conuinceth that we can doe it without deadly breaking it As for our confession we doe not confesse that our daylie offences are most great faults but daily confesse our most great fault whether it were done then or before Besides that humble and penitent mindes accompt themselues greatest sinners and their offences greatest faults So S. Paul 1. Timoth 1. v. 15. accounted S. Paul himselfe the chiefest sinner Yea good souls as S. Gregory saith acknowledge sinne where S. Gregor epist ad August Cant. cap. 10. Iob cap. 9. S. Gregor in Psalm 4. Paenitent none is and with Iob feare al their works And as the same holy Doctour noteth the reprobate accompt great sinns litle and the elect litle sinns grear and which before they thought were light straight they abhor as heauy and deadly And S. Hierom S. Hieron epist ad â—â—lant obserueth that it increaseth warines to take heed of litle sinnes as if they were great For with so much the more facility we abstaine from any sinne by how much more we feare it 6. And hence Bel may see why we in dayly confessions confesse our most great fault which I would God he would imitate and both confesse and amend his heynous fault of sinning against the holy Ghost and impugning the Catholique Church which he knoweth to be Gods Church Otherwise let him assure himselfe that shame wil be his end in this life and endles punishment his reward in the next Wel he may beat against this rocke but like the waues he shal without hurting it beat himselfe in pieces and be resolued into froth and foame Let him write books let him spend himselfe and make nets with the Spider of his owne guts they wil proue only spider webbes apt to cath or holde none but such as like inconstant and fleshly flyes are carrayed about with euery mynde of new doctrine and following their carnal appetites and licentiousnes seaze vpon fleshly baite And so Bel though he could become an other God Bel he should but be Beel zebub the God of flies Be myndful therfore Bel from whence thou art fallen and do penance Apocalip 2. FINIS Al praise to Almightie God A TABLE Of the things coÌ„teined in this booke vvherin a signifyeth article c. chapter and parag paragraph ADDITION of one tradition as much forbidden as of many ar 7. c. 2. parag 1. Addition to Scripture which forbidden which not ar 7. c. 2. pareg Anomia how it may signify transgression of the law ar 6. c. 2. parag 2. Antichrists true hinderance meant by S. Paul ar 1. c. 9. parag 4. Antichrists hinderance not taken away in Pipius tyme a. 1. c. 9. parag 3. Angles falsly charged by Bel art 5. c. 5. parag 6. S. Antonin falsly charged by Bel art 3. c. 1. parag 1. and 13. Apostataes may teach true doctrine art 7. c. 10 parag 9. Apostles Creed conserued by Tradition art 7. c. 9. parag 4. S. Athanasius explicated and his reuerence of Traditions art 7. c. 4. parag 9. S. Austin as a Christian said he wold not beleeue the Ghospel without the Church art 7. c. 9. parag 22. Sainct Austin wold not beleeue Maniche though he had had expresse Scripture ar 7. c. 9. parag 24. S. Austin how he compared Concupiscence with blindnes of hart art 4. c. 3. parag 1. S. Austins opinion of habitual Concupiscence art 4. c. 1. parag 18. S. Austins opinioÌ„ of inuoluntary motions art 4. c. 1. parag 13. S. Austin preuented Bels obiections art 4. c. 1. parag 18. S. Austin how he meant that we loue not God altogether art 8. c. 4. parag 2. S. Austin how he called our keeping the commaundements defectuous art 8. c. 1. parag 9. S. Austins teuerence and rule to know Traditions art 7. c. 4. parag 3. S. Austin said the Apostles eat bread our lord art 2. c. 5. parag 8. S. Austin said Iudas eat our price art 2. c. 5. paragr 8. S. Austin why he said Iudas eat bread of our lord art 2. c. 5. parag 8. S. Austin wold not credit the Scripture if the Catholiques were discredited art 7. c. 9. parag 22. S. Austin and S. Prosper Papists out of Bel. art 2. c. 4. parag 13. B. S. Basil explicated and his reuerence of Traditions art 7. c. 4. parag 13. S. Bede a Papist art 4. c. 4. parag 4. Bellarmins doctrin of merit the common doctrin of Catholiques a. 5. c. 6 parag 9. Beleefe in al points not prescribed at once art 7. c. 2. parag 7. Bel a right Apostata from Preisthood art 1. c. 9. parag 31. Bel against Caluin art 5. c. 2. parag 3. Bel admitteth Tradition a. 7. c. 9. parag 811. Bels answer about Tradition of the bible refuted art 7. c. 9. parag 5. Bel admitteth venial sinns art 6. c. 1. parag 1. Bels beleefe of venial sinne beside Gods booke art 6. c. 1. parag 2. Bel a Papist by his owne iudgement art 4. c. 1. parag 10. Bel against al Gods Church which liued in the first 200. years art 7. c. 10. parag 2. Bel alleadgeth authority against him selfe a. 7. c. 10. parag 5. Bel answereth not to the purpose art 7. c. 9. parag 7. Bels argument returned vpon him self art 2. c 6. parag 3. Bels blasphemy against God art 8. c. 2. parag 1. against his Church a. 7. c. 9. par 5. against iustification a. 4. c. 2. parag 1. Bels blasphemy accursed by S. Hierom art 8. c. 2. parag 1. Bels blindnes discouered art 1. c. 9. parag 6. Bel bound to recant art 3. c. 1. parag 13 a. 2. c 5. parag 9. Bels buckler the Princes sword art 1. c 1. parag 10. Bels challeng is Bellarmins obiections art 4. c. 3 parag 2. Bels complaint against Catholiques art 5. c 1 parag 1 Bel condemneth as blasphemy in the Pope which he iudgeth treason to deny to Princes art 1. c. 9. parag 23 Bels contradictions arâ— 1. c. 5. parag 4. c. 8. parag 5 a. 2. c 2. parag 4. a. 4 c 1. parag 12. 13. c. 2. parag 6. art 5. c. 3 parag 3. c. 5. parag 7. art 7. c. 7 parag 19 art 8. c. 1. parag 5 7. c. 2. par 4. Bâ—l câ—rrupted Scripture art 7. c. 2. parag 8 c. 7. parag 3. 12. corrupteth S. Ambros art 7 c. 4. parag 1â— Bel cursed of S. Paul by his owne iudgement art 7. c. 9 parag 8. Bel discredited him selfe art 1. chap. 9. parag 10. Bels dissimulation art 1. c. 1. parag 1. a 2. c 1. par 5 art 3. c. 1 parag 2. Bâ—l denyeth deuine faith to proceed from mans teaching art 7. c. 9 parag 20. Bel disproueth him self art 5. c. 6. parag 6. art 4. c. 1. parag 17. Bel exceedeth Pelagius art 7. c. 7. parag 1. Bels faith grownded vpon reason art 2. c. 1. parag 7. Bel slenderly grownded in faith art 2. c. 5. parag 6. Bels false translation art 2. c. 3. parag 8. c. 4. parag 13 a. 4 c. 2. parag 4. 7. 10. c. 5.
a good deed as I hope he wil to resist lust for art 5. pag. 61. he graunteth al good deeds to be meritorious S. Gregory also epist ad S. Gregory August c. 11. teacheth That pollution in sleep is not at al to be feared vvhen it proceedeth of superfluity or vveaknes of nature And lib. 21. moral c. 3. vnclean cogitation defyleth not the mynde when it beateth but vvhen it subdueth the mind vnto it by delight More Fathers I might adde but it were needles because Caluin lib. 3. Caluin instit c. 3. paragr 10. confesseth that al the Fathers before S. Austin are of the same opinion vvith S. Austin 14. Seauenth Conclusion habitual ConcupisceÌ„ce in the regenerate is no proper or formal sinne This euidently followeth out of the former For if the acts be not formal sinne but by consent of wil much les the proanes vnto them but it may be proued also otherwaies First because if it be any sinne it is original for actual it can not be being no act but original it is not because by regeneration vve put of the old man Coloss 3. v. 9. or lay away the old man Ephes 4. versic 22. and put on the nevv Coloss 3. v. 9. and Ephes 4. v. 24. And by keeping original sinne we keep on the old man as by first contracting it we put him on But it is contradiction at the same tyme to keep on and put of or lay away the old man Ergo in our regeneration we keep not original sinne And this is confirmed because by sinne we bear the image of the earthly man by regeneration the image of the heauenly according to that 1. Corinth 15. v. 49. As vve haue borne the image of the earthly man let vs bear also the image of the heaueÌ„ly But these two images be opposit For vvhat 2. Cor. 6. v. 15. agreement vvith Christ and Belial Therfore we can not haue damnable sinne as original sinne is and be regenerate 15. Secondly in regeneration either we remaine guilty of damnable sinne or become guiltles of al such sinne If we remaine guilty then is not our sinne forgiuen contrary to that article of our Creed Forgiuenes Symbol Apost of sinnes For it is impossible to be guilty of sinne and to haue sinne forgiuen Then remaine we also guilty of damnation the stypend Vbicunquâ— peccatum est illic se profert ira vltio Dei. Caluin 3. instit c. 11. parag 2. of sinne Rom. 6. v. 23. For the guilt of punishment riseth of the guilt of sinne as necessarily as fatherhood riseth of begetting a child Wel may God chuse whether he wil punish a malefactor or no yet he can not make that a malefactor remaining a malefactor and guilty of sinne shal not be guilty also of punishment But a iustified oâ— regenerate man can not be guilty of damnation because There is no damnation to S. Paul them vvho are in Christ Iesus Rom. 8. v. 1. And Bel pag. 45. confesseth That a man can not be Bel. iustly condemned for sinne remitted If in regeneration we become guiltles of al damnable sinne then haue we no such sinne in vs. For as S. Austin saith To be not guilty of sinne S. Augustin l. 1. de nupt concup c. 26. to 7. is to haue no sinne And again Sinnes remaine but by their guilt As adultery once committed remaineth in the Committer only because he is stil guilty of the adultery he did vntil it be remitted 16. Protestants answer That by regeneration Perkins refor Câ—thol pag. 36. See S. Austin lib. 6. cont Iulian. c. 6. guilt is taken from vs but not from the sinne which is in vs. But this is contradiction for if the guilt be in the sinne the sinne stil in vs the guilt is also stil in vs. Beside the guilt of sinne wherof we speak and not of the guilt of punishmeÌ„t can not be in our sinne which can not be guilty of it selfe but in vs only who are guilty of sinne which we haue coÌ„mitted And the remaining of sinne in vs consisteth only in the remaining of this guilt as saith S. Austin as the remaining of adultery S. Augustin 1. de nupt coÌ„sisteth only in this that a man is stil guilty of the adulterous fact he did And VVhat it is for sinne to remayne therfore if this guilt of the fact be taken froÌ„ him it is impossible for adultery to remaine in him Beside it is manifest contradiction to say one hath sinne in him and yet is not guilty of sinne or a sinner as it is to say the ayer hath darknes in it and yet is not darke 17. Thirdly God in regeneration taketh away sinnes Ioan. 1. v. 29. Miche 7. casteth S. Ihon. â—icheas v. 19. Psalm v. 12. them into the depth of the sea Seperateth from vs as far as the East is from the vvest psal 102. But concupiscence is not taken away it is not cast into the depth of the sea nor separated from vs as far as the East from the west Ergo it is no sinne Againe By iustification he maketh vs more white then snow psal 50. v. 9. but how can we be whiter then snow if the blacknes of sinne stil remaine in vs Fourthly Adam by his sinne depriued of grace and transfused sinne into al them that are generate of him Ergo Christ by his merit expelled sinne and transfused grace into al them that are regenerat of him The AntecedeÌ„t is euident The consequeÌ„ce I proue For els Christs merits had not bene so potent and effectual to do good as Adams sinne was to do euil seeing Christs merit can not as really and truly take sinne from vs as Adams sinne transfused it into vs. Which is both contrary to Christs honor and to the Apostles doctrin Rom. 5. v. S. Paul Bel disproued by him self 17. 18 19. Fiftly how shal one be iustly condemned for that which is remitted in baptisme it can not be Ergo after baptisme there remayneth no damnable sinne The Antecedent is the very words of Bel pag. 44. and 45. and agreable to S. Paul Rom. 8. v. 1. There is no damnation to them that are in Christ Iesus The consequence is euident for one that hath damnable sinne may be iustly condemned 18. I need not cite Fathers for proofe of this Conclusion because as I said before Caluin confesseth that S. Austin had faithfully Caluin lib. â— instit c. 3. pâ—rag 10. and very diligently gathered the sentences of al holy Fathers and yet disagreeth from him For S. Austin saith he dare not cal concupiscence sinne but is content to tearme it infirmity Let now any indifferent Reader iudge whither we haue not reason to boast to vse Bels tearms that S. Austin is on our side S. Augustin to 7. And no maruel For 1. de nupt concupis c. 23. he writeth thus Truly this same Concupiscence is now no sinne mark Bel in the regenerat
when consent is not giuen vnto it to vnlawful acts And soone after But in a certain kind of speech it is called sinne and he giueth there two reasons of this figuratiue speech because saith he it was made of sinne and maketh sinne if it ouercome Again So is Concupiscence called sinne because it was made by sinne vvheras novv in the regenerate it selfe is no sinne mark again as speech which the tong maketh is called a tong writing a hand vvhich a hand maketh So also it is called a sinne because it maketh sinne if it ouercome as cold is called sluggish because it maketh sluggards Can any Catholique now speak more plainly In these few words al in one chapter he twise denyeth concupiscence in the regenerate to be sinne once affirmeth it to be improperly so called and giueth two reasons and two examples of such figuratiue speech The S. Augustin to 7. Bellarm. l. 5. de amiss Grat. stat peccati c. 8. same doctrin he teacheth l. 1. contr duas epist Pelag. c. 13. and l. 2. cont Iulian in al his tomes as Bellarmin sheweth So that whatsoeuer Bel hereafter shal obiect out of S. Paul S. Austin or others calling concupiscence S. Austin hath preuented al Bels obiections sinne I need not answer my selfe but referre the Reader to these words of S. Austin wherin he explicateth both why and how S. Paul him selfe and others meane not properly but improperly and figuratiuely when they cal concupiscence sinne Yet because Bels arguments containe diuers vntruths requisite to be taxed I wil answer them al in such order as he proposeth them CHAP. II. Diuers vntruthes of Bel disproued his arguments out of S. Paul against the doctrin in the former chapter ansvvered BEL beginneth this Article as he did Bel pag. 41. the rest with vntruths 1. That S. Paul in vntruth 47 the whole 7. chapter to the Romans proueth original concupiscence in the regenerate to be sinne This is not so for he doth not proue it to be any sinne at al but supposing it to prouoke to sinne calleth it sinne 2. That Papists vntruth 48 can not abide the Apostles doctrin Forsooth because we can not abide Bels exposition 3. That the cause of our denying Concupiscence to vntruth 49 be sinne is because it ouerthroweth our holy so supposed iustification thus blasphemously he denyeth Bel blaspbemeth iustification iustification to be holy our inherent purities condigne merits works of supererogation This is vntrue for it might be such sinne as Bel wold haue it to wit venial and destroy Bel art 6. p. 81. none of al these But the true causes are Scriptures Fathers reason before alleadged and Bel confesseth that the reason pag. 50. which we euer haue in our mouth is the inuoluntarines of concupiscence 4. That the Maister of Sentences vtterly condemneth vs in calling vntruth 50 3. sent d. 19. concupiscence culpam But he meaneth improperly as is euident by his owne words 2. dist 32. Concupiscence after baptisme saith he is only mark Bel punishment of sinne but before baptisme both punishment and fault 2. Thus hauing made his way with vntruths Bel pag. 42. he proueth cōcupiscence to be sinne out of S. Paul Rom. 7. v. 25. saying I my selfe with the mynd serue the law of God but with the flesh the law of sinne And hence noteth that the regenerate do serue the law of sinne But he forgot to note that it is but with the flesh and that with the mynd without which Ibid. there is no formal sinne they serue the law of God He also noteth That the best liuers can not merit grace and glory ex condigno because by sinne they deserue death VVhich because S. Austin saith he at the first could not disgest he vnderstood S. Paul in the 7. chapter to the Romans only 51. vntruth of the vvicked not of the godly But remitting Bel forgetteth his matter the matter of merit and desert of sinne to their proper places art 5. and 6. false it is that S. Austin changed his opinion about the vnderstanding of those words of S. Paul Rom. 7. I am a carnal man solde vnder sinne and the like because he saw that iust men sinned For as him selfe testifyeth 1. Retract S. Austin c. 23. and Bel wrongly cited 22. he reading other expositors found that the foresaid words might be vnderstood of the Apostle him selfe as the word carnal may be verifyed of him in respect of his body not yet spiritual and the word sinne in respect of concupiscence which is sinne vz improperly as the same S. Austin explicateth Lib. 1. de nupt concupis c. 23. l. 1. cont duas epist Pelag. c. 13. in the books to which he referreth vs and we cited them before Wherby we see that S. Austins error was in vnderstanding the foresaid words of formal and proper sinne as Bel doth and corrected it by vnderstanding them of improper sinne And yet euen when he was in that error he was so far from thinking as Bel doth that the best liuers in rigor deserue eternel death that then he wold in no wise thinke the Apostle to speak of a mā in grace assuring him selfe that no such man is solde vnder sinne that deserueth eternal death 3. His second proofe is out of the 23. Bel pag. 42. verse of the same chapter where S. Paul writeth I see a lavv in my members subduing me to the lavv of sinne VVhat saith Bel can he Bel forgetteth vvhat he is to proue merit who is prisoner to the law of sinne But beside that Bel for got what he was to proue vz. Concupiscence in the iust to be sinne not their merit to be none S. Paul by the word me vnderstandeth only his flesh as he had expounded him selfe before v. 18. when he said There dvvelleth not in me that is in my flesh good And S. Austin interpreteth 1. de nupt concupis c. 30. and 31. And v. 23. saith that he vvas prisoner to the lavv of sinne in his flesh and in his mynd serued the lavv of God what maruel then that one prisoner in flesh but free in mynd from which al our merit or sinne proceedeth may by seruing Gods law merit 4. His third proofe is out of the 19. verse Bel pag. 43. where as he citeth S. Paul saith The euil vvhich I vvold not that I do Omitting the false False translat 3. translating of on thelo and Nolo I vvold not as though S. Paul had not had a present and absolute wil not to lust but an imperfect velleity which euen the wicked haue and in english we signify by vvold and vvold not I answer that S. Paul improperly saith He doth that which he wil not and therfore in the very next verse as it were correcting that speech saith If I do that I vvil not I vvorke v. 20. it not wherin he both
impossible Wherefore what some say that Clergie men be exempted from the power of Princes is not to be vnderstood vniuersally but of their coactiue power which they haue to punishe the laity And of late Bilson Superintendent of Winton confessed to certeine Catholiques if I be not misinformed that the King is but a ceremonial head that is either a head onely for fasshion sake or onely in matters of ceremonies not in al ecclesiastical causes And albeit they subscribe Supplicat to the King in April 1603. to the supremacie yet perhaps they doe that onely in respect of time as a thousand ministers testifie that diuerse of them did to the communion booke some vpon protestation some vpon exposition some with condicion albeit it conteyned as they say enormities and abuses not agreable to Scriptures rather forsooth then the Church should be depriued of their labours but in deede rather then they shoulde be depriued of the Churches lyuings 3. The true difference therfore betwixt Catholiques and English Protestants if these durst vtter their mindes as strangers doe would not be whether the Prince or Pope but whether the Pope or ministers ought to be head of the Church wherein I appeale to any indifferent mans iudgement whether be more agreable to Gods word that the successour of S. Peter vpon Matth. 16. Ioan. 21. whome Christ built his church and committed his sheepe vnto should be head of the Church or they who are successours to none but beginners of them selues who as S. Ciprian writeth no man creating them Cyprian lib. de simpl praelat Bishopes made them selues Bishopes And wether be more secure to Princes that he should be accounted head of Gods Church Constant in edicto Constant 5. Phocas Iustinian C. de summa Trinit l. vlt. Valentinianus epist ad Theodosisi See cap. 6. parag 6. 7. Conference p. 79. 4. and 20. whom the whole Christian world hath euer acknowledged for such and vnder Whome the mightiest Monarches haue and doe liue as securely as any Protestant Prince whatsoeuer or they who if they were permitted would erect such a Presbitrie as agreeth with a Monarchy no better then the diuel with God who haue kept Kings without state and honor c. and of whom some beardles boies haue braued Kings to their faces and excommunicated them when they came within ther parish CHAP. III. The opinion of Protestants touching deposition of Princes LIKWISE touching the deposition Germany Luther See Surius An. 1525. ProdromuÌ„ Staphil p. 75. of Princes Luther as Sleidan testifieth wrote to Princes That subiects neither cold nor would nor ought any longer to suffer ther gouerment And benig asked his opinion touching the league of Protestans against their Emperor Charles 5. answered Because at this time so Sleidon l. 8. Sur. An. 1531. doubtful perilous many things may hapen that not only right it selfe but necessity of consience may reach vs weapons we may make league for defence whither the Emperor him selfe or any other make war And a litle before his death said VVho Sur. An. 1546. taks not armes whils he may vseth not things giuen him by God And the Protestant Princes in their rebellion against the Emperor set forh Proclamation wherein they write Because the Emperor endeauoreth to dostroy religion Sleidon l. â—â— liberty he giueth vs cause to assaile him with good conscience And againe we renounce ô Emperor lib. 17. the faith and duty vvherwith vve are bound vnto thee This did German Protestants 2. In Swiserland Zwinglius teacheth vs. Svviserland Zvvingl to 1. art 42. That vvhen the King shal deale perfidiously and beside the rule of Christ he may in Gods name be deposed Againe VVhiles naughty Kings are not deposed the vvhole people is punished of God And as for the Protestants of Sweueland their opinion SvveuelaÌ„d is manifest by their excluding the Catholique King of PolaÌ„d from succeding his Mercur. Gallobelg An. 1603. Holland late father And the Holandish Protestants wholy or cheefly defend their long rebellion against their Prince by coolor of religion France Caluin in epist ante lib. institut 3. In France Caluin their Arch-maister teacheth that who reigneth not to serue Gods glory ruleth not but playeth the theefe And in an other place Earthly Princes depose them In cap. 6. Daniel selues whyls they rise against God yea are vnworthy to be accounted men And his scholer Beza accounteth them Martyrs who dyed Beza in Praefat Bibl. 1564. Pantaleon Responsum trium ordinum BurguÌ„diae 1563. Michael Fabritius ep de Beza fal 62. Goodly Canons of Ministers Protestants svvorne to rebel depose Princes in batel against their King for religion and at Cabilon in France 20. Ministers in a Synod decreed to distroy the Church Nobility Magistrats And againe at Berna 1572. set forth Canons of this matter and decreed Can. 3. That in euery City al swore that they their posterity shal obserue firme and inuiolated the points following Can. 40. Vntil it shal please God in whose hands are the harts of Kings to change the hart of the French tyrant and restore the state of the Kingdome to better order raise vp some neighbor Prince whom we may know by his vertue notable marks to be the deliuerer of this miserable people in the meane tyme euery Citty shal choose a maior to gouerne them as wel in warre as peace Can. 40. Let al the Captains leaders haue this axiome as an vndoubted and most certain Oracle neuer to trust to them the King and his who so often and so notoriously haue broken their promise the publike peace and quietnes Nor euer let them lay downe weapons as long as they shal see them persecute the doctrin of saluation and the disciples of the same Item But if the euil be incurable if Gods wil be to roote them natural Princes out then if it please God to raise some Christian Prince to take reuenge of their sinnes and deliuer his people let them subiect them selues to that Prince as to an other Cyrus sent to them from God In the meane space let them gouerne them selues by these rules which we haue prescribed vnto them as laws Behould the verdit of French ministers assembled in Councel O if such rules had bene made in Seminaries what traitors and rebels had the authors bene What exclamations would Bel and his fellow ministers haue made against them 4. In Scotland Knox vttereth his and Scotland his fellow ministers mind herein in his appellation to the nobility people of Scotland Knox. p 36. That I may say bouldly the nobility gouerners iudges and people of England ought not Protestants bond to kil Princes by Knox. only to resist and withstand Mary Iezabel whom they cal their Queene but also put to death her her Priests and al others that ayded her as soone as openly they began to suppresse Christs Gospel And he setteth
parag 4. c. 6. par 3. 4. 7. 8. art 7. c. 1. parag 2. c. 9. parag 22. c. 12. parag 3. Bel a foolish phisitian art 7. c. 7. parag 17. Bels godly sense an vngodly shift art 5. c. 3. parag 2. Bels godly keeping Gods commaundements an vngodly breaking of them art 8. c. 1. parag 1. Bel keepeth Gods commaundements or knoweth him not art 8. c. 1. parag 9. Bels ignorance in history art 1. c. 9. par 2. Bels ignorance in latin art 5. c. 4. parag 10. art 7. c. 9. par 19. art 2. c. 4 parag 13. Bels ignorance in logik art 2. c. 6 par 2. 4. Bels ignorance in preaching a. 7. c. 7. par 10. Bel impugneth errors histories opinions in steed of Traditions a. 7. c. 10. par 7. 10. Bel impugneth an opinion of Protestants and Canonists as a point of Popery art 3. c. 1. parag 2. Bel impugneth his owne slanders as a point of Popery art 1. c. 1. parag 5. Bel impugneth a school point as a point of Popery a. 2. c. 1. parag 6. a. 5. c. 2. parag 4. Bels ladder of lying art 2. c. 5. parag 7. Bel maketh Srripture like a neck verse art 7. c. 7. parag 1. Bels malice and folly in reprehending the Rhemists art 5. c. 4. parag 3. Bel noteth S. Austin what is quite against him self art 2. c. 5. parag 6. Bel ouerthroweth at once what he inteÌ„ded to proue in al the Article a. 4. c. 3. parag 8. Bel preferreth reason in matter of faith before authority art 2. c. 1. parag 9. Bels question like to that of the Capharnaits art 2. c. 1. parag 11. Bel recanting art 5. c. 6. parag 8. Bel seemeth a Libertin art 8. c. 1. parag 10. Bels shifts to auoid authority a. 8. c. 2. par 2. Bels vain boast art 5. c. 4. parag 9. Bels vain protestation art 7. c. 12. parag 4. Bel cursed by the law or keeperh it art 8. c. 3. parag 2. Bels vntruths whereof diuers are slaunderous a. 1. c. 1. parag 1. c. 7. par 4. c. 9. parag 28. 33. a. 2. c. 4. par 14. c. 6. par 8. a. 3. c. 1. par 1. 10. 13. a. 4. c. 1. parag 9. c. 2. par 1. 4. 5. 6. a. 5. c. 5. par 7. 9. 10. c. 6. par 1. 2. 4. 5. 9. a. 6. c. 2. par 9. a. 7. c. 3. par 7. c. 4. parag 6. 8. c. 5. par 1. 4. 5. 8. c. 7. par 4. 18. 19. c. 9. parag 22. c. 10. parag 6. 11. c. 12. parag 1. 2. 3. c. 13. par 8. c. 14. par 1. 4. a. 8. c. 2. par 2. Bel wil not haue vs heare Scripture read in Churches art 7. c. 7. parag 16. Bel wil examin Scripturs art 7. c. 9. par 12. Bel wresteth Scripture art 8. c. 1. parag 6. Berengarius dyed a Catholik a. 2. c. 5. par 1. Berhaeans example explicated what they examined art 7. c. 11. parag 4. S. Bernards meaning about possibility of louing God art 8. c. 4. parag 3. 4. S. Bernards meaning about merit art 5. c. 5. parag 9. Byble alone canonical Scripture but not alone Canonical art 7. c. 11. parag 3. Byble conserued and beleeued to be Gods word by Tradition art 7. c. 9. parag 4. Bilson attributing to Kings participation of Gods name power honor homagâ— art 1. c. 7. parag 7. Bishops oath to the Pope made with consent of al Catholik Princes a. 7. c. 14. par 2. Bishops oath to the Pope lawful and antient art 7. c. 14. parag 2. Bishops sweare no rebellion a. 7. c. 14. par 3. Britanny conuerted first to Popery art 7. c. 10. parag 2. C. CAtholiques and Protestants true difference in whome the supremacy is art 1. c. 2. parag 3. Catholiks neuer attributed to the Pope power proper to God art 1. chap. 7. parag 5. Catholiks faith of the Eucharist grownded vpon Scripture and Fathers art 2. c. 1. parag 7. 8. Catholique Church like a prudent nurse art 7. c. 7. parag 17. Catholiques and Protestants opinion about deposition of Princes compared art 1. c. 3. parag 8. Catholiques falsly charged where Protestants might better art 7. c. 1. par 4. Catholiques falsly charged about disobedience to euil Kings art 1. c. 9. parag 34. Catholiques how they think the commandements possible art 8. c. 1. parag 2. Catholiques haue Tradition euen from S. Peter art 7. c. 9. parag 10. Catholiques vse Scripture in vulgare tong art 7. c. 8. parag 4. Caluin attributeth deuine power to Magistrats art 1. c. 7. parag 3. Caluin confesseth S. Austin to thinke inuoluntary concupiscence no true sinne art 4. c. 1. parag 18. Caluin accounteth the sacrifice of the crosse insufficient art 2. c. 4. parag 5. Caluin father of the new Arrians art 7. c. 1. parag 5. Caluins smale account of Gods word when it is against him art 2. c. 1. parag 10. Caluinists become Arrians and Mahumetans art 7. c. 1. parag 5. Ceremonial law perfectly prescribed to the Iewes art 7 c. 2 parag 5 6. Charles made Emperor without consent of Eastern Emperors art 1. chap. 9. paragr 19. Choise propounded to Protestants about Emperors made by Popes art 1. c. 6. parag 3 an other about Traditions art 7. c. 9. parag 3. about Luther art 7. c. 9. parag 16. Christs body to be organical in the sacrament no point of faith a. 2. c 1. parag 6. Christs body in his nariuity in a litle roome art 2. c. 1. parag 12. Christs body in onâ— place naturally in many sacramentally art 2. c. 2. parag 6. Christs body broken in a signe art 2. c. 5. parag 3. Christs body broken in a signe which really conteineth it art 2 c. 5. parag 4. Christs blood is a testament a 2. c. 3 par 7. Christs blood how powred out or shed at his supper art 2. c. 4. parag 8. Christ carâ—yed him self literally or really in his owne hands art 2. c. 4 parag 1. Christ nether killed nor dyeth at Masse art 2. c. 3. parag 6. Christ offered sacrifice at his last supper art 2. c. 2. parag 2. Christs sacrifice at his last supper not imperfect nor at his passion needles art 2. c. 4. parag 4. Christ sacramental being a representation of his natural being a. 2. c. 4. parag 1. ChristiaÌ„s bound to obey as wel the present as the primatiue Church a. 7. c. 13. par 2. S. Chrisostom about Traditions explicated art 7. c. 4. parag 11. S. Chrisostom about reading Scripture explicated and opposit therein to Protestants art 7. c. 7. parag 8. S. Chrisostom how he meaÌ„t that Christ bid vs not immitate his fast a. 7. c. 10. par 6. S. Chrisostom giueth not people liberty to expound Scriptures contrary to their Pastors a. 7. c. 7. parag 8. Churches authority not mere humaine art 7. c. 9. parag 21. Churches authority concurreth to deuine saith art 7. c. 9. parag 20. Churches authority both first brought and continued S. Austin in beleefe of the Ghospel art
Figuratiue exposition vsual shift of heretiks art 2. c. 1. parag 9. 10. First Protestants haunted of Diuels art 2. c. 1. per â—ot Formal obiect of faith art 7. chap. 9. paragâ— 24. G. GOds precepts both possible and easy to them that loue him art 8. c. 1. paragr 10. God how he can put a great body into a litle how not art 2. c. 1 parag 13. 14. 1â— 16. God not imputing sinne taketh it away art 4. c. 3. parag 4. Gods worde by it selfe can not be discerned as easely as light art 7 c. 9. parag 13 Gods worde how an explication of the two precepts of loue art 7. c. 1. parag 8 Gods worde why called a light lanthern art 7. c. 9. parag 17. Good gotten of Protestants by English bibles art 7. c. 8. parag 1. Good workes are condigne merit art 5. c. 3. parag 2. 4. Good workes follow not euery parson iustifyed art 5 c. 2. parag 1. Good workes giue no security of saluation art 5. c. 2. parag 3. Good works possible and vsual meane to saluation art 8. c. 1. parag 7. Gods worde not knowne at first to Samuel Gedeon Manue S. Peter art 7. c. 9. parag 13. Ghospel a supply of the ould testament art 7. c. 2. parag 3. S. Gregory a saint with Luther and Caluin a Papist with Bel art 1. c. 5. parag 5. S. Gregory accounted Kinges subiect to him and how he called the Emperour lord art 1. c. 5. parag 2. 3. S. Gregory first decreed deposition of Princes art 1. c. 5. parag 4. S. Gregory said Masse in honour of Martyrs art 1. c. 5. parag 5. S. Gregory Nazianz. discommended common peoples reading Scripture art 7. c. 7. parag 19. Greater authority may be contested by lesser art 7. c. 9. parag 23. H. HEretiks shift is to expound Scripturs figuratiuely art 2. c. 1. parag 9. Heretiks reiect Traditions art 7. c. 4. parag 14. S. Hieroms high esteeme of the Popes definition art 7. c. 12. parag 1. S. Hierom whome and how he exhotteth to read Scripture art 7. c. 7. parag 17. Hatred of Masse whence it first rose art 2. c. 3. parag 3. I. S. Iames epistle contemned by Luther art 7. c. 9. parag 16. S. Iames c. 2. v. 2. meaneth of venial sinns art 8. c. 3. parag 1. Iewes added signes and words to the law according to Protestants a. 7. c. 2. par 2. Ignorance of it selfe no holines art 7. c. 7. parag 18. Ignorance what better then what knowledge art 7. c. 7. parag 18. Ignorance of Scripture not the whole cause of the Sadduces error a. 7. c. 11. par 3. S. Ihon what he bid vs try a. 7. c. 11. parag 5. S. Ihon c. 20. v. 30. meaneth of miracles art 7. c. 3. parag â— S. Ihon ep 1. c. 3. v. 4. meaneth of mortal sinne art 6. c. 2. parag 2. Impossible to be guilty of sinne to haue sinne forgiuen art 4. c. 1. parag 15. Imputing of sinne what with S. Austin art 4. c. 3. parag 4. not Imputation of Protestants meere contradiction art 6. c. 1. parag 4. Inclination to faith iustifyeth infants with Bel art 7. c. 1. parag 6. Iniquity formal sinne differ a. 6. c. 2. par 6. Iniquitas vsed in a different sense 1. Ioan. a. 6. c. 2. parag 5. Inuoluntary motions are not voluntary in their origin from Adam a. 4. c. 1. par 11. Inuoluntary motions though they were voluntary in their origen could be no sinne art 4. c. 1. parag 12. S. Ioseph called rather keeper then husband of our Lady art 3. c. 1. parag 11. S. Ireney his high account of the Romane Church art 7. c. 10. parag 4. Italy not al possessed of Barbars from 471. til Carolus Magnus art 1. chap. 8. parag 5. Iustice of man how imperfect art 5. chap. 5. parag 3. K. KEepers of the commandements auouched more then twenty tymes in one psalme art 8. c. 1. parag 5. Kings of Lombardy called Kings of Italy art 1. c. 9. parag 7. Kings not so much as ministerial heads of the Church with ProtestaÌ„ts a. 1. c. 2. par 1. L. OVr Ladies conception without sinne no point of faith art 7. c. 10. par 10. Latin sermons not readde to common people art 7. c. 8. parag 4. Law of the Ghospel includeth law of nature art 8. c. 1. parag 10. Law fulfilled by not consenting to Concupiscence art 4. c. 3. parag 6. Lay men when and how forbidden to dispute of faith art 7. c. 8. parag 4. Lent an Apostolical Tradition art 7. c. 10. parag 5. 6. Lent fast lawfully broken in diuers cases art 7. c. 10. parag 6. Loue of God as we ought possible to men art 8. c. 1. parag 10. Loue of God how imperfectly kept according to S. Thomas art 8. c. 2. parag 3. Luther begun Protestantisme art 7. c. 1. parag 16. Luther instructed of a Diuel by his owne confession art 2. c. 1. parag 2. Luther hated the word homousion art 7. c. 1. parag 5. Luther conuinced by Scripture to confesse the real presence art 2. c. 2. parag 1. Lutherans opinions of the Caluinists art 2. c. 1 parag 10. M. MAriage broken for six causes amongst Protestants art 3. c. 1. parag 3. Mariage contracted why it can not be broken by the parties art 3. c. 1. parag 10. Mariage a sacrament before consummatioÌ„ art 3. c. 1. parag 8. Mariage contracted is dâ—â—ure diuino and of the continuance thâ—reof a. 3. â— 1 parag 6. Mariage perfected by consummation art 2. c. 1. parag 8. Massâ— honored in the whole world art 2. c. 3. parag 5. Masse said of the Apostles and Saints art â— c. 2. parag 4. Mâ—n rather do not then do what is against their wil art 4 â— 2. parag 4. Men al sinners but not deadly a 8 c. â— par 4. Men can be wiâ—hout cryme not without sinne arâ— 8. c. 1. parag 2. Merit far different from impetration art 5. c. 3. parag 2. Mâ—rit no more iniurious to Câ—rists merit then prayer to his prayer a 5 c 3 parag 8. Merit why no sinne out of S. Austin art 4. c â— parag 4. Merit in resisting Concupiscence art 4 c. 1. parag 13. Ministers subscribe against their conscieÌ„ce art 1 c. 2. parag 2. More required to formal sinne then to euil art 4. c. â— parag 4. Mortal and venial sinns such of their own nature art 6. c. 1. parag â— N. NIcholas 1 words of earthly heauenly empire expounded a. â— c. 9. par 34. Not only predestinate do good art 5 c. 2. parag 3. None ought to deny any point of faith art 7 c 1 parag 1. Not to perfect good is not to siâ—nâ— art 4. c. 3. parag 5. O. Oâ—d Romane religion Catholik sound and pure art 6. c. 2. parag 8. Omission or alteration what doth hinder consecration art 2. c 6 parag 8 Original â—ustice what it is a. 4. c. 1. parag 2. Original sinne what art 4. c. 1. parag 2. Original lust made actual
oy Bel art 4. c. 3. parag 7. P. S. Paul how he vnderstood the worde beside Galat 11. v. 2. a 7 c. 11. parag 5. S Paul loc cit meant of his preaching not of Scripâ—ure art 7 c. 1. parag 6 S. Paul might haue called glory a stipend arâ— 5. â— 4. parag 2. S Paul Rom. 7 explicated a. 4 c. 2 per tot S. Paul Rom 8 explicated a. â— c. 4. par 10. Pelagians thought knowledge of Scripture necessary to euery one art 7. c. 1 par 3. Pelagians licenced wemen to be skilâ—ul in Scripture to sing with them a 7. c. 7. parag 13. Peoples owing no obedâ—eÌ„â—â— to euil Princes no doctrin of Catholiks art 1. c. 9. par 4. S. Policarps account of the Popes sentence art 7. c. 10. parag 4. Popes accounted loyal excommunicated Emperors art 1. c. 5. parag 4. Pope as Pope challengeth no royal right to ether sword art 1. c. 9. parag 22. Pope can not depose Princes ordinarily euen for iust causes art 1. c. 1. par 5. 6. Pope can not depose princes for his pleasure art 1 c. 1. parag 5. Popes and Protestants proceedings in deposing Princes compared a. 1. c. 9. par 26. Pope cold not become Antichrist by the acceptance of the Exarchate a. 1. c. 9. par 4. Pope as Pope hath no temporal iurisdiction at al art 1. c. 1. parag 4. Popes confirmation by Emperors when it began and when it left a. 1. c. 8. par 8. Pope hath censured al that molest our King art 1. c. 4. parag 6. Pope did neuer challeng power proper or equal to God art 1. c. 7. parag 3. Pope how he is said to haue more then humain power art 1. c. 7 parag 3. Pope how he may be called King of Kings art 1. c. 7. parag 6. Pope how he may he King now though he were not in Pepins tyme art 1. c. 9 par 8. Pope highly esteemed by S. Bernard art 1. chap. 7. parag 6. Popes sentence highly esteemed by S. Hierom art 7. c. 12. parag 1. and by others ibid. c. 10. parag 4. Popes definitiue sentence a rule of faith in S. Cyprians tyme art 7. c. 12. parag 1. Pope neuer dispensed to mary a ful sister art 3. c. 1. parag 13. Pope in Councel as King in parlament art 7. c. 13. parag 8. Popes haue giuen three Kingdoms to England art 1. c. 9. parag 17. Popes liberality to Christian Princes art 1. c. 9. parag 37. Popes most cruelly handled by Christian princes art 1. c. 9. parag 27. Popes might haue apostatated from faith yet not taught heresy art 7. c. 10. par 9. Popes name euer from the Apostles tyme art 1. c. 5. parag 6. Popes neuer apostated in hart a. 7. c. 10. par 9. Popes not prowde in mainteining their dignity art 7. c. 13. parag 5. Popes or princes of what nothing they can make somthing art 1 c. 9. parag 29. Popes or princes of what things they can alter the nature art 1. c. 9 parag 28. Popes true step to his primacy a. 1. c. 9. par 32. Pope nether spiritual nor temporal superior to al princes on earth a. 1. c. 1. par â— 4. Popes primacy acknowledged by Gretian Emperors Councels and Patriarchs art 7. c. 13. parag 6. Popes priuate doctrin may be examined but not his iudicial sentence of faith art 7. c. 14. parag 2. Popes present in most Councels of the west art 7. c. 13. parag 8. Popes taught alwaies the doctrin of S. Peter art 7. c. 10. parag 8. Pope translated the Empire and appointed the Electors art 1. c. 6. parag 3. 4. Popery confessed to haue bene with in 200. years after Christ art 7. c. 10. parag 2. Prayers in an vnknowne tong commended by S. Paul art 7. c. 8 parag 2. Princes absolute haue no temporal superior art 1. c. 1. parag 4. Princes deposed by Prophets a. 1. c 5. par 3. Protestants admit Tradition a. 7. c. 9. par 11. Protestants haue no reason to admit one tradition no more art 7. c. 9. par 11. Protestants arrogate more power and authority then the Pope a. 1 c. 7 par 3. Protestants cal Catholiques Papists and Popish of the Pope yet wil not cal him Pope art 1. c. 5. parag 5. Protestants censure of the communion booke art â— c. 6 parag 10. Protestants contradictions about the Eucharist art 2. c. 6. parag 11. Protestants innumerable explication of fower words art 2. c. 6. parag 7. Protestants iudgment of Fathers when they are against them art 5 c. 4 parag 5. Protestants dissentions touched in the late conference art 4. c. 4 parag 7. Protestants enemity to good workes by word and deed art 5. c 1. parag 2. 3. Protestants frendship to euil works Ibid. parag 3. Protestants had the bible from Catholiques and how art 7. c. 9. parag 9. Protestants in 70. years haue attempted to depose to princes art 1. c. 4. parag 6. Protestants haue murdered diuers princes art 1. c. 4. parag 6. Protestants haue burnt two Kings bodies Ibid. Protestants abuse princes art 1. c. 9. par 3â— Protestants make and vnmake Emperors as they list art 1. c. 6 parag 3. Protestants opinion of deposing princes art 1. c. 3 per tot Protestants and the Popes deposing princes compared art 1. c. 4. parag 6. Protestants opinion of princes supremacy art 1. c. 2. parag 1. 2. Protestants and Catholiques opinion about supremacy compared ibid. parag 3. Protestants make their professed enemyes papists art 7. c. 1. parag 13. Protestants manner of answering Catholiques art 1. c. 6. parag 1. Protestants new light art 1. c. 6. parag 9. Protestants ouerthrow their owne arguments against Tradition art 7. c. 9. par 11. Protestants persuade to read Scripture as the serpent to eate the apple art 7. c. 7. parag 2. Protestants good by english bibles art 7. c. 8. parag 1. Protestants promise with Manichees vndoubted truth for to ouerthrow authority art 7. c. 9. parag 23. Protestants teach doctrin of Diuels art 2. c. 1. parag 1. 2. 3. Protestants try deuine truth a. 7. c. 12. par 4. Protestant wemen preached publikly in Germany art 7. c. 13. Puritans subscribe to the communion book only in respect of tyme art 1. c. 2. par 2. Puritans vrge the supremacy only for pollicy art 1. c. 2. parag 2. Q. Q. Elizabeths affiance in Catholiques fidelity art 1. c. 4. parag 4. R. REading of Scripture not debarred from the godly art 7. c. 7. parag 3. Reading or hearing Gods worde without vnderstanding of great effect ibid. Reading of Scripture not necessary nor expedient to al art 7. c. 7. parag 1. 2. Real presence proued out of Scripture and Fathers art 2. c. 1. parag 7. 8. Reason not to be sought in Gods workes art 2. c. 1. parag 11. Remaining of sinne what it is a. 4. c. 1. p. 16. Reprobats not al positiuely damned for original sinne art 4. c. 2. parag 6. Reprobats how may be said to be damned for