag. 36. 7. vvhether the intention of the Minister be essential to the Sacrament pag. 38. 8. vvhether a man once iustifyed remaine truly iust before God whatsoeuer sinne he commit pag. 41. and 14. 9. vvhether a iustifyed man falling into greeuous sinnes shal be saued without repentance for them 16. 10. vvhether the English Byble be truly translated pag. 45. 46. 11. vvhether the communion booke corrupt the Byble in two places pag. 63. 12. vvhether the Crosse be to be vsed in baptisme pag. 65. 13. VVhether the Church can institute an external significant signe pag. 67. 14. vvhether the Churches institution can bynde in conscience pag. 70. 15. VVhether the communion booke containe errors repugnant to Scripture pag. 59. 8. Moreouer more then a thousand Ministers In their Supplicatiō exhibited in April 1603. Ansvver to the Supplication whom the whole vniuersity of Oxford calleth their brethren and fellovv laborers in the Lords haruest in the supplication to his Maiestie exhibited in April 1603 professe That there is not in their Church an vniformity of doctrin This the Oxonians deny against their owne knowledge and the knowlege of al England For what vniformity is there where a thousand Ministers their fellow laborers professe them selues to disagree in points of religion from the rest yea his Maiestie witnesseth him selfe to haue receaued Conference p. 5. 22. many complaints through the dissentions in the Church and purposeth as he saith to setle an vniforme order through the vvhole Church and to plant vnity Wil now the Oxonians say there are no dissentions wil they make his Maiestie actum agere in setling vniformity and planting vnity where none wanteth And in like sort of the Scottish Church he testifyeth That there is such dissention euen in Conference p. 44. the Catachisme doctrin as vvhat vvas Catachisme dostrin in one congregation vvas scarsly accepted as sound and orthodox in an other And this dissention amongst Protestants about matters of religion is with such obstinacy as notwithstanding proclamations disputations conferences and decrees or Canons of their Church it remaineth stil amongst them and wil as long as heresy remayneth in them which teacheth them to expound Scriptures according to their priuate spirits and to recant nothing because as his Maiestie Conference p 102. saith of the Scottish Ministers it standeth not vvith their credits 9. The fourth note which Bel gathereth out of S. Thomas his words is more to the purpose vz. That motions of concupiscence preuenting reason are venial sinnes But if Bel had amongst his important obseruations obserued also that S. Thomas spake immediatly before of deliberate reason he might haue noted that he meant only of such motions as preuent perfect but not imperfect deliberation and therfore are as he saith imperfect or venial sinnes VVherfore be myndful Bel from vvhence thou art falne and do penance Apocalip 2. THE FIFT ARTICLE OF THE MERIT OF GOOD WORKES CHAP. I. Of the Protestants enmity to good vvorks and friendship vvith euil BEL beginneth this Article Bel pag. 60. with a greeuous complaint against Papists who saith he most vnchristianly slander the professors of Christs Ghospel as though they vvere enemies to good vvorks of vvhich they thinke speak teach and vvrite more christianly and more religiously then Papists do Both these points he proueth no otherwise then with an I say I say saith he that good vvorks though they can not go before yet do euer follovv iustification are necessary to saluation and true effects of predestination As if Bel were al the new Ghospellers or they al agreed with him concerning good works We alleadge their words produce their deeds shew the fruits and effects of their enmity to good works and Bel thinketh to answer al this with an I say Surely he presumeth of beneuolous and partial iudges or he wold neuer answer thus He with an I say may slāder Popes Princes Papists whatsoeuer and an I say yea manifest proofe to the contrary wil not suffice him Such force his I sayes haue Dixit facta sunt But Syr I both say wil proue by words and deeds that both you and your Ghospellers are not only enemies to good works but great frends to euil works And as for enmity to good works 2. First they bid vs beware of good works Let vs bevvare saith Luther of sinne Luther sermon de nouo testamēto seu de Missa Colloquiū Attenburg but much more of lawes and good works And some of his schollers in the conference of Altenburg teach vs to pray that we perseuer vnto the end in faith vvithout good vvorks 2. they teach good works to be harmful Good vvorks said the forsaid Lutherans are pernitious to saluation Againe Christians vvith good vvorks belong to Sathan And as Surius Surius comment Ann. 1564. Staphil in Apolog. Staphilus and others report a Minister was not allowed in Saxony because he beleeued not this 3. because they say al good works are sinne and vnciean so Luther art 23. Caluin 3. instit c. 14. parag 9. 11. c. 15. parag 3. and 4. whitaker contr Durae l. 1. p. 49. Bucley answer to 8. reasons p. 111. and 109. Perkins tit of merit and Bel art 4. pag. 48. teacheth that sinne is alwaies annexed to Epicur◠vvold seeme to loue vertue though he made pleasure his end good works 4. They teach that good works of their nature deserue damnation There was neuer saith Caluin lib. 3. instit c. 14. parag 11. any work of a godly man which if it were examined by Gods seuere iudgment were not damnable How can Protestants Habentes speciem pietatis virtutem autem eius abnegantes 2. Timoth 4. v. 5. now be friēds to good workes which they bid beware of account hurtful sinne and damnable Surely their friendship can be no better then Ioabs was to Amasa when he kissed him but withal thrust his dagger into his body 2. Reg. 20. 3. And on the contrary side their friendship Frendship of Protestants to euil vvorks to euil works is manifest 1. because they teach that euil works make not an euil man nor any can damne a man but incredulity this Luther teacheth in plaine Luther tearms lib. de libert Christian and lib. de capt Babil c. de baptis 2. because they make God author of sinne Zuinglius saith Zvvinglius sermon de Prouidentia ad Principem Cattorum 1530. c. 5. Caluin in playne termes maketh God author of sinne
to Moyses law nor no otherwise prohibited therby then the rest of Scripture is 5. What hath bene said to the place of Deut. 4. may be applyed to the other place Deut. 12. if it be vnderstood of the moral law which God gaue to the Iewes But rather I thinke it is to be vnderstood of the Ceremonial law Both because it is not said absolutly what I command that only do as it would if it had bene meant of the Moral law but That only doe thou to the lord which words to the lorde insinuate the meaning to be only of the Ceremonial law manner of sacrifice to be done to God As also immediatly before God had forbidden the Iewes in their manner of worshipping him to imitate the ceremonyes of Gentils in worshipping their Gods because they had many abhominable vses as of sacrifizing their children and streight after concludeth what I command thee that only do thou to the lorde nether adde any thing nor deminish Wherby we see that the worde Command he extended only to sacrifices and ceremonyes which before he had prescribed to be done to him selfe and would haue therin no alteration at al. 6. Nether hindereth this that which Reinolds apol thes p. 207. Reinolds obiecteth That mention here is made of sacrificing children which is forbidden by the moral law For mention is made therof not as of a thing forbidden there but as of a reason of forbidding the Iewes in worshipping God to imitate Gentils because saith God they sacrifice children And of this Ceremonial law very likely it is that God absolutly Ceremonial lavv perfectly prescribed to the Ievves and vvhy would haue no addition or alteration at al to be made vntil it were quite abrogated by Christ And the like reason is not of Gods law concerning faith and manners For there being no such difference in the Ceremonies of the law but what some Iewes obserued al might alike expedient it was that al the Ceremonies should be prescribed at once to the end al might worship God after the same manner especially seeing the Iewes were as S. Paul writeth S. Paul Gal. 4. v. 1. 2. 3. litle ones nothing differing from seruants vnder tutours and gouernours and seruing vnder elements of the vvorlde And therfore had al the rudiments and ceremonies of religion most exactly prescribed vnto them by God with commandement to abstayne from any alteration 7. But seeing in matters of faith and VVhy the lavv touching saith and manners not prescribed al at once precepts of manners there is great difference because euen the same men are not capable at once of vnderstaÌ„ding al misteries as appeareth by our Sauiours words to his Apostles Ihon 16. v. 12. I haue many things to say vnto you but you can not carry them novv And much lesse are al men a like capable of the same misteryes And in like manner al men were not a like capable of the same precepts of life And therfore as S. Austin S. Augustin de sermon Domini in â—â—nte saith God gaue by Prophets the lesse precepts to that people vvhich vvas yet to be tyed vvith feare and greater precepts by his Sonne to a people vvhome he had agreed to free vvith loue Therfore it was not expedient that God should at once prescribe vnto men al that they were to beleeue or doe but at such tymes as seemed fit to his dyuine wisdome to adde therunto by his Prophets and Euangelists 8. Moreouer Bel alleadgeth Esay 8. Bel pag. 8â— v. 20. Ad legem magis ad testimonium Quod si non dixerint iuxta verbum hoc non erit â—is matutina lux Rather to the law and to the testimony If they speake not according to this worde ther shal not be morning light to them This place helpeth him nothing First because the Prophet nameth not only the law but testimony also which comprehendeth Gods vnwritten worde as appeareth Ioan. 3. v. 11. Ioan. 1. 7. 8. 15. 18. 1. Timoth. 6. Apoc. 12. Rom. 8 v. 16. Hebr. 11. v. 39. Act. 4. v 33. 1. Ioan. 5. v. 33. and other where and therfore maketh more for vs then against vs. Secondly because Esay doth not absolutly bid vs recurre to the law testimony but magis rather to them then to witches of whom he had immediatly forbidden vs to enquire Wherfore Bel in not englishing the worde magis as he did the rest corrupted of set purpose the Scripture to make it seeme magis more for his purpose Thirdly Corrupt of Scripture though by the law and testimony we vnderstood only Gods writteÌ„ worde the place maketh nothing against vs. For then Esay indeed should bid vs goe to Gods written worde which we refuse not to doe in al doubts wherin it resolueth vs but forbiddeth vs not to goe to any other which is as he saith iuxta verbum hoc agreable to this worde yea God him selfe commanded vs Deuter. Deutr. 32. v. 7. to aske our Fathers and elders Iob. and. Iob. 8 v. 8. to aske the ancient generation seeke out the memory of the Fathers Wherfore ether must Bel proue that the Churches Traditions are not iuxta verbum hoc agreable to Gods written worde which he shal neuer doe or he must know that God not only forbiddeth vs but rather commandeth vs to seeke after and follow them 9. S. Hierome alleadged by Bel only Bel pag. 89. S. Hierom. in c. 8. Esaiae saith absolutly That doubts may be resolued out of Scripture and who wil not seeke Gods worde shal abide in errour which is vndoubted truth but nothing against vs. But affirmeth not That al doubts may be determined out of Scripture and that we ought to seeke nothing els whatsoeuer Yea him selfe epist ad Marcel resolueth lent to be keapt only by Apostolical tradition And l. cont Heluid S. Hierom. bringeth not one place of Scripture to proue our B. Ladyes perpetual virginity against that hereticke though he bring many to shew that the places which the hereticke alledged conuince not the contrary And thus much touching Bels places out of the oulde Testament CHAP. III. Bels arguments out of the nevv Testament touching sufficiency of Scripture ansvvered HIs first place out of the new Testament Bel pag. 90. is Ioan. 20. v. 30. These are written that you may beleeue that Iesus is Christ the sonne of God that in beleeuing you might haue life through his name And biddeth vs obserue that S. Ihons Ghospel was written after al other Scriptures euen when the Canon of Scripture was compleat perfect and fully accomplished vz. about the 14 yeare of Domitian almost an 100. years after Christs ascension and thereby thinketh to auoyde al our sottish cauils as he tearmeth them Meaning forsooth that S. Ihon meant these words These are vvritten of the whole Canon of the Scripture 2. Omitting Bels manifest error where Tvvo grosse errors in Chronographie Baron An. 97. Onuphrius
desire of knowledge and by obscurer wipe away loathsomnes For here he plainly teacheth Scripture to be obscure in some places But perhaps it is because S. Austin addeth Almost nothing is in the obscure places which is not most plainly vttered otherwhere But this helpeth Bel nothing For nether saith he that al obscurities are plainly other where explicated Nor that it is plaine in what places they are explicated And so S. Austin admitting some obscure places of Scripture to be no where explicated in Scripture and supposing it not to be plaine in what places such obscure places as are explicated be explicated admitteth Scripture to be obscure An other place he citeth Bel p. 111. 112. 113. out of S. Austin as also S. Hierom and Theodoret concerning reading of Scripturs which shal be answered in the next chapter CHAP. VII Of the vulgar peoples reading Scripture FIRST conclusion it is not necessary to al sorts of people that desire to attaine to eternal life to read Scripturs The contrary auoucheth Bel pag. 103. 109. wherin he exceedeth the heretike Pelagius who required not reading but only knowledge of Scripture for to be without sinne therby condemned a great part of Christians as S. Hierom writeth dialog 1. cont Pelag. But S. Hierom. it is so manifest as it needeth no proofe For how should they doe that can not read Doth Bel thinke Scripture to be like a neck verse that who can not read it shal be hanged where doth God command euery one vpon paine of death to read Scripturs whence came this new law which Bel proclaimeth But marke Reader Protestants taught at first that no works were necessary to saluation And now Bel auoucheth one more vz. reading of Scripturs then euer Catholiques dreamed on 2. Second conclusion It is not expedient See S. Gregor Nazianzen in Apologet orat 1. de Theolog. for euery one of the vulgar sort to read Scripturs This I proue because vnlearned and vnstable persons depraue the Scripture to their owne perdition Many of the vulgar sort are vnlearned and vnstable Therfore many of them ought not to read Scripture The Minor is euident The Maior is auerred by S. Peter 2. c. 3. v. 16. and proued by Hacket More Ket Hammont See Stovv Ann. 1561. 1579. daily experience of new Christs new Iewes new heresyes daily gathered out of Scripture And in truth the Protestants counselling of common people to read Scripturs is much like to the Diuels perswading of Eue to eat the Apple He asked Eue why God forbad her to eat they aske why the Church forbiddeth vs to read And both answering alike He replyeth you shal not die but become like Gods They say you shal not fal into errors but become like Deuines And the euent is like in both Eue by eating fel out of Paradise and incurred death simple people by reading dye in soule fal out of the Church 3. But saith Bel. A good should not be Bel p. 107. taken wholy from the godly for fault of the bad Answere The godly are not debarred from reading Scripture if they be desyrous and iudged by their Pastors to be such as wil reape good therby Neuertheles they ought not without lycence lest as S. Austin S. Augustin lib. de vtilit credend c. 10. tom 6. writeth in the like case Though they hurt not them selfs by reading they may hurt others by example As he that could fly be made to go lest his example prouoke others to so perilous attempt This saith he is the prouidence of true religion and deliuered from our Auncestors and to alter this course were nothing els then to seeke a sacriledgious way to true religion Moreouer though a thing be good in it selfe yet it is not good but to such as know how to vse it But euery one of the common people knoweth not how to vse Scripture For as Gregory Nazianzen S. Nazianz. orat Quod non liceat semper publice de Deo contēdere In Apologetico S. Hierom. epistol ad Paulin. writeth The vvord of holy vvritt is not so base that it is open to the vnlearned common sort and seely men creeping as yet vpon the ground And againe To some it is better to be taught by others And S. Hierom complaineth that euery one challengeth the knowledge of Scripture and that the chatting old vvife the doating old men and the prating Sophister take it in hand See Theodoret lib. 4. c. 17. What wold he say now if he saw Protestants children reading Scripture and taught to read english by the Byble Now let vs see Bels obiections 4. Bel alleadgeth S. Chrisostom as affirming Bel p. 103. 104. S. Chrysost proaem ep ad Rom. 1. That if we read Scripture seriously vve shal need no other thing ◠That it is a great shame for men charged with wife and children only to heare sermons and not withal to study Scripturs 3. That many euils come of ignorance of Scripture as heresies and dissolute life Answer The first point is not against vs who graunt that in reading Scripture we may find al things necessary But the question now is whither it be better for euery one to find such things him selfe out of Scripture or no. As for the second point S. Chrisostom only saith that it is a shame not to exact more diligence of men in hearing sermons then in gathering mony At lest saith he be ready to heare what others haue gathered and bestovv so much diligence in hearing vvhat is said as in gathering mony For though it be a shame to exact but so much of you yet wil we be content if you performe so much The third point is easely answered because he saith Innumera mala nata sunt quod scripturae ignorantur Christ sup vntruth 84 not That much mischeef commeth of not reading as Bel falsly affirmeth pag. 105 but of not knowing the Scripture vz if men wil nether read it them selfs nor heare it readd and expounded by preachers Nether could he thinke that much mischeef can come of not reading Scripture if so be it be heard seeing he promiseth to be content if men wil heare it 5. An other place he citeth out of S. Bel p. 105. S. Chrysost hom 29. in 9. c. Genes tom 1. Chrisostom where he exhorteth men auscultare lectionem scripturae to harken to the reading of Scripture And againe At home to apply them selfes to read Scripturs Answer The first part maketh nothing for reading Differences betvvixt S. Chrysost and Protestants but only for hearing Scripture as is euident The second exhorteth to reading but 1. not euery man woman child as Protestants do but men and namely such who as he saith proem epist ad Rom. haue wiues charge of children and family And hom 9. Colos Hear you saith he who liue in the vvorld haue care of vviues and children who as he writeth conc 3. de Lazaro haue publicke offices
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
their worke though they could not glory in them But that S. Paule spake absolutly and not vpon any impossible supposal is euident First because in the first part of the sentence he spake absolutly of hearers and not vpon any impossible supposal when he said they are not iust Ergo in the second parte he spake so of Doers when he said they shal be iustified Wherfore as wel may Bel say there are no hearers as no doers of the law Secondly because in the next verse before he vers 12. had said absolutly VVhosoeuer haue sinned in the lavv shal be iudged by the lavv Which he proueth saying For not the hearers c. Wherfore as the proposition which he proued is absolute and vpon no impossible supposal so is that by which he proueth it And in vers 14. the verse next after he bringeth a proofe that the Doers of the law shal be iustified though they heard it not because Gentils who haue no lavv naturally that is without See S. Austin lib. 4 contra Iulian. cap. 3. tom 7. instruction of the law Doe those things which are of the lavv Behould the Apostle auouching that Gentils doe the law by their example prouing the Doers thereof to be iustified 5. And soe frequent it is in scripture to Psalm affirme that there are Doers and keepers of Gods lawes as it is auouched more then twenty times in one Psalme 118. I wil keepe thy iustifications v. 8. I haue sought thee in my whole hart v. 10. I haue cleaued to thie testimonies Lorde v. 31. I haue runne the way of thie commaundements v. 32. I wil keepe thy law in my whole hart v. 34. I wil keepe thy law alwaies v. 44. I haue not declined from thy law v. 51. I haue kept thy law v. 55. I haue not forgotten thy law v. 61. I am partaker of al that keepe thy commaundements v. 63. I haue not forsaken thy commaundements v. 87. I wil keepe the testimonies of thy mouth v. 88. I haue forbidden my feete from euel way that I may keepe thy words v. 101. I haue not declined from thy iudgements v. 102. I haue sworne and determined to keepe the iudgements of thy iustice v. 106. I haue not erred from thy commaundements v. 110. Deliuer mee because I haue not forgotten thy lavv v. 153. I haue not declined from thy testimonies v. 157. My soule hath kept thy testimonies v. 167. I haue kept thy commaundements and testimonies v. 168. Seeke thy seruant for I haue not forgotten thy commaundements v. 176. What now is it to say that there are no doers of Gods law and it is impossible to keepe his commaundements but to sett his mouth against heauen Psalm 72. and to giue God the lye Psalm 98. 3. Reg. 14. Act. 13. Iosue 11. v. 15. I omit Moyses Aaron Samuel Dauid Iosue Zacharie Elizabeth and the Apostles who are said to haue kept Gods law and some of them in al their hart Only S. Paule Luc. 1. Ioh 17. v. 6. Contradict 19. I can not omit because Bel artic 4. pag. 48. graunteth that he was most free and innocent from actual sinne therefore surely he kept Gods law perfectly for if he brake it he sinned actually 6. Thirdly Christ said if thou wilt enter Math. 19. v. 17. into life keepe the commaundements but entring into life is possible Ergo keeping the commaundements Bel answereth that Christ shewed not here how one may attaine to eternal life but how perfectly they who looke to be iustified by good works must keepe the commaundements For Christ saith he being asked what good a man Gods vvorde shamefully vvrâ—sted should doe to attaine eternal life ansvvered If thou wilt haue eternal life by doing good works then must thou keepe the commaundemeÌ„ts but this is impossible saith Bel. Here is most shameful abuse of Gods worde and this sheweth Bel to haue a seared conscience For neither 1. Timoth. 4. v. 3. in the mans question nor in Christs answer is there any worde about what perfection of keeping Gods commaundements is requisit to come to heauen by this way or that way vz. by beleeuing or by working or by both But only about the meane in general to come to heauen what that was which the man supposing to bee good asked what good he should doe to come thither which question of his is common either to faith or works or both for al include doing good And our Sauiour answered him If thou wilt enter not this way nor that way but absolutly into life keepe the commaundements As Dauid demaunding Psalm 14. v. 1. 2. absolutly who shal dwel in Gods tabernacle answereth him selfe He that walketh vvithout spot and vvorketh iustice And as him selfe otherwere absolutly saith Math. 7. v. 21. Not euery one that said Lord Lorde shal enter into the Kingdome of heauen but be that doth the vvil of my father And surely if this man asking simply and of a desier to learne as Caluin Caluin graunteth had asked the way to heauen by an impossible meane as Bel imagineth Christ the author of truth and who loued him as S. Marke saith would rather haue Marc. 10. bidden him giue ouer that impossible way and taught him the true then how he should proceede in his erronious and impossible way 7. And though the man had asked Christ particularly how he should come to heauen by good works whence hath Bel that his meanes to come to heauen is impossible wil not Christ say in his last sentence Come you blessed of my father possesse the Kingdome prouided for you from the constitution of the world because I was Hungrie and you gaue mee to eat c. Math. S. Math. 25. v. 34. 35. as wel as he wil say Goe you from mee you cursed into euerlasting fyer c. because I was Hungry and you gaue mee not to eate v. 41. Are not good workes accounted the meanes and cause of comming to heauen as the want of them the meane and cause of going to hel Yea doth not Bel say artic 5. pag. 73. that good vvorkes are so necessary to attaine eternal life as Contradict 20. the vsual ordinary and vndoubted meanes marke the worde by vvhich God decreed from eternity freely for his ovvne name sake to bring his elect to saluation And that vvithout them none haue bene are or shal be saued How are they now become an impossible meane to come to heauen how did the man enquire of an impossible way to heauen by good workes what neede this challenger any aduersary who thus ouerthroweth him selfe 8. Fourthlie I proue the conclusion because Math. 11. v. 30. 1. Ioh. 5. v. 3. Christ saith my yoake is svveete and my burthen light And S. Ihon saith his commaundements are not heauy Ergo they are possible Bel answereth that these wordes are meant Bel p. 152. not in respect of vs but of Christ whose keeping the commaundements is
imputed to vs which S. Austin saith he meant S. Augustin lib. 1. retract c. 19. tom 1. when he wrote Then are al the commaundements reputed as done vvhen vvhatsoeuer is not done is forgiuen 9. But this is easily refuted For S. Iohn spake in respect of vs assisted by Gods grace when he said This is the law of God that we keepe his commaundements and his commaundements are not heauie He saith not Christ but we must keepe Gods commaundements to animate vs thereto he addeth that they are not heauy vz. to vs. And cap 2. v. 2. he giueth vs a signe to try if wee know God vz. if we keepe his commaundements Bel either keepeth Gods commaundements or knovveth not God and v. 3. affirmeth that who keepeth not his coÌ„maundements knoweth not God wherfore either Bel keepeth the coÌ„mandements or he knoweth not God Likewise Christ meant his yoake was sweete and his burthen light to vs. For immediatly before he Cap. 11. v. 29. said Take vp my yoake vpon you learne c. and you shal finde rest to your soules For my yoake is sweet and burthen light To whom meaneth he it is light but to vs whom he biddeth take it vp and whom he promiseth shal finde rest by it or what reason had it bene for Christ to exhorte vs to take vp his yoake and tel vs we should finde rest by it because it is sweet to himselfe As for S. Austin he said our defectuous keeping S. Augustin sup to 1. is counted a ful keeping when the defect is pardoned which is a farre different thing from saying That Christs keeping is counted our keeping And he meaneth that our keeping is defectuous because we keepe not the commaundements ad vnum apicem as he saith to the last ioat or title But through venial sinnes haue need to say Forgiue vs our trespasses which venial trespasses being pardoned we are accounted to doe al Gods commaundements 10. An other answer Bel putteth in the pag. 152. margent and in latine That Christ meaneth not of the yoake and burthen of the law when he calleth it sweet and easy but of the Ghospel That Christ meant of the law of the Ghospel I graunt with S. Hierom S. Hierom. dialog 2. contr Pelag and is proued out of these wordes my yoake my burthen But what is this to the purpose Is Bel become a libertine thincking as his father Luther did that the tenne commaundements Luther belong not to Christians or that the Ghospel commaundeth only faith Did Math. 5. v. 19. Christ come to dissolue the law of nature and to exempt vs from al law but of belieuing in him If Bel be of this minde let him vtter it plainly and say Christ came not to fulfil the law but to dissolue it that his Rom. 3. v. 31. faith establisheth not the law but destroieth it Or if he thinke that the law of the ghospel Besides the precepts of faith includeth at least the law of nature let him confesse that the tenne commaundements and al that God bindeth vs vnto is not only possible but easy and sweet vz. to such as Psalm 118. v. 32. Omnia facilia sunt charitati cui vni Christi sarcina leuis est Aug. donat grat c. 69. to 7. see the place S. Iohn loue God as was Dauid when he said I haue runne the way of thy coÌ„maundements when thou didst dilate my hart And hovv sweet are thy speeches to my iawes aboue hony to my mouth The law of thie mouth is good to mee aboue thowsands of golde and siluer For as S Iohn saith 1. c. 5. v. 3. this is the loue of God that wee keepe his commaundements If Bel say that it is impossible to loue God as we ought to doe This is reproued because he loueth God as he should doe who loueth him withal his hart al his Deuter. 6. v. 5. soule and power But Iosue so loued God of whome it is written 4. Reg. 23. That he 4. Reg. 23. returned in al his harte in al his soule and al his strength Likewise Dauid sought God Dauid in al his hart Psalm 118. and followed him in al his harte 3. Reg. 14. And God hath vers 8. some seruants that walke before him in al their hart with whome he keepeth his couenant and mercy 2. Paralip 6. v. 14. And Deuter. 30. v. 6. God promiseth to circumcise the Iewes harts that they might loue him in al their harts and al their soule And thus much for proofe out of scripture now let vs goe to the Fathers CHAP. II. The possibility of keeping Gods commaundements proued out of Fathers and reason MANY holy Fathers I might alleadge for this verity but I wil content my selfe with two only whome Bel obiecteth against him selfe and vndertaketh to answer S. Hierom. See S. Hierom in cap. 5. Mathei S. Hierom dialog 1. contr Pelag. we confesse saith he God hath giuen possible commaundements lest he should be author of iniustce Beholde our conclusion both affirmed and proued And Dialog 2. I say a man may be without vice which in greeke is called cacia but not anamartyton that is without sinne which is as much as if he had said He can be without mortal but not without venial sinne Againe God hath not commaunded impossible things but hath ascended vp to such height of patience as for their great difficulty he may seeme to haue commaunded almost impossible things Againe we curse their blasphemie who saie That God hath commaunded to man any impossible thing This Bel alleadgeth out of his 3. fourth booke pag. 153. against Pelagians whereas he wrote but one epistle and three bookes or Dialogues against Pelagians But it is in his epistle to Damasus de exposit fidei And therein S. pag. 149. S. Austin See S. Austin in Psal 56. tom 8. vvhere he saith the Apostles did that charity then the vvhich none can be greater Hierom curseth this blasphemy of Bel God hath giuen vs those commaundements which we can not possibly keepe Likewise S. Austin ser 61. de temp God could not commaund any impossible thinge because he is iust The same he repeateth lib. de natur grat cap. 69. and lib. 2 de pen. mer. remiss and in psal 56. I can not doubt saith he that God hath neither commaunded any impossible thinge to man nor that any thinge is impossible to God to helpe wherby it may be â—one which he commaundeth 2. For auoiding these authorities Bel deuiseth three shiftes First that Gods commaundements were possible to vs before Adams fal Secondly that they were possible to Christ whose keeping them is accounted ours Thirdly that euen to vs they are now possible to be kept imperfectly though not perfectly which is saith he the doctrine of Aquinas yet seeing that S. Thom. 2. 2. quaest 44. art 6. vntruth none of these shiftes would serue he falleth to proue that we may be
Figuratiue exposition vsual shift of heretiks art 2. c. 1. parag 9. 10. First Protestants haunted of Diuels art 2. c. 1. per â—ot Formal obiect of faith art 7. chap. 9. paragâ— 24. G. GOds precepts both possible and easy to them that loue him art 8. c. 1. paragr 10. God how he can put a great body into a litle how not art 2. c. 1 parag 13. 14. 1â— 16. God not imputing sinne taketh it away art 4. c. 3. parag 4. Gods worde by it selfe can not be discerned as easely as light art 7 c. 9. parag 13 Gods worde how an explication of the two precepts of loue art 7. c. 1. parag 8 Gods worde why called a light lanthern art 7. c. 9. parag 17. Good gotten of Protestants by English bibles art 7. c. 8. parag 1. Good workes are condigne merit art 5. c. 3. parag 2. 4. Good workes follow not euery parson iustifyed art 5 c. 2. parag 1. Good workes giue no security of saluation art 5. c. 2. parag 3. Good works possible and vsual meane to saluation art 8. c. 1. parag 7. Gods worde not knowne at first to Samuel Gedeon Manue S. Peter art 7. c. 9. parag 13. Ghospel a supply of the ould testament art 7. c. 2. parag 3. S. Gregory a saint with Luther and Caluin a Papist with Bel art 1. c. 5. parag 5. S. Gregory accounted Kinges subiect to him and how he called the Emperour lord art 1. c. 5. parag 2. 3. S. Gregory first decreed deposition of Princes art 1. c. 5. parag 4. S. Gregory said Masse in honour of Martyrs art 1. c. 5. parag 5. S. Gregory Nazianz. discommended common peoples reading Scripture art 7. c. 7. parag 19. Greater authority may be contested by lesser art 7. c. 9. parag 23. H. HEretiks shift is to expound Scripturs figuratiuely art 2. c. 1. parag 9. Heretiks reiect Traditions art 7. c. 4. parag 14. S. Hieroms high esteeme of the Popes definition art 7. c. 12. parag 1. S. Hierom whome and how he exhotteth to read Scripture art 7. c. 7. parag 17. Hatred of Masse whence it first rose art 2. c. 3. parag 3. I. S. Iames epistle contemned by Luther art 7. c. 9. parag 16. S. Iames c. 2. v. 2. meaneth of venial sinns art 8. c. 3. parag 1. Iewes added signes and words to the law according to Protestants a. 7. c. 2. par 2. Ignorance of it selfe no holines art 7. c. 7. parag 18. Ignorance what better then what knowledge art 7. c. 7. parag 18. Ignorance of Scripture not the whole cause of the Sadduces error a. 7. c. 11. par 3. S. Ihon what he bid vs try a. 7. c. 11. parag 5. S. Ihon c. 20. v. 30. meaneth of miracles art 7. c. 3. parag â— S. Ihon ep 1. c. 3. v. 4. meaneth of mortal sinne art 6. c. 2. parag 2. Impossible to be guilty of sinne to haue sinne forgiuen art 4. c. 1. parag 15. Imputing of sinne what with S. Austin art 4. c. 3. parag 4. not Imputation of Protestants meere contradiction art 6. c. 1. parag 4. Inclination to faith iustifyeth infants with Bel art 7. c. 1. parag 6. Iniquity formal sinne differ a. 6. c. 2. par 6. Iniquitas vsed in a different sense 1. Ioan. a. 6. c. 2. parag 5. Inuoluntary motions are not voluntary in their origin from Adam a. 4. c. 1. par 11. Inuoluntary motions though they were voluntary in their origen could be no sinne art 4. c. 1. parag 12. S. Ioseph called rather keeper then husband of our Lady art 3. c. 1. parag 11. S. Ireney his high account of the Romane Church art 7. c. 10. parag 4. Italy not al possessed of Barbars from 471. til Carolus Magnus art 1. chap. 8. parag 5. Iustice of man how imperfect art 5. chap. 5. parag 3. K. KEepers of the commandements auouched more then twenty tymes in one psalme art 8. c. 1. parag 5. Kings of Lombardy called Kings of Italy art 1. c. 9. parag 7. Kings not so much as ministerial heads of the Church with ProtestaÌ„ts a. 1. c. 2. par 1. L. OVr Ladies conception without sinne no point of faith art 7. c. 10. par 10. Latin sermons not readde to common people art 7. c. 8. parag 4. Law of the Ghospel includeth law of nature art 8. c. 1. parag 10. Law fulfilled by not consenting to Concupiscence art 4. c. 3. parag 6. Lay men when and how forbidden to dispute of faith art 7. c. 8. parag 4. Lent an Apostolical Tradition art 7. c. 10. parag 5. 6. Lent fast lawfully broken in diuers cases art 7. c. 10. parag 6. Loue of God as we ought possible to men art 8. c. 1. parag 10. Loue of God how imperfectly kept according to S. Thomas art 8. c. 2. parag 3. Luther begun Protestantisme art 7. c. 1. parag 16. Luther instructed of a Diuel by his owne confession art 2. c. 1. parag 2. Luther hated the word homousion art 7. c. 1. parag 5. Luther conuinced by Scripture to confesse the real presence art 2. c. 2. parag 1. Lutherans opinions of the Caluinists art 2. c. 1 parag 10. M. MAriage broken for six causes amongst Protestants art 3. c. 1. parag 3. Mariage contracted why it can not be broken by the parties art 3. c. 1. parag 10. Mariage a sacrament before consummatioÌ„ art 3. c. 1. parag 8. Mariage contracted is dâ—â—ure diuino and of the continuance thâ—reof a. 3. â— 1 parag 6. Mariage perfected by consummation art 2. c. 1. parag 8. Massâ— honored in the whole world art 2. c. 3. parag 5. Masse said of the Apostles and Saints art â— c. 2. parag 4. Mâ—n rather do not then do what is against their wil art 4 â— 2. parag 4. Men al sinners but not deadly a 8 c. â— par 4. Men can be wiâ—hout cryme not without sinne arâ— 8. c. 1. parag 2. Merit far different from impetration art 5. c. 3. parag 2. Mâ—rit no more iniurious to Câ—rists merit then prayer to his prayer a 5 c 3 parag 8. Merit why no sinne out of S. Austin art 4. c â— parag 4. Merit in resisting Concupiscence art 4 c. 1. parag 13. Ministers subscribe against their conscieÌ„ce art 1 c. 2. parag 2. More required to formal sinne then to euil art 4. c. â— parag 4. Mortal and venial sinns such of their own nature art 6. c. 1. parag â— N. NIcholas 1 words of earthly heauenly empire expounded a. â— c. 9. par 34. Not only predestinate do good art 5 c. 2. parag 3. None ought to deny any point of faith art 7 c 1 parag 1. Not to perfect good is not to siâ—nâ— art 4. c. 3. parag 5. O. Oâ—d Romane religion Catholik sound and pure art 6. c. 2. parag 8. Omission or alteration what doth hinder consecration art 2. c 6 parag 8 Original â—ustice what it is a. 4. c. 1. parag 2. Original sinne what art 4. c. 1. parag 2. Original lust made actual
of al the learned men and Bishops of al Nations or els remaine desperate condemned before God and man As the Apostles say they though assisted by God yet thought it necessary to cal a Councel for decyding a controuersy rysen in their daies I omit three other points touched here by Bel. That the general pag. 128. Councels is aboue the Pope can and hath deposed him because he neither proueth them nor they concerne any matter of Catholique faith And are lardgely and learnedly handled of Bellarmin lib. 2. de concil And thus much of Bels seauenth article Be myndful therefore Bel from whence thou art fallen and doe Apocalip penance Apoc. 2. THE EIGHT AND LAST ARTICLE OF KEEPING GODS COMMANDEMENTS CHAP. I. The possibility of keeping Gods commandements explicated and proued out of Scripture GODS children can by his grace keepe his cōmandements This Bel absolutly denyeth pag. 143. 148. 149. and 152. though in the very beginning of this article he were a shamed to deny it plainly but admitteth it saith he in a godly sence and in some sort and only denyeth it in a Popish sence But this godly sence is so vngodly and the sort so sory as he is ashamed to vtter it For as S. Hierom writeth of the S. Hieron epist ad Cresiphontem Iren. lib. 1. cap. 35. Pelagians to haue discouered the opinions of Protestants is to haue ouercome them the blasphemy is manifest at the first yet may we gather his meaning by that he saith pag. 149. That God hath giuen vs those commandements which we can not possibly keep and pag. 144. that euery breach of them is of it nature deadly The mistery therefore of his counsel is that Gods children can not possiblie euen with his grace keepe his commandements but that they must needs oftentymes breake them deadly This kinde of keeping Gods commandements he tearmeth imperfect and vnexact keeping But indeed it is no keeping at al nor a point of Gods children but of the diuels and a true breaking of them For how are they Gods children if they loue him not how loue they him if they damnably offend If you loue me saith Christ Ioh. 14. S. Ioh. v. 15. keepe my commaundements how can they keepe them if they damnably and deadly breake them can true keeping and true breaking stand together 2. God commaunded his precepts to be kept not so sillily as Bel would so as they be oftentimes deadly broken but as Dauid saith Nimis Sphodra Psal 118. v. 8. God saith Psalm S. Austin vpon that place conc 4. hath very S. Austin much commaunded his precepts to be very much kept And according to S. Iames who offendeth S. Iames 2. v. 10. in one is guilty of al. Wherfore deadly breaking of one of Gods lawes can no more stand with keeping them then thefte or murder can stande with keeping the Princes lawes Nor they who oftentimes deadly breake Gods lawes be his children whilest they doe so more then theeues and murderers be good subiects And as for the Luther sermon de natiu B. Mariae maketh al Christians as holy as the mother of God Popish sence it is not as Bel falslie imposeth that we can keepe Gods commaundements so perfectly as we be free from sinne For so as S. Iohn saith we should deceaue our selues and as Bel confesseth we doe daily acknowledge our sinnes but so Bel p. 150. as we be free from deadly sinne which destroieth The Apostles vvere cleane and yet had need to haue their feete vvashed Ioh. 13. ver 10. 11. S. Hierom. dialog 2. cont Pelag. S. Gregor 21. moral c. 9. S. Augustin hom 19. de temp to 10. lib. 1. contr duas epist Pelag. c. 14. to 7. enchirid c. 69. charity the end of the law and keepe the commaundements in al great though not in smal matters For as S. Hierom saith we may be without cacia though not sina amartia or as S. Austin and S. Gregory gather out of S. Paul sine crimine though not sine peccato that is without great sinne though not without smal sinne without mortal though not without venial And to keepe Gods commaundements in this sort is substantially to keepe them because we breake not the end of them which is charity and yet not perfectly exactly as who stealeth but trifles keepeth the Princes lawes though not perfectly but if he steale great matters he is said no more to keepe 1. Timoth. 1. 7. 5. but to breake them And in this sence doe Catholiques defend the foresaid cōclusion which though I might proue many waies yet wil I content my selfe with such proofes as Bel vndertaketh to answer and in that order as he propoundeth them 3. First therfore I proue it because a young man tolde Christ he had kept al the Math. 19. v. 20. commaundements from his youth Bel answereth that S. Hierom saith he lyed and S. Austin Bel p. 150. thinketh he spake more prowdly then truly S. Augustin epist 89. neuertheles more probable it is that he spake truly because not only our Sauiour did not rebuke him as likely it is he would haue done if he had tolde him a lye but as S. Marcke testifieth beheld him loued him Marc. 10. v. 21. and said one thing is wanting to thee goe sel whatsoeuer thou hast and giue it to the poore and come and follow mee If the mans speeche had bene a lye it would not haue prouoked Christs loue but his offence and if he had broken Gods commaundements Christ would haue aduertised him whome he loued rather of keeping the things which he commaunded then which he counselled as is the giuing al we haue to the poore Wherfore S. Chrisostome hom 64. in Math. S. Chrysost saith this man was no dissembler And S. Hierom. dialog 2. contra Pelag. affirmeth S. Hierom. that Christ loued him because he said he had done al omnia fecisse se dicit quamobrem amatur à Domino he said that he had done al things wherfore he was also loued of our lorde which euidently conuinceth that his speeche was true for Christ could not loue him for a lye Neither wil Bel I hope maruel that we expound S. Mathew rather by S. Marcke then by S. Hierome and S. Austin especially seeing S. Hierome alrered his opinion ad S. Austin spake but doubtfully saying I thinke Neuertheles because some fathers haue thought that the mans speeche was not true Catholiques rely not vpon this argument 4. Secondly S. Paule saith For not the Rom. 2. v. 13. hearers of the law are iust with God but the Doers of the law shal be iustified Ergo there are some Doers of the law and it is possible to be done Bel answereth that the pag. 151. Apostle spake not absolutly but vpon supposal of a thinge which saith he is impossible that there were doers of the law for such saith Bel should be iustified by