to 1. S. Paul and corrected this error so I would wish Bel to do His third place is 2. Timoth 3. v. 15. Holy scriptures are able to make thee vvise to saluation This maketh not against vs. both Hovv Scriptures are able to make men vvise to saluation because we deny not that Scripturs are able to make men wise to saluation but only deny that they alone do it As also because we graunt they actually conteine whatsoeuer is necessary to euery mans saluation and vertually whatsoeuer els And lastly because the forsaid words are meant only of the old Testament which S. Timothy saith S. Paul there Had learned from his infancy which alone being not as Protestants confesse absolutly sufficient so as we may reiect the new testament they can not therof inferre Scripture to be so absolutly sufficient as that we may reiect Traditions Now let vs come to his proofs out of Fathers which particulerly proceed against Traditions CHAP. IIII. Bels arguments out of Fathers touching sufficiency of Scripture and Traditions ansvvered VIncentius lyrin who lyued in S. Austins Vincent Lyrin con haereses tyme Writeth That he enquiring of many holy and learned men How he should escape heresy they al answered him by sticking to Scripture and the Churches Traditions And. S. S. Ireney lib. 3. c. â— Ireney writeth of him selfe that by traditions of the Church of Rome he confounded al those that teach otherwise then they should No maruel therfore if Bel being desyrous noâ— to escape but to spread heresy and loth to be Ould heretiks detest traditions S. Iren. Tortullian S. Hilarie S. Augustin c. 1. to 6. S. Epiphan confownded do with the olde hereticks Marcionits and Valentinians ex Iren l. 3. c. 2. and Tertul. de praescrip with the Ari ans ex Hilario l. cont Constant August l. 1. contr Maximin with the Aerians ex Epipha her 75. with the Ennomians ex Basil l. de spir sanct c. 27. 29. with the S. Basil Nestorians and Eutichians ex 7. Synod 7. Synod act 1. impugne Traditions And let not the Reader maruel that Bel bringeth the words of dyuers Fathers against Traditions which almost al are obiections taken out of Bellarmin Bollarm lib. 4. de verbo Dei c. 11. For they make no more for his purpose then the words of Scripture did for the Diuel or Iewes when they alleadged them Math. 4. v. 6. Ioan. 12. v. 34. against Christ And we Wil bring such expresse words of the same Fathers for Traditions as shal cleare al suspition and can admit no solution 2. First he cyteth Dionis Areopag saiing Bel pag. 94. S. Dionys de diu nom c. 1. vve must nether speake nor thinke any thing of the Deity praeter ea beside those things vvhich Scriptures haue reuealed I might except that Protestants deny Dionis Areopag to be Centur. CeÌ„t. 1. lib. 1. c. 10. Luther Caluin ex Bellarm. l. 2. de Monachis c. 5. author of those bookes but I neede not For the words make nothing to the purpose both because they forbid only speaking or thincking of the Deity beside that which Scripture reuealeth as also because by praeter he vnderstaÌ„deth not euery thing out of Scripture els we should not vse the words Trinity and Consubstantiality but only such as are quite beside and neither actually nor vertually are conteined in Scripture But let S. Dionis tel plainly his owne minde concerning Traditions Those first Captaines saith he and Princes of our Hierarchy haue S. Dionys l. de ecclesiastic Hierarch c. 1. deliuered vnto vs diuyne and immaterial matters partly by written partly by their vnvvritten institutions How could Apostolical Traditions be more plainly auouched 3. Two places Bel bringeth out of S. Austin S. Augustin 2. de doct Christian c. 6. 2. de peccat mer. remiss â— vlt. which because we alleadged them in cap. 1. conclus 2. and proue no more then is there taught I omit And as for S. Austin he not only auoucheth Apostolical Traditions epist 118. but de Genes ad litt l. 10. c. 23. tom 3. professeth that baptisme of infants were not to be beleeued if it were not an Apostolical tradition and obiecteth them against the Pelagians in lib. cont Iulian. amoni and giueth vs this rule to knowe them If S. Austins rule to knovv Apostolical traditions S. Ireney lib. 3. c. 1. the whole Church obserue them and no Councel appoynted them l. 2. de bapt c. 7. 6. 23 24 S. Ireney he cyteth because he writeth That the Ghospel which the Apostles preached they aftervvard deliuered vnto vs in Scriptures and it is the foundation of our faith These words proue no more then that the Apostles preached not one Ghospel writ an other but one and the selfe same But that euery one of them or any one of them writ euery whit they al preached S. Ireney affirmeth not And his affection to Traditions is euident both out of his words before rehearsed as also lib. 3. c. 4. where he saith we ought to S. Ireney keepe Traditions though the Apostles had written nothing And affirmeth many barbarous nations of his tyme to haue beleeued in Christ keapt the doctrine of saluation and antient Tradition without Scripture 4. The next he produceth is Tertullian â—el pag. 95. Tertul. con Hermogen writing thus I reuerence the fulnes of Scripture which sheweth to me the Maker and the things made And soone after But whither al things were made of subiacent matter I haue no where readde let Hermogenes shoppe shew it written If it be not written let him feare that wee prouided for them that adde or take away Answer Tertullian speaketh of one perticuler matter which the hereticke Hermogenes of his owne head not only without Tradition or Scripture both contrary to both taught of creating the worlde of subiacent matter not of nothing And no maruel if Tertullian said the Scripture was ful in this poynt and required Scripture of Hermogenes for proofe of his heresy being sure he could alleadge no Tradition But for true Traditions Tertullian is so great a manteiner of them as lib. de prescrip he thincketh hereticks ought to be confuted rather by them then by Scripture and other where affirmeth Tertull. lib. de Corona milit lib. 1. cont Marcionem l. 2. ad vxorem diuers things to be practised in the Church as the ceremonies in baptisme signe of the Crosse and such like only by authority of Tradition without al proofe of Scripture vvhere of saith he Tradition is the beginner custome conseruer and faith the obseruer 5. Of S. Cyprian Bel much triumpheth Bel pag. 96. because writing against one particuler Tradition Primo imitare pietatem humilitatemque Cipriani tunc profes consilium Cipriani August lib. 2. cont Crescon cap. 31. to 7. S. Cyptian epist ad Pom peium of not rebaptizing the baptized by hereticks which he thought had
If he wil follow them let him confesse him selfe to want faith none wil discommend him for examining ether Traditions or Scripture For in infidels such examination is some disposition to faith but in the faithful an argument of doubt and distrust If faithful how could they examin whither that were true or no which they assuredly beleeued to be deuine truth Wherfore they examined not the truth of S. Pauls doctrin For they receaued it Hovv the Berhaeans examined S. Pauls doctrin saith S. Luke with al greedines and beleeued but did for confirmation and encrease of their faith search the Scripturs whether these things were so or no vz in Scripturs that is fortold in Scripturs And this kind of examining Traditions we disalow not 5. As for S. Ihon He bid vs try doubtful VVhat S. Ihon bid vs trye 1. Ioan. 4. spirits but not Apostolical spirits or Traditions Besids he bid vs not try them only by Scripture and therfore he maketh nothing for Bels purpose Finally as for S. Paul he accursed not as S Austin noteth S. Augustin â—o 9. tract 98. in Ioan him that should preach more then he had done For so he should preiudice him selfe who coueted to returne to the Thessalonians to preach more then 1. Thess 3. v. 10. he had done and to supply as he writeth the points which wanted to their faith But only such as preach things beside vz quite Hovv S. Paul vnder stood the vvord besyde Gal. 1. v. 2. that Ghospel which he had preached which things v. 6 and 7. he calleth an other Ghospel inuerting Christs Ghospel Such were the cirrumcision obseruation of Iewish ceremonies against which he disputeth in the whole epistle But what is this against Apostolical Traditions are they a second Ghospel do they inuert Christs Ghospel are they Iewish ceremonies 6. Beside S. Paul nether speaketh of Scripture S. Paul speaketh not of Scripture but of his ovvne preaching nor can be vnderstood of it alone For when he saith besids that vvhich vve haue euangelized to you he nether had written any thing before to the Galathians Nor then nor after writ to them al points of Christian faith And therfore when he speaketh The like saieth S. Ignat epist ad Heron. of those that teach praeter eae quae traditl sunt of his owne euangelizing both in tyme before the writing of that epistle and vnto the Galathians euident it is he meant not of euangelizing by only writing but rather of euangelizing by word of mouth because before the writing of that epistle he had euangelized to the Galathians only by word of mouth and of that euangelizing he speaketh which before tymes he had vsed to them And so this place maketh more for vs then for Bel. 7. As for S. Austin and S. Basil they say not That S. Paul meant of euangelizing by only Scripture but out of this place infer that nothing is to be preached which is beside Scripture in that sense wherin S. Paul vsed the word Beside vz so beside as it is an other Ghospel inuerting Christs Ghospel which they rightly inferred For what is so beside Scripture as it is a new Ghospel and inuerteth Christs Ghospel is in like sort beside that which S. Paul had euangelized to the Galathians and no Apostolical Tradition but a cursed doctrin And thus much of Bels proofs out of Scripture touching examination of Traditions Now let vs see his proofs out of Fathers CHAP. XII Bels arguments out of holy Fathers about the examination of Traditions ansvvered FIRST he saith That in S. Cyprians daies Bel p. 117. vntruth 98 vntruth 99 nether Tradition was a sufficient proofe of doctrin nor the Popes definitiue sentence a rule of faith These be both vntruths For that TraditioÌ„ was a sufficient proofe of doctrin in S. Cyprians daies is euident by the testimony of his maister Tertullian S. Ireney and S. Dionis before his tyme and S. Basil S. Sup. cap. 4. S. Augustin l 2. de bapt c. 9. Tripartit l. 9. c. 38. Vincent Lyrin Socrates lib. 5. c. 22. Te pacatum reddat traditio Basil hom contr Sabellian Chrysost hom 42. 2. ad Thessaâ— Cap. cit parag 6. Chrisostom others after his tyme before cited And by his owne words before alleadged and the decyding of two controuersies only by Tradition the one in his owne tyme about the baptisme of heretiks the other before his tyme about the tyme of Easter Nether did he euer doubt that true Tradition was sufficient proofe of doctrin of which S. Chrisostom said It is Tradition seeke no more but thought and truly that humane and mistaken Tradition was no sufficient rule as hath bene shewed before And that the Popes definitiue sentence in his tyme was a sufficient rule of faith is euident by his owne saying That false faith can Cyprian lib. 4. epistol 8. calleth Rome the Matrice and roote of the Catholique Church S. Cyprian l. 1. epist 3. S. Augustin l. 6. de bapt contr Donat c. 2. S. Cyprian ep ad Pompeiâ—m Euseb lib. 7. hist c. 3. Vincent Lyrin S. Augustin lib. de vnic bapt cap. 13. See c. 4. parag 7. 8. S. Hieroms account of the Popes decree haue no accesse to S. Peters chair and that Heresyes and Schismes rise not but because it is not thought that there is for the tyme one Priest in the Church and one iudge in Christs roome and by his owne subscribing at the last to the Popes commandement though he thought it had bene contrary to Scripture Nether did he euer withstand the Popes definitiue sentence For P. Steeuen did not defyne as a matter of faith but only commanded that such should not be rebaptized but the Tradition obserued as both S. Cyprian Eusebius Vincent Lyrinen and others testify And this command S. Cyprian did not at first obey wherin he offended as S. Austin writeth though after he did as the same S. Austin doth likewise testify And no doubt but he thought as wel of the Popes decrees as S Hierom did when he wrote to P. Damasus Decree I pray if it please you I wil not fear to say three Hypostases if you bid And requested him for Christs sake to giue authority ether to affirme or deny three hypostases And darest thou Bel make no account of the Popes sentence when so great and holy a Doctor so highly esteemed it as without it he durst nether affirme nor deny three hypostases and with it doubted not to do ether 2. After this Bel alleadgeth the practise Bel p. 118. of Fathers who when the Arians saith he wold not admit the word homousion because it vntruth 100. was not in Scripture mark how he confesseth him selfe to imitate Arians the Fathers did not proue it by Tradition nor say that many vnwritten things are to be beleeued This is not so For S. Athanasius saith that the Bishops of the Nicen S. Athan. apud Theodoret l. 1.
parag 13. and arâ— 7. c. 9. parag 19. vntruth 92 made oftentymes of coblers tinkers and taylers who may thanke the Lord as one of them did that they know nothing of the Romish tongue 4. That in the Churches vve read vnto the common people latin sermons In deed we read such in our seruice but read them to the common people no more then we read the Masse to them But read both in honour and seruice to God who vnderstandeth as wel latin as english And thus much touching Scripture now let vs come to Traditions CHAP. IX Of Apostolical Traditions vvhether there be any or none OF the Traditions which the Church manteineth some were instituted by Christ some by his Apostles by the inspiration of the holy Ghost and others by the Church it selfe The question is whether there by any of the two former kinds of Traditions instituted or deliuered by the Apostles and therupon called Apostolical vvhat â—ind of traditioÌ„s Bel impugnâ—th without writing which concerne things as Bel saith in the beginning of this article pag. 86. necessary to mans saluation For though as I said before the Scripture conteine al Chapt. 1. things which are necessary to be knowne actually of euery one yet because euery one is bound to deny no point of christian faith but at lest vertually and implicitly to beleeue al such traditions as concerne matters of faith or manners may as Bel speaketh be said to concerne things necessary to mans saluation This supposed I affirme with the vniforme consent of al holy Fathers that there are such traditions and it followeth of that which we proued in the first chapter that the Scripture conteineth not actually al points of christian faith and otherwise I proue it because S. Paul 2. S. Paul S. Basil de Spirit c. 29. S. Chrysost 2. Thessalon hom 4. S. Epiphan haer 61. S. Damascenus 4. de fid c. 17. Thess 2. v. 15. saith Hold the Traditions which you haue learned whether it be by worde or by our epistle therfore he deliuered some Traditions only by worde as S. Basil S Chrisostom S. Epiphanius S. Damascen out of this place do gather 2. Secondly S. Ihon the last writer of Scripture said Hauing many things to vvrite to 3. Ioan. v. 13. you I vvould not by paper and inke Ergo many things which were to be told to christians S. Shon left vnwritten yea thought it not expedient to write them Bel answereth Bel p. 117. That the Apostles taught no needful doctrin which they did not after commit to vvriting This answer insinuateth that the Apostles taught some needles matter contrary to S. Paul 2. Timoth. 2 Tit. 3. and that which S. Paul commanded the Thessalonicenses to hold S. Ihon said he had to write were needles things which is but to blaspheme the Apostles Thirdly in the law of nature there were traditions as is euident and testifyed Gen. 18. v. 19. Likewise in tyme of the Conference at Hampton Court p. 68. Valer. Max. lib. 3. c. 319. de scauro vario seuero S. Dionis l. 1. eccles hier c. 1. S. Ignat. ep ad Heron. S. Iren. lib. 3. c. 3. S. Ciprian l. 2. epist 3. S. Basil lib. de Spirit 6. 27. 29. law written as English Protestants confesse why not therefore in tyme of the Ghospel 3. Fourthly I wil propose to the Reader a choise som what like to that which a Roman made to his Citizens when being accused of his aduersary in a long oration he stept vp and said my aduersary affirmeth I deny it whether beleeue you citizens And so in few words reiected his aduersaries long accusation For S. Dionisius Areopag S. Ignatius both schollers of the Apostles S. Ireney S. Cyprian S. Basil S. Chrisostom S. Epiphanius S. Hierom. S. S. Chrysost 2. Thessal hom 4. S. Epiphan haer 61. S. Hierom. dial contr Lucif S. Augustin epist 118. l. 10. de Genen ad lit c. 23. Austin and others affirme that there are Apostolical Traditions Bel some few new start vp Heretiks deny it Whether beleeue you Christians This choise is far aboue that of the Roman For there was but one against one yea ones bare denyal against the others proofs But here are many against few Saints against to say the lest ordinary fellows Doctors of Gods Church against vnlearned Ministers Catholiques against Heretiks yea manifest proofs against bare denyals And shal we not especially in a matter of fact as is whether the Apostles left any vnwritten Traditions or no beleeue many most holy most learned most incorrupt most antient witnesses yea wherof some were eye witnesses of the matter before a few vnlearned vnconstant iangling new fellowes S. Hierom. epist 61. c. 9. S. Augustin de Symbolo ad Catechumen Ruffin in Symbol S. Hierom. con Heluid S. Augustin haer 55. S. Epiphan haer 78. Locis supra cit c. 3. 4. Moreouer whence haue we the Apostles Creed but by Tradition as testify S. Hierom S. Austin and Ruffinus whence the perpetual virginity of our B. Lady as appeareth by S. Hierom S. Austin S. Epiphanius whence the lawful transferring the Sabbath day from Saterday to Sonday but by Tradition Whence many other things as testify S. Hierom S. Dionis S. Iren. S. Cyptian Tertull. Origen S. Basil S. Epiphan S. Chrisost S. Hierom S. Austin S. Ambrose and others but by Tradition But especially whence haue we the Bible it selfe Whence haue we that euery booke chapter and verse of it is Gods worde and no one sentence therin corrupted in al these 1600. years where haue we that the Gospel bearing the name of S. Thomas who was an Apostle and eye witnes of Christs actions is not as wel or better Christs Ghospel then that which carrieth the name of S. Luke and was written only by heare-say Luc. 1. v. 2. S. Hierom. de Scriptur eccles in Luca. Bel bringeth six ansvvers as is professed in the very beginning but by Tradition This reason so courseth Bel vp and downe as like fox many tymes vn-earthed euen for wearines he runneth into the hunters toyle graunting what the argument would 5. His first answer is That there is great difference Bel p. 134. betvvixt the primmatiue Church and the Church of late daies For the Apostles heard Christs doctrine savv his myracles and were replenished with the holy Ghost and consequently must needs be fit vvitnesses of al that Christ did and taught vvhich adiuncts the Church of Rome hath not Here Bel blasphemeth Christs Church of late daies auouching her to be nether replenished with the holy Ghost Symbol Apostol contrary to our Creed professing her to be holy and Christs promise that the holy Ghost should remaine with her for euer Nor to be a Ioan. 14. v. 16. fit witnes of his truth contrary to S. Paul affirming her to be the piller and strength of 1. Timoth. 3. v. 15. truth and to Gods sending her
euident then the holy Fathers when they speake of beleeuing the Ghospel they meane of deuine and Christian faith And what faith should S. Austin meane of but of such faith as he exhorted the Maniches vnto which was deuine And in the place alleadged by Bel he calleth outward teaching helpe to faith and only meaneth that a man can not learne faith of man alone without al inward teaching of God And therfore addeth That if he be not within who teacheth the Tract 3. in 1. Ioan. 10. 9. hart in vayne is our sound and where Gods inspiration is not there in vaine words sound outwardly which is most true and nothing against vs. Lastly it is against reason For the authority of Gods Church is not meere humane but in some sort deuine as a witnes by God him selfe appointed to testify his truth And therfore he said vvho heareth Luc. 10. v. 16. you heareth me therfore the faith that proceedeth from such authority is not humane 22. Wherfore Bel not trusting much to this shift flyeth to an other vz. That S. Austin said not these vvords of him selfe as he vvas then a christian but as he had bene in tymes past a Maniche This he proueth Because in the same chapter he saith That the authority of vntruth 93 1. vntruth 94 2. vntruth 95 3. the Ghospel is aboue the authority of the Churche in the chapter before That the truth of Scriptures must be preferred before authority consent of nations and the name of Catholique and promiseth to yeeld to Maniches doctrine if he shal be able to proue it out of Scripture But both this answer and proofs are most falsly auouched vpon S Austin For if he had meant the foresaid words of him selfe only as when he was a Manichist he wold not haue said Non crederem nisi commoueret c. I wold not beleeue vnles the Church did commoue me But non credidissem nisi commouisset I had not or wold not haue beleeued vnlesse the Church had commoued me Which Bel wel marking made him say so in english though he had not said it in latine Besides False translat 12. in the same chapter he addeth Qua authoritate Catholicorum infirmata iam nec potero Euangelio credere which authority of Catholiques being discredited I shal not be able now marke Bel to beleeue the Ghospel Moreouer cap. 4. he said That besides other motiues the authority of Catholiques tenet doth holde me in the lap of the Church 23. Bels proofs are nothing but his owne vntruths For though it be true That the Scripture is of greater authority then the Church yet nether doth S. Austin say it in that place nether maketh it any thing against vs. For albeit the Scripturs be in it selfe of greater authority yet the authority of the Church is both infallible and more euident to me And what maruel if for an infallible authority more euident I beleeue an other though greater yet not so manifest As S. Ihon was sent to giue testimony of Christ Ioan. 1 v. 8. and yet far inferior to Christ Nether saith S. Austin That truth of Scripture is to be preferred before authority and consent of Catholiques But Bel added the worde Scripturs as though S. Austin meant that their truth could be knowne without the authority of Catholiques or be opposit vnto it which he manifestly denyeth Nether meaneth he of the truth of Scripturs which the Manichist against whom he wrote reiected almost wholy and he him selfe professeth he could S. Austin speaketh of most manifest and euident truth and such is not the Scriptures not take for truth if it were contrary to Catholiques but of any knowne truth in general which he saith and truly is to be preferred before al authority opposit vnto it because such authority is not infallible but false and deceitful And therfore he speaketh vppon supposition that if it were true which other where he auoucheth to be impossible that Manichists taught truth and Catholiques error then their truth vvere to be preferred before the name of Catholiques consent of nations and authority begun with miracles nourished vvith hope encreased vvith charity established vvith antiquity and succession of Priests euen from the seat of Peter to vvhom our Lord after his resurrection commanded his sheep to be fed vnto this present Bishop But saith the glorious Saint vnto maniches I after him to Protestants Amongst you only soundeth the promise of truth vvhich if it vvere so manifest as it could not be doubted of it vvere to be preferred before al things that hold me in the Catholique Church 24. His third vntruth of S. Austins promise is directly contrary to S. Austin in the S. Austin vvold not beleeue Maniche though he had manifest Scripture Sup. paragr 18. same place If saith he thou shalt read any manifest thing for Manichey out of the Ghospel I vvil beleeue nether them nor thee Not them because they lyed to me of thee Not thee because thou bringest me that Scripture vvhich I beleeued through them vvho haue lyed As for Bels reasons to proue that we beleeue nothing with deuine faith for authority of the Church they are easely answered For though the formal obiect of faith be the first verity yet not simply as it is in it selfe but as it is proposed vnto vs by the Church And therfore though we beleeue nothing but because it is spoken and reuealed by God yet because he speaketh not immediatly to vs by him selfe but by the mouth of his Church whome who so heareth heareth God and Luc. 10. v. 16. 1. Thess c. 2. v. 13. whose worde is not mans worde but truly Gods worde therfore faith is not without the testimony of the Church As for S. Austins authority it hath bene answered before as also his arguments which Bel bringeth against Traditions CHAP. X. Of the certainty of Apostolical Traditions THERE are certaine and vndoubted Apostolical traditions This is against Bel pag. 128 129. c. But I proue it because the traditions of the Byble to be Gods worde of the perpetual virginity of our B. Lady of the transferring of the Sabbath and such like are certaine and vndoubted Besids if in the law of nature and Moyses traditions were keapt certaine why not in the law of grace But more euident wil the conclusion be if we descend to perticuler traditions which Bel endeuoreth Bel p. 128. 129. to proue vncertaine First he setteth-downe this Proposition Vnwritten traditions are so vncertaine as the best learned papists are at great contētion about them This he proueth in the tradition of Easter about which contended S. Victor P. the Bishops of Asia aboue 1400 years agoe both earnestly alleadging Apostolical traditions Likewise S. Anicetus and S. Policarpe who liued al within 200. years after Christ when the Church was in good estate and stayned vvith fevv or no corruptions 2. Marke good Reader his conclusion and proofs therof and thou wilt
c. 8. See epist ad Epictetum l. cit Apud Athanas Theodoret l. cit S. Grego Nazianz orat 2. de Theolog Councel did not inuent that word but set it downe testimonio patrum by testimony of their Fathers and Eusebius though an Arian confesseth the same And S. Gregory Nazian writing against the Arians saith that it should suffice vs that our Fathers thought not as they do and the same argumeÌ„t vseth also S. Athanasius writing against the Apollinarists And how vntruly he affirmeth that the Fathers did not say many vnwritten things are to be beleeued I refer my selfe to their testimonies alleadged aboue cap. 4. But saith Bel S. Athanasius proued homousion because though the word was not in Scripture the sense was A goodly reason He proued it out of Scripture therfore not out of Tradition as if one should say He proued it out of S. Ihon therfore not out of S. Paul 3. Origen saith Bel hom 25. in Math. Bel p. 118. and hom 1. in 1. Hierem counselleth vs to try al doctrins by Scripture This is vntrue vntruth 101. Origen For Origen speaketh not of al but only of our opinions and doctrins Our opinions and expositions saith he haue no credit without their testimonies Againe VVe must alleadge the sense of Scripture for testimony of al the words we vtter Terrullian calling that truth which is first and false which is after maketh nothing to his purpose Next he alleadgeth S. Austin saying That we must not consent euen S. Augustin lib. de vnit eccles c. 10. to 7. to Catholique Bishops error or priuat opinion against Scripture Error against Scripture is not to be followed Ergo nether Apostolical Traditions contested by the whole Church Surely Bel hath great facility in inferring quodlibet ex quolibet He bringeth also S. Chrisostom calling Gods lawes a S. Chrysost hom 13. in 2. Cor. to 4. most exact rule and bidding vs learn not what this or that man thinks and of these things enquire these points also out of Scripture Answer S. Chrysostoms meaning is that Gods word is most exact in the matter whereof he talked vz. whither pouerty be to be preferred before riches in which matter we ought saith he to leaue the opinions of this or that worldly man who prefer riches but seek what the Scripture saith of it And Bel to make him False translat 13. seeme to say That al truth is to be sought out of Scripture translated these words Deque his à Scripturis haec etiam inquirite thus Search the truth out of the Scriptures Englishing nether de his nor haec 4. After S. Chrysostom he citeth two pag. 120. Chap 5. parag 5. sentences out of Victoria cited by him and answered by vs before To whome he adioyneth Canus teaching That Priests are not Canus l. 3. de loc c. vlt. to be heard vnles they teach according to Gods law Certain And then inferreth That Papists teach plainly that no doctrine is to be receaued which is not tryed by Gods word True also if it be rightly vnderstood vz. of such doctrine as may be tryed not of deuine as Apostolical Traditions be which may not be tryed And of Gods whole word not of a part thereof as the Scripture is And that expounded not according to the humor of priuat spirits but according to the vniforme consent of Fathers Councels This most iust and reasonable rule of trying al matters in controuersy the Councel of Concil Trident sess 18. in saluo coductu dato Protestantibus Trent prescribed to the Protestants But they wil try deuine truth conteined not only in Traditions but also in Scripture that part by which they wil try the rest they wil expound according to their owne priuat spirits which is to make them selfs rule and iudges of al wherfore vainly doth Bel professe to agree with the Pope in al coÌ„trouersies pag. 120. if he wil be tryed by Gods word For vnles Bel be made iudge and tryer both of Gods word and of his meaning or as Protestants speake vnles he may iudge which is Scripture and which is the true sense there must nether tryal nor iudgement passe For vnles Protestants may haue al the law in their owne hands they wil accept no iudgement 5. But because Bellarmin graunteth that Bellarm. lib. 2. de Concil c. 52. singuli Episcopi al Bishops seuerally may erre and somtyme do erre and dissent one from an other so that we know not which of them is to be followed Bel thinketh pag. 121. that he hath a great catch yet remembring him self better that though Catholiques graunt that euery Bishop seuerally may erre yet deny that they can erre al when they are gathered in a Synode confirmed by the Pope he taketh occasion to make a long digression about Councels CHAP. XIII Of the authority of late general Councels GENERAL Councels in these our dayes are as certaine as before tymes This is against Bel pag. 123. saying that in our dayes they are like a nose of waxe and as vncertaine as the winde And because he denyeth not but that general Councels in some times haue bene certaine forsooth such as defyned nothing contrary to Protestantisme I wil only proue that they are now as certaine as euer First because Christ promyseth that he would be in the midst of them that are gathered in his name Math. 18. v. 20. S. Math. That the holy Ghost should teach vs al truth Iohn 16. That the gates of hel should not preuaile S. Iohn v. â—3 S. Math. against his Church Math. 16. v. 18. which promises are limited to no certaine tyme but are extended as he saith Math. vlt. euen to the end of the worlde Likewise Christs commaund of hearing his Church Math. S. Math. v. 17. S. Luc. 18. of hearing preachers sent by him Luc. 10. of obeying our Prelates and being subiect to them Hebr. 13. v. 17. bindeth as wel S. Paul in our dayes as before tymes wherfore either the Church Preachers and Prelates teaching in a general Councel in our dayes can not erre or Christ in our daies commaundeth vs to beleeue heresy and lyes 2. Secondly the present Church of our daies hath authority to decyde controuersies in faith Ergo we be bound to obey her decision Ergo it is no lye The Antecedent is an article of Protestants faith Article 39. Art 20. The first consequence I proue because who resisteth power in matters belonging to the power refisteth Gods ordinance and purchaseth damnation to him selfe Roman 13. vers 2. 3. which being true of temporal power and concerning wordly matters much more true it is of spiritual power and in matters of faith and saluation The second consequence is euident For God who is truth it selfe and can not lye can not binde vs especially See S. Gregory lib. 1. epist 24. vnder paine of damnation to beleeue and follow lyes Thirdly as Protestants except
Figuratiue exposition vsual shift of heretiks art 2. c. 1. parag 9. 10. First Protestants haunted of Diuels art 2. c. 1. per â—ot Formal obiect of faith art 7. chap. 9. paragâ— 24. G. GOds precepts both possible and easy to them that loue him art 8. c. 1. paragr 10. God how he can put a great body into a litle how not art 2. c. 1 parag 13. 14. 1â— 16. God not imputing sinne taketh it away art 4. c. 3. parag 4. Gods worde by it selfe can not be discerned as easely as light art 7 c. 9. parag 13 Gods worde how an explication of the two precepts of loue art 7. c. 1. parag 8 Gods worde why called a light lanthern art 7. c. 9. parag 17. Good gotten of Protestants by English bibles art 7. c. 8. parag 1. Good workes are condigne merit art 5. c. 3. parag 2. 4. Good workes follow not euery parson iustifyed art 5 c. 2. parag 1. Good workes giue no security of saluation art 5. c. 2. parag 3. Good works possible and vsual meane to saluation art 8. c. 1. parag 7. Gods worde not knowne at first to Samuel Gedeon Manue S. Peter art 7. c. 9. parag 13. Ghospel a supply of the ould testament art 7. c. 2. parag 3. S. Gregory a saint with Luther and Caluin a Papist with Bel art 1. c. 5. parag 5. S. Gregory accounted Kinges subiect to him and how he called the Emperour lord art 1. c. 5. parag 2. 3. S. Gregory first decreed deposition of Princes art 1. c. 5. parag 4. S. Gregory said Masse in honour of Martyrs art 1. c. 5. parag 5. S. Gregory Nazianz. discommended common peoples reading Scripture art 7. c. 7. parag 19. Greater authority may be contested by lesser art 7. c. 9. parag 23. H. HEretiks shift is to expound Scripturs figuratiuely art 2. c. 1. parag 9. Heretiks reiect Traditions art 7. c. 4. parag 14. S. Hieroms high esteeme of the Popes definition art 7. c. 12. parag 1. S. Hierom whome and how he exhotteth to read Scripture art 7. c. 7. parag 17. Hatred of Masse whence it first rose art 2. c. 3. parag 3. I. S. Iames epistle contemned by Luther art 7. c. 9. parag 16. S. Iames c. 2. v. 2. meaneth of venial sinns art 8. c. 3. parag 1. Iewes added signes and words to the law according to Protestants a. 7. c. 2. par 2. Ignorance of it selfe no holines art 7. c. 7. parag 18. Ignorance what better then what knowledge art 7. c. 7. parag 18. Ignorance of Scripture not the whole cause of the Sadduces error a. 7. c. 11. par 3. S. Ihon what he bid vs try a. 7. c. 11. parag 5. S. Ihon c. 20. v. 30. meaneth of miracles art 7. c. 3. parag â— S. Ihon ep 1. c. 3. v. 4. meaneth of mortal sinne art 6. c. 2. parag 2. Impossible to be guilty of sinne to haue sinne forgiuen art 4. c. 1. parag 15. Imputing of sinne what with S. Austin art 4. c. 3. parag 4. not Imputation of Protestants meere contradiction art 6. c. 1. parag 4. Inclination to faith iustifyeth infants with Bel art 7. c. 1. parag 6. Iniquity formal sinne differ a. 6. c. 2. par 6. Iniquitas vsed in a different sense 1. Ioan. a. 6. c. 2. parag 5. Inuoluntary motions are not voluntary in their origin from Adam a. 4. c. 1. par 11. Inuoluntary motions though they were voluntary in their origen could be no sinne art 4. c. 1. parag 12. S. Ioseph called rather keeper then husband of our Lady art 3. c. 1. parag 11. S. Ireney his high account of the Romane Church art 7. c. 10. parag 4. Italy not al possessed of Barbars from 471. til Carolus Magnus art 1. chap. 8. parag 5. Iustice of man how imperfect art 5. chap. 5. parag 3. K. KEepers of the commandements auouched more then twenty tymes in one psalme art 8. c. 1. parag 5. Kings of Lombardy called Kings of Italy art 1. c. 9. parag 7. Kings not so much as ministerial heads of the Church with ProtestaÌ„ts a. 1. c. 2. par 1. L. OVr Ladies conception without sinne no point of faith art 7. c. 10. par 10. Latin sermons not readde to common people art 7. c. 8. parag 4. Law of the Ghospel includeth law of nature art 8. c. 1. parag 10. Law fulfilled by not consenting to Concupiscence art 4. c. 3. parag 6. Lay men when and how forbidden to dispute of faith art 7. c. 8. parag 4. Lent an Apostolical Tradition art 7. c. 10. parag 5. 6. Lent fast lawfully broken in diuers cases art 7. c. 10. parag 6. Loue of God as we ought possible to men art 8. c. 1. parag 10. Loue of God how imperfectly kept according to S. Thomas art 8. c. 2. parag 3. Luther begun Protestantisme art 7. c. 1. parag 16. Luther instructed of a Diuel by his owne confession art 2. c. 1. parag 2. Luther hated the word homousion art 7. c. 1. parag 5. Luther conuinced by Scripture to confesse the real presence art 2. c. 2. parag 1. Lutherans opinions of the Caluinists art 2. c. 1 parag 10. M. MAriage broken for six causes amongst Protestants art 3. c. 1. parag 3. Mariage contracted why it can not be broken by the parties art 3. c. 1. parag 10. Mariage a sacrament before consummatioÌ„ art 3. c. 1. parag 8. Mariage contracted is dâ—â—ure diuino and of the continuance thâ—reof a. 3. â— 1 parag 6. Mariage perfected by consummation art 2. c. 1. parag 8. Massâ— honored in the whole world art 2. c. 3. parag 5. Masse said of the Apostles and Saints art â— c. 2. parag 4. Mâ—n rather do not then do what is against their wil art 4 â— 2. parag 4. Men al sinners but not deadly a 8 c. â— par 4. Men can be wiâ—hout cryme not without sinne arâ— 8. c. 1. parag 2. Merit far different from impetration art 5. c. 3. parag 2. Mâ—rit no more iniurious to Câ—rists merit then prayer to his prayer a 5 c 3 parag 8. Merit why no sinne out of S. Austin art 4. c â— parag 4. Merit in resisting Concupiscence art 4 c. 1. parag 13. Ministers subscribe against their conscieÌ„ce art 1 c. 2. parag 2. More required to formal sinne then to euil art 4. c. â— parag 4. Mortal and venial sinns such of their own nature art 6. c. 1. parag â— N. NIcholas 1 words of earthly heauenly empire expounded a. â— c. 9. par 34. Not only predestinate do good art 5 c. 2. parag 3. None ought to deny any point of faith art 7 c 1 parag 1. Not to perfect good is not to siâ—nâ— art 4. c. 3. parag 5. O. Oâ—d Romane religion Catholik sound and pure art 6. c. 2. parag 8. Omission or alteration what doth hinder consecration art 2. c 6 parag 8 Original â—ustice what it is a. 4. c. 1. parag 2. Original sinne what art 4. c. 1. parag 2. Original lust made actual
original sinne art 4. c. 2 parag 6. Reinolds proofe against him selfe art 7. c. 3. parag 3. Royal power far inferior to Pontifical art 1. c. 9. parag 31. Rome the top of high preisthood art 7. c. 13. parag 6. Romane religion aboue a thowsand years agoe out of Bel art 7. c. 10. parag 9. Romane Church alwaies kept the Apostles Traditions Rule of trying truth prescribed by the Councel of Trent art 7. c. 12. parag 4. S. SAbbath translation not warrented by Scripture art 7. c. â— parag 9. Sabbath translation warrented by Tradition art 7. c. 9. parag 4. Sacrament of Eucharist improperly called Christs body art 2. c. 4. parag 14. B Sacrament boâ—h a sacrifice and a testament art 2 c. 4. parag 6. Sacrifice requireth not killing a. 2. c. 3 par 8. Sacrificing of flesh by Preists hands allowed by Bel art 2 c. 4. parag 13. no Sacriledge to dispute oâ— the Popes power art 1 c 9 parag 34. Sadduces erred for ignorance both of Scripture and Gods power art 7 c. 11. par 3. Salâ—mon deposed not Abiathar art 1. c. 5. parag 10. Samuel cold not discerne Gods word from mans word but by Hely his teachâ—ng arâ— 7. c. 9. parag 13. Saints honor an Apostolical Tradition art 7. c. to parag 11. Satisfaction supposeth remission of sinns art 5. c. 6. parag 5. Search the Scripâ—urs explicated art 7. c. 11. parag 3. Scripturs and the Churches authority differ art 7. c. 9. parag 23. Scripture beleeued both for Gods and the Churches testimony art 7. c. 9. par 18. Scripture how of it selfe worthy of credit art 7. c. 9. parag 18. Scripture the storehouse of truth art 7. c. 5. parag 1. Scripture hath al points actually to be beleeued of euery one art 7. c 1. parag 2. Scripture conteineth virtually not actuâ—lly al points of Christian faith art 7. c. 1. parag 7. 9. Scripture can not sufficiently immediatly proue al points of faith a. 7. c 1. par 10. Scripture how able to make men wise to saluation art 7. â— 3 parag 8. Scripture no poison but food of liâ—e art 7. c. 7. parag 18. Scripture easy in things necessâ—ry to euery ones saluation art 7. c. 6. parag 1. Scripture absolutly hard ibid. Scripture more in sense then in words art 7. c 9. parag 14 Scripture not so clearly discerned as light from darknes art 7. c. 9. parag 15. Scripture why called a lantherne or light art 7. c. 9. parag 17. Scripturs vulgar reading what monsters it hath bred in England art 7. c. 7. parag 2. Seruice of God in the old law some tyme nether heard nor seene of the people art 7. c. 8. parag 3. Seruice in an vnknowne tong discommended only of idiots and infidels art 7. c. 8. parag 2. Sinne habitual what it is art 4 c. â— parag 3. Sinne some of it nature breaketh frendship with God some not art 6. c. 1 par 6. Sinne ordinarily taken only for mortal art 6. c. 2. parag 1. Socrates his error art 7. c. 10 parag 5. S. Steeuen P. defined not the controuersy about rebaptization art 7. c. 12. parag 1. Superior and inferior not contradictions but relatiues and may be verifyed of the same thing art â— c. 6. parag 2. T. S. Thomas how he called our keeping the commandements imperfect art 8. c. 2. parag 3. Traditions of three kinds art 7. chap. 9. parag 1. Traditions which impugned by Bel ibid. which defended in this booke ibid. Traditions ther are conteining things necessary to saluation art 7. c. 9. par 1. Traditions how they are explications of the law art 7. c. 2. parag 4. Tradition admitted by Bel art 7. chap. 9. parag 8. Traditions how they are additions to Scripture how not art 7. c 2. parag 3. 4. Traditions apostolical certain and vndoubted art 7. c. 10. parag 1. Traditions Apostolical not to be examined by Scripture art 7. c. 11. parag 1. Traditions how they may be examined by the Church art 7. c. 11. parag 1. Traditions how to be examined out of Tertullian art 7. c. 11. parag 1. Traditions auouched by the Fathers art 7. c. 4. per tot Traditions defended by S. Paul and S. Ihon art 7. c. 9. parag 1. 2. Traditions in S. Cyprians daies sufficient proofe of doctrin art 7. c. 12. parag 1. Tradition of Easter certein a. 7. c. 10. par 3. Tradition of as equal force to piety as Scripture art 7. c. 4 parag 13. 14. Tradition reiected by old heretiks art 7. c. 4. parag 1. Treason disannulleth not the gift art 1. c. 6 parag 3. Truth euidently knowne to be preferred before authority art 7. c. 9. parag 23. Truth what and how to be tryed art 7. c. 12. parag 4. V. VAlew of the Masse art 2. c. 4. parag 9. Variety of fasting lent rose of ignorance or negligence art 7. c. 10. par 5. Venial sinns admitted by Bel art 6. chap. 1. parag 1. Venial sinne why not against the law art 6. c. 1. parag 8. Venial sinne such of his nature art 6. c. 1. parag 2. Voluntary in the origen what it is art 4. c. 1. parag 11. Voluntary motion of euil why expresly forbidden in the tenth commandement art 4. c. 3. parag 10. Vse and abuse of a thing to be distinguished art 7. c. 10. parag 11. W. VVItnesses sufficient of Gods truth by what made art 7. chap. 9. parag 6. Wemen ought to be instructed of men art 7. c. 7. paragr 5. Wemen may teach in case of necessity or perticuler inspiration art 7. chap. 7. parag 13. Words of consecration when and how they worke their effect a. 2. c. 6. parag 5. Worshipping an vnconsecrated host vpon ignorance no offence art 2. c. 6. par 8. Wiats rebellion defended and praised by Protestants art 1. c. 3. parag 6. X. XArisma wel translated by grace art 5. c. 4. parag 4. FINIS
had once deceaued you in a mony matter you wold beware how you trusted them again and wil you beleeue them stil they hauing by their owne confession hitherto deceaued you both in your Church seruice Bible commending the one to you as diuine seruice and the other as Gods pure word and now condemning them both Open your eyes for the passion of Christ and seeing publike conference wil not be graunted where we might lay open vnto you the deceits of your Ministers help your selfs as wel as you may read with indifferency such books as are written for this purpose make earnest intercession to God to see the truth grace to follow it when you haue found it which God of his goodnes graunt Farewel 2. Februar 1605. Thy seruant in Christe IESV S. R. A TABLE OF THE ARTICLES AND CHAPTERS ARTICLE I. Of the Popes Superiority BELS argument against the Popes superiority answered diuers his vntruths and dissimulations therin discouered Chapt. 1. The opinion of Protestants touching Princes supremacy set down Chapt. 2. The opinion of Protestants touching deposition of Princes Chapt. 3. The practise of Protestants touching deposition of Princes Chapt. 4. Bels proofes of his assumption against the Popes superiority answered Chapt. 5. Bels answer to an argument of Catholiks for the Popes superiority confuted Chap. 6. Some of Bels slaunderous vntruths disproued Chapt. 7. Certain fals steps of a ladder which Bel imagineth the Pope had to clime to his superiority disproued Chapt. 8. The rest of Bels fals steps and slaunderous vntruths in this article disproued Chap. 9. ARTICLE 2. Of the Masse Bels reason against the real presence of Christ in the B. Sacrament answered his vntruth and dissimulation therin discouered Chapt. 1. Authorities alleadged by Bel against the real presence answered Chapt. 2. Masse proued Bels argumēt against it answered his manifold vntruths therin disproued Chap. 3. The rest of Bels arguments against the Masse confuted Chap. 4. Berengarius his recantation explicated and S. Austins authority answered Chap. 5. Bels imaginary contradictions in the Masse answered and true contradictions in his communion shewed Chap. 6. ARTICLE III. Of the Popes Dispensations Chapt. 1.  ARTICLE IIII. Of original concupiscence in the regenerate The Catholike doctrin touching concupiscence explicated and proued Chap. 1. Diuers vntruths of Bel disproued his arguments out of S. Paul against the doctrin of the former Chapter answered Chap. 2. Bels arguments out of S. Austin touching concupiscence answered Chap. 3. Bels arguments out of S. Ambros S. Bede S. Thomas touching concupiscence answered Chap. 4. ARTICLE V. Of the merit of good vvorks Of the Protestanis enmity to good works and frendship with euil Chap. 1. Of Bels positions touching good works Chap. 2. The Catholiks doctrin touching merit particulerly set downe and proued Chapt. 3. Bels arguments out of Scripture against condigne merit answered Chap. 4. Bels arguments out of holy Fathers against condigne merit answered Chap. 5. Bels arguments out of late Catholik writers against condigne merit answered Chap. 6. ARTICLE VI. Of the distinction of mortal and venial sins The true distinction proued and Bels obiection answered Chapt. 1. A text of S. Ihon epist 1. explicated Chap. 2. ARTICLE VII The Catholike doctrin touching sufficiency of Scripture propounded proued certaine vntruths of Bel disproued Chap. 1. Bels arguments out of the old testamēt concerning the sufficiency of Scripture answered Chap. 2. Bels arguments out of the new testament touching sufficiency of Scripture answered Chap. 3. Bels arguments out of Fathers touching sufficiency of Scripturs and Traditions answered Chap. 4. Bels arguments out of late Catholik writers touching sufficiency of Traditions and Scripture answered Chap. 5. Of the difficulty or easynes of Scripture Chap. 6. Of the vulgar peoples reading Scripture Chap. 7. Of the translation of Scripture into vulgar tongs Chap. 8. Of Apostolical Traditions whether ther be any or none Chap. 9. Of the certainty of Apostolical Traditiōs Chap. 10. Of the examination of Traditions Chap. 11. Bels arguments out of Fathers about the examination of Traditions answered Chap. 12. Of the authority of late general Coūcels Chap. 13. Of the oath which Bishops vse to make vnto the Pope Chapt. 14. ARTICLE VIII Of keeping Gods commandements The possibility of keeping Gods commandements explicated and proued out of Scripture Chap. 1. The possibility of keeping Gods commandements proued out of Fathers and reason Chap. 2. Bels arguments out of Scripture against the possibility of keeping Gods commandements answered Chapt. 3. Bels arguments out of Fathers against the possibility of keeping Gods commandements answered Chapt. 4. THE FIRST ARTICLE OF THE POPES SVPERIORITY CHAPT I. Bels arguments against the Popes Superiority ansvvered diuers his vntruthes and dissimulations therin discouered BEL like a man in great choler and very desirous to encounter with his enemie beginneth his chalenge very abruptly hastily yet not forgetting his scholerschip or ministerie he geueth the onset with a syllogisme ful charged with vntruthes dissimulacions You Papistes saith 3. Vntruthes 2. dissimulations he tel vs that the Pope is aboue al powers and potentates on earth that he can depose Kinges Emperours from their royal thrones and translate their empires and regalities at his good wil and pleasure But this doctrin is false absurde nothing else but a mere fable And conseqently Romish Religion consisteth of meere falsehoods fables flat leasinges 2. Not without cause gentle Reader hath Bel proposed these bloudy questions of the Popes supremacie and deposition of Princes in his first article and placed them in the forefront of his battel for he hopeth that they wil be his best bulwarke and surest defense in the combate that in such lystes he shal not fight alone but assisted with the Princes sworde wherein he dealeth with Catholiques as Puritanes which Conference at Hampton Court pag. 82. 83. his Maiesty prudently obserueth doe vvith protestants vvho because they could not othervvise make their partes good against protestants appeale to his supremacie And as the old Arians Ambr. epist 32. victor lib. 1. de preste◠vandol did who euermore accused the Catholiques as iniurious to the Prince which they al learne of the Iewes who being vnable to disprooue Christs doctrine endeuoured to bring him into the compasse of treason and Matth. 22. v. 17. at last procured his death as enemy to Cesar Wherfore ymitating the example of our Sauiour when the like question was propounded to seeke his bloud I answere Bel briefelie That what is Cesars we ought to Luc. 20. v. 25. geue to Cesar and what is Gods to God and what is Gods Vicars to Gods Vicar Onely because Bel in his said syllogisme chargeth Catholiques most falsely withal dissembleth the opinion of protestantes touching the supremacie and deposition of Princes I wil disproue his vntruthes and discouer his dissimulations and afterward compare the opinion and practise of Protestants Catholiques touching this matter
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
bene a meere humane and mistaken tradition he saith Cometh it from our Lord or the Gospels authority Cometh it from the Apostles precepts or epistles For God witnesseth that the things are to be done which are written and proposeth to Iesus Name saying Let not the booke of this law depart from thy mouth but thou shalt meditate therin day and night that thou mayst obserue to doe al things that are written in it If therfore it be commanded in the Ghospel or contayned in epistles of Apostles or acts that who came from any heresy be not baptized but hands imposed vpon them for pennance let this diuine and holy Tradition be kept 6. These words at the first view seeme to make for Bel but if the cause and circumstances of S. Cyprians writing be considered S. Cyprian they make rather against him S. Cyprian neuer reiected al Traditions yea by it l. 2. epist 3. he proued water to be mingled with wyne in the sacrifice and in the epistle cited by Bel biddeth vs recurre to Apostolical Tradition but only the foresaid Tradition because he thought as he saith epist ad Iubaian that it was neuer before commanded or written but as he writeth epist ad Quint mistaken for an other Tradition of not rebaptizing such as fal into heresy Wherfore Bel pag. 118 most falsly affirmeth 79 vntruth S. Cyprian Epist ad Iubaian ad Pompeium ad Quintinum Euseb lib. 7. c. 3. that he sharply reproued P. Steeuen for leaning to Tradition For he reproued him only for leaning to a mistaken as he supposed Tradition And as it is euideÌ„t out of his epistles and the histories of that tyme the question betwixt him and S. Steeuen pope was not whether Tradition were to be obserued or no but whether this were a true Tradition or no. Wherin S. Cyprian erroniously thincking it to be a mistaken tradition argued against it as he did demanding Scripture for proofe therof which he would neuer haue done if he had not thought it to haue bene mistaken The most therfore that Bel hath out of S. Cyprian for him selfe is that what is not true tradition must be proued by Scripture which I willingly graunt but it maketh nothing for his purpose as is euident S. Augustin lib. de vnic bapt c. 13. l. 1. de bapt coÌ„t Donat. c. 18. 39. epist 48. Vincent Lyrin contr â—aeres 7. But many things I obserue in S. Cyprian which make against Bel. 1 He admitteth dyuers Traditions Bel reiecteth al. 2. He impugneth one only Tradition Bel impugneth al. 3. He erred in impugning one and much more Bel in impugning al. 4. He recanted his error before his death as S. S. Augustin l. 6. de bapt c. 2. S. Hieron dial contr Luciferian Austin thincketh and of his fellow bishops S. Hierom testifyeth Bel persisteth obstinatly 5. He erred in a new question and not determined in a ful Councel saith S. Austin Bel erreth in antient matters decyded S. August l. de vinc baptism c. 13. lib. 5. de bapt c. 17. S. Cyprian epist ad Iubaian S. Hieron contr Lucifer August sup S. Cyprian epistol ad Pompei Euseb lib. 7. c. 3. Vincen. coÌ„t haeres S. Cyprian l. 1. epist 3. by many general Councels 6. He although he thought the Pope did erre yet seperated not him selfe as Bel doth from his communion as him selfe and S. Hierom testifyeth 7. He condemned none that followed the Popes opinion against his as Bel doth 8. He thought the Pope to erre in a coÌ„mandment onely of a thing to be done Bel condemneth him of errors in his iudicial sentences of faith where as S. Cyprian professeth that false faith can haue no accesse to S. Peters chayre 9. He disobeyed for a tyme the Popes commandement concerning a new and difficult question Bel disobeyeth obstinatly his definatiue sentence 8. Hereby we see how litle S. Cyprian maketh See S. Austin lib. 2. contr Crescon c. 31. 32. to 7. S. Austin for Bel and though he had made more for him let him know from S. Austin lib. de vnic bapt c. 13. and lib. 1. de bapt cont Donatist c. 18. and epist 18. that this error was in S. Cyprian an humane and venial error and like a blemish in a most vvhite breast because it vvas not then perfectly defyned by the Church But in his followers saith he lib. 1. cit c. 19. it is smoake of hellish filthines and as Vincent Vincent Lyrin Lyrin writeth The author vvas Catholicque his follovvers are iudged heretiks he absolued they condemned he a child of heauen they of hel And let the Reader gather by this example the Example of the force of tradition and the Popes iudgement authority of Tradition and Pope For if one Tradition preuailed then against S. Cyprian and a whole Councel of Bishops alleadging dyuers places of Scripture much more it wil preuaile against Protestants And if the Popes iudgement euen then when it seemed to many holy and learned Bishops to be against Scripture was supported only by Tradition did preuaile and they at last condemned as Heretickes who resisted much more it wil praeuaile against Protestants being vpholden not only by Tradition but by manifest Scripture also And Bel in blaming S. SteeueÌ„ Pope for preteÌ„ding 80 vntruth as he saith false authority sheweth him selfe to bee a malepert minister seeing S. Cyprian neuer reprehended him for any S. Cyprian such matter yea lib. 1. epist 3. acknowledgeth in the Church one Priest and iudge who is Christs Vicar meaning the Pope as is euident because lib 2. epist 10. he saith that the NouatiaÌ„s in making a false Bishop of Rome made a false head of the Church and l. 1. epist 8. and epist ad Iubaian that Christ builded his Church vppon S. Peter And as for S. Steeuen Vincent Lirin highly Vincent Lyrin con haereses S. Augustin lib. de vnie bapt cont Petil. c. 14. Bel pag 97. S. Athanas commendeth him and the very Donatists as S. Austin writeth confessed that he incorruptly gouerned his Bishoprike 9. Next he cyteth S. Athanasius cont Idol saying That Scriptures suffice to shew the truth True But that truth wherof S. Athanasius there disputed against Gentils to wit that Christ was God as he him self explicateth in these words I speake of our beleefe in Christ But saith Bel. He had made a foolish argument and concluded nothing at al if any necessary truth had not bene fully contained in Scripture As though S Athanasius had in these words argued against Gentils in which he only gaue a cause why he wrote that treatise Because saith he Though Scriptures suffice to shevv the truth and dyuers haue written of the same matter which argueth that he spake of some determinate truth yet because their writings are not at hand I thought good to vvrite But suppose he had argued what folly is in this argument Al contained in Scripture is truth Christs godhead is there
contained Ergo it is truth But perhaps Bels dul head thought it al one to say Al conteined in Scripture is truth wherupon the said Syllogisme dependeth Scripture coÌ„teineth al truth As for S. Athanasius his reuerence of Traditions it is euident by his prouing S. Athanas l. de Nicen. Synod epist ad African apud Theodoret. lib. 1. c. 8. the Godhead of Christ and name of consubstantiality by Tradition by his words lib. de incarn verbi who sticketh to Traditions is out of danger 10. S. Epiphan he alleadgeth writing Bel pag. 98. S. Epiphan haer 65 Chapt. 1. parag 8. S. Epiphan That vve can tel the finding of euery question by consequence of Scripture But these words haue bene explicated before As for Tradition he saith haere 61. VVe must vse it for althings can not be taken out of Scripture For the Apostles haue deliuered some things by writing some things by Tradition The like he saith haere 55. and 75. S. Cyril he citeth where he saith That vve S. Cyrill lib. 2. de recta fid ad Regin must follovv Scriptures in nothing depart from their prescript This maketh not against vs who professe so to doe and yet Withal follow Traditions And what account S Cyril S. Cyril made of Traditions appeareth by his obseruing lent lib. 10. in leuit and vse of the Crosse lib. 6. in Iulian. which are Traditions Apostolical as witnes S. Ambros ser S. Ambros Tertullian 25. 34. 36. Tertul. de corona mil. and others 11. He citeth S. Chrisostome writing Bel pag. 98. Chrysost in psalm 95. That if any thing be spoken without Scripture the hearers mynde wauereth somtymes doubting somtymes asâ—enting otherwhile denying But maruel it is that Bel would touch S. Chrisostome S. Chrysost who hom 42. Thesal vpon these words Holde Traditions saith Hence it appeareth that the Apostles deliuered not althings by letters And the one as vvel as the other are worthy of the same credit wherfore we thincke the Churches Traditions to deserue beleefe It is a Tradition marke Bel aske no more And if Bel had cyted the words immediatly before he had explicated of what kinde of speaking without Scripture S. Chrisostom meant namely sine testibus solaque animi cogitatione vvithout vvitnesses and of his ovvne head But Churches Traditions haue her for witnes descend from the Apostles An other place he bringeth out of the same S Chrisostom as he Author imperf hom 41. in Math. saith but it is out of the Author imperfect who was a flat Arian and therfore his testimony is worth nothing otherwise then he agreeth with holy fathers though his saying cyted by Bel That al is fulfilled in Scripture vvhich is sought to saluation may be explicated by the first or second conclusion 12. Next he bringeth S. Ambrose bidding Bel pag. 98. S. Ambros 1. de fide ad Gratian. c. 4. vs not to beleeue argument and disputations but aske the Scriptures Apostles Prophets and Christ This maketh rather for vs because it alloweth enquiring of others besides Scriptures namely of Apostles from whom the Churches Traditions came And nothing against Traditions because they be no arguments or disputations And indeed S. Ambrose meaneth of humane arguments and reasons such as in the Chapter before he said the Arians vsed to proue Christ to be vnlike to his Father Besides he speaketh only concerning one point vz. the consubstantiality of Christ And therfore though he had bidden vs therin seeke only Scripture he had nothing preiudicated Traditions which plainly he maintaineth ser 25. 34. 36. 38. epist S. Ambros 81. and other where Only I maruel wherfore Bel corrupted S. Ambrose his words Corrupt of Fathers For where he saith vve deny yea abhorre Bel maketh him say vve deny not but abhorre Making S. Ambros teach heresy in graunting Christ to be vnlike his Father which was the matter he spake of and to speake absurdly in abhorring a speech which he doth not deny 13. S. Basil he citeth saying vvhatsoeuer is Bel pag. 99. S. Basil in Ethic. defin vlt ad Eustachium â—icdicum extra scripturam out of the Scriptue seeing it is not of faith is sinne And in an other place Let vs stand to the iudgment of Scripture and let the truth be iudged on their side whose doctrine is agreeable to Gods oracles Answer In the first place by extra scripturam he vnderstandeth things contrary to Scripture as in the same place he vnderstandeth with the Apostle by non ex fide things contrary to faith as appeareth both because he saith such things are sinne which is not true of things which are barely beside Scripture as also because he proueth such things to be sinne because they be non ex fide contrary to faith as the Apostle speaketh Rom. 14. v. 23. Beside by Scripture he vnderstandeth al Gods words as vsually we vnderstand the whole by the cheefest part Which may be proued because before he defined faith to be certaine persuasion of Gods vvorde affirmed it to a rise of hearing Gods worde and therupon inferreth what is beside Scripture is not of faith In which illation if he tooke not Scripture for Gods whole worde as he did in the Antecedent he did manifestly paralogize And thus vnderstood he speaketh nothing against Traditions which are part of Gods worde and as him selfe saieth otherwhere of as equal S. Basil lib. de Spir. c. 27. 29. force as the written worde is 14. The second place maketh nothing to the purpose For he biddeth not vs be iudged by only Scripture yea in allowing those opinioÌ„s for true which are agreable to Scripture he insinuateth that to discerne the truth of opinioÌ„s it is not necessary to proue them out of Scripture so they be consonaÌ„t thereto How earnest a defender of Traditions S. Basil was appeareth lib. de spir c. S. Basil 29 I thincke quoth he it an Apostolical thing to sticke vnto Traditions not written and c. 27. Some doctrine vve haue by writing some vve receaued of the Apostles Tradition and both haue equal force to piety Nor any contradicteth these marke Bel vvho neuer so slenderly haue experienced the rights of the Church And c. 10. he writeth That Hereticks abolish Apostolical Tradition A Trick of Heretiks to reiect tradition Bel pag 99. S. Hierom. and reiect vvritten testimonyes of Fathers as of no account 15. The last Father he citeth is S. Hierom out of whom he alleadgeth three places The first is in math 23. This because it hath no authority from Scripture is as easely reiected as it is affirmed The second is in psal 86. where vpon that verse Dominus narrabit in scripturis populorum he saith God vvil shew not by worde but by Scripture that excepting the Apostles what is said afterward shal haue no authority The third place is in Hierem. c. 4. That we must not follow the error of our Auncestors or parents
but authority of Scriptures and command of God teaching Answer In the first place S. Hierom speaketh of a perticuler opinion vz That Zacharias who was slaine betwene the Temple and the Altar was S. Ihon Baptists father which he supposeth to haue bene no Apostolical Tradition and therfore of it saith because it is not proued out of Scripture it is as easely reiected as affirmed But what S. Hierom writeth of a particuler opinion helde without tradition Bel can not iustly extend to certaine Traditions The second place maketh nothing against vs. Because the Traditions of the Church were taught by the Apostles and not by any other afterward And S. Hieroms meaning is to deny that any man may teach of his owne worde and authority any new doctrine as Montanus and such like Hereticks did but only that which they receaued from the Apostles who were as S. Paul saith Eph. 2. v. 20 our foundation The thirde place maketh les to the purpose For tradition is no error of Ancestors And Scripture we graunt to be followed but not it alone but as S. Hierom saith the commandment of God teaching whether it be by writing or tradition As for traditions S. Hierom plainly alloweth them Dialog cont Lucif where he confesseth it to be the custome of the S. Hierome Church to obserue many things by tradition as if they were written laws And epist ad Marcel receaueth lent and lib. cont Heluid defendeth our Ladies perpetual virginity only by tradition 16. Many more Fathers I might alleadge for traditions But I content my selfe with the testimonies of them whom Bel brought for the contrary Let the indifferent Reader weigh the places cited by him and me and vprightly iudge as he tendreth his saluation Whether the holy Fathers reiected or imbraced ecclesiastical traditions Perhaps Bel wil answer That the Fathers contradict them selfes and say as the false mother did Let them be nether myne nor thine but be deuided 3. Reg. 3. v. 26. But who remembreth Salomons iudgment wil by this alone perceaue to whom of right the Fathers belong I haue answered al that Bel hath brought out of them and most of the authorities alleadged by me especially those of S. Dionis S. Epipha S. Chrisost S. Basil admit no answer at al Now let vs come to Bels arguments out of Catholique writers CHAP. V. Bels arguments out of late Catholique vvriters touching sufficiency of Scriptures and Traditions ansvvered THE first he alleadgeth is the learned Bel p. 100. Roffensis artic 37. Luther and holy Bishop Fisher whom he vntruly tearmeth a canonized Saint with vs Because in one place he calleth Scripture the storehouse of al truthes necessary to be known of Christians And in an other saith when heretiks Veritate 4. cont art Lutheri contend with vs we ought to defend our cause with other help then Scripture Because saith Bel Popery can not be defended by Scripture and auoucheth vntruth 81. Papists to confesse That they can not manteine their faith by Gods written word Answer How Scripture may be called a Store-house of al truths necessary to Christians appeareth out of the first and second Conclusion And Sup. c. 1. parag 2. 7. in the said place B. Fisher writeth of Purgatory That though it could not be proued out of Scriture yet it ought to be beleeued for Tradition And in the secōd place he nether saith absolutly That we ought not to proue our faith out of Scripture at al nether to Catholiks nor to Heretiks Nor that we ought not to proue it out of Scripture euen against Heretiks For him selfe so proueth it against Luther And much lesse saith That we can not proue it out of Scripture as Bel falsly forgeth But his meaning is That when we dispute with Heretiks we ought to haue aliud subsidium quam scripturae other proofs beside Scripture hereof he geueth foure reasons 2. First because Luther professed to beleeue Purgatory though it were not in Scripture 2. Because Scripturs in some points at the first sight and in words seeme to fauor Heretiks more then Catholiques as appeareth in the controuersy between S. Hierom Heluidius about our Ladies perpetual virginity 3. Because Heretiks deny many parts of Scripture 4. Because though they admit the words yet they peruert the sense and meaning of Scripture which is as much saith Tertullian as if they denied the words And oftentimes the true sense is not so euident that it alone sufficeth to conuince an Heretik when to contend about it wearyeth as the same Tertullian writeth the constant ouer turneth the weak and scandalizeth the midle sort Wherupon he aduiseth Sup. cap. 19. vs wisely That in disputing vvith Heretiks before vve come to proofs out of Scripture vve try vvhose the Scriptures are to whose possession of right they belonge For that being cleared it vvil soone appeare saith he vvho hath the true Christian faith the true vnderstanding of Scripture and al Christian Traditions And the same meant B. Fisher who also citeth Tertul. his words make rather for Traditiōs then against them And if this course were taken with Protestants they wold be quickly confounded For they as Doue confesseth and it is euident Doue of Recusancy p. 13. had the Scripture from vs not by gift or loan For we nether gaue nor lent them to Protestants but by theaft and stealth as Turks and Infidels may haue them and therfore are wrong vsurpers of our goods and possessions and iustly may we say to them with Tertullian VVhen whence came Supra c. 37. you vvhat do you in my possession being none of myne By vvhat right Marcion Luther doest thousel my vvood vvith vvhat lycence Valentine Caluin doest thou turne a vvay my fovvntains VVith vvhat authoryty Apelles Beza doest thou moue my limits It is my possession vvhat do you others sovve and feed at your pleasure It is my possession I possesse it of ould I possesse it first I haue strong originals from the Authors vvhose the thing vvas Thus Tertullian And here I omit that Bel citeth an apocriphal sentence out of Esdr 3. 4. vnder the name of the wise man as if it were Salomons 3. Next he alleadgeth Canus his words Bel p. 101. Seeing the Canon of Scripture is perfect and most Canus de locis lib. 7. c. 3. sufficient to al things what need the vnderstanding and authority of Saints be adioined therto But Bel forgot to tel that Canus proposeth this only as an obiection which he answereth by denying the illatiō therin included Because saith he the Fathers are needful to right vnderstand the Scripture Nether denying nor graunting the Antecedent concerning the perfection and sufficiency of Scripture But how sufficient he thought Scripture to Canus be appeareth l. 3. c. 6. where after S. Ignatius epist ad Heronem he calleth them wolues Heretiks which refuse the Churches Traditions and c. 7. solueth the best arguments Protestans bring
against them 4 Out of S. Thomas he citeth That we Bel p. 102. S. Thom. 1. part q. 36. art 2. must speak nothing of God which is not in Scripture by vvords or sense But this is nothing against Tradition of other things An other place he citeth out of â— p. q. 42. ar 4. VVhatsoeuer Christ vvold haue vs read of his doing and sayings he commanded the Apostles to vvrite as vvith his ovvne hands This also maketh nothing against vs. Both because S. Thomas saith not what Christ wold haue vs beleeue but what he wold haue vs read and Traditions be such as Christ wold haue vs beleeue though we read them not as appeareth by his Apostle 2. Thess 2. v. 15. Hoâ—d the Tâ—aditions vvhich you haue learnt ether by speech or by my epistle As also because S. Thomas speaketh not of al points of beleefe but only of Christs sayings and doings besids which the very sayings and doings of the Apostles recorded in their acts epistles or testifyed by Tradition are to be beleeued I omit a pettie vntruth which Bel vntruth 82 often repeareth That vve nether vvil nor can deny S. Thomas doctrin But S. Thomas his S. Thomas mynd concerning Traditions appeareth by his words 2. Thess 2. It is euident that there are things vnvvritten in the Church taught by the Apostles and therfore to be kept For as S. Dionis saith The Apostles thought it better to conceale many things 5. He citeth also Victoria saying I am Bel p. 103. Victoria de sacrament not certaine of it though al say it vvhich is not conteined in Scripture But Victoria meaneth of things spoken not by Tradition but by probable opinion as the conception of our lady without original sinne and such like or he meaneth of things nether actually nor vertually conteined in Scripture as Traditions be according to our 2. Conclusion cap 1. An other place he alleadgeth out of Victoria writing That for opinions Victor de augmento charitatis relect 8. vve ought no vvay to depart from the rule of Scriptures What is this to the purpose Let Bel proue that we ether for opinions or any thing els depart from Scripture and let him not slander vs as he doth That vve beleeue Bel p. 103. 83. vntruth vvhatsoeuer the Pope telleth vs though it be neuer so repugnant to Scripture For who shal be innocent if it suffice to accuse 6. Lastly he quoteth S. Anselme 2. Timoth 3. and Lyra Math. 19. but omitteth their words because they make litle for him S. Anselm saith that Scripture and meaneth the old Testament can make one sufficiently learned to get saluatioÌ„ to keape the commandements and what is more is not of necessity but of supererogation Which how litle it maketh against the beleefe of Traditions were supererogation to declare And thus much touching the sufficiency of Scriptures now let vs entreat of their hardnes or difficulty CHAP. VI. Of the Difficulty or easynes of Scriptures SCRIPTVRES are difficult and hard Scriptures to vnderstand This is against Bel pag. 107. but expresly taught by S. Peter 2. Pet. â— Peter 3. v. 16. where speaking of S. Pauls epistles he saith In vvhich are some things hard to be vnderstood To this Bel frameth three answers Bel p. 107. First that S. Peter saith not the vvhole Scripture is hard to vnderstand but some things in S. Pauls epistles This is not to the purpose because we say not that the whole Scripture that is euery part thereof is hard to vnderstand But graunt with S. Chrysostom 2. S. Chrysost Concion 3. de Lazaro Thessal hom 3. VVhatsoeuer is necessary to euery mans saluation is manifest out of Scripture And with S. Austin lib. 2 doct Christ S. Austin c. 9. Al those things vvhich concerne faith and manners are plainly set dovvne in Scripture And lib. 2. de pec mer. remiss c. vlt. tom 7. I beleeue euen in this point vve shold haue most cleare testimony of Gods word if man could not be ignorant of it without losse of saluation Yet Lex partim in aperto est partim etiaÌ„ inuelatis tegitur Nazianz orat â— de Theolog withal affirme with the same holy Doctor in psal 140. If Scripture were no where obscure it vvold not exercise vs. And the like he saith serm 13. de verb. Apost Only we affirme that absolutly the Scripture is hard and to The Scripture absolutely hard though not euery place thereof this it sufficeth that some places are hard As for away to be dangerous it sufficeth that some places be perilous though others be secure 2. His second answer is That S. Peter only saith some places are hard to the vnlearned vvhich are vnstable And like is his third answer That they are hard to the vvicked vvhich depraue them But to answer thus is in deed to depraue Scriptures and to shew him selfe to be one of the vnlearned and vnstable wherof S. Peter speaketh For S. Peter absolutly saith some things in S. Pauls epistles are hard not respectiuely to these or other kind of men In vvhich epistles saith S. Peter S. Peter some things are hard to be vnderstood vvhich the vnlearned and vnstable depraue to their owne perditioÌ„ Behold he saith not some things are hard to the vnlearned and vnstable but absolutly some things are hard which hard things the vnlearned and vnstable depraue And as S. Austin saith lib. de fid oper c S. Augustin tom 4. 14. one special hardnes meant by S. Peter in S. Pauls epistles is his difficult speech and high commendation of iustifying faith which now Protestants depraue to their owne perdition in gathering therof that faith alone doth iustify as some gathered in the Apostles tyme against which opinion especially as the same holy Doctor witnesseth S Peter S Ihon S. Iames and S. Iude S. Augustin cit writ their epistles An other special difficulty meant by S. Peter saith S. Austin 10. c. 16 are his words 1. corinth 3. If any build vpon the foundation c. 3. Againe if Scripturs be not hard what See S. Chrysost hom 3. de Lazaro tom 2. S. Hierom. meant S. Philip to ask the Eunuch who was as holy studious a man as S. Hierom ae he him selfe testifyeth epist ad Paulin If he vnderstood them What meant the Eunuch Act. 8. v. 30. v. 31. to answere 6 How can I if some do not shew me Could not an holy man so wise as he was being Treasurer to the Q of Ethiopia vnderstand easy matters If Scripturs be so easy what need had K. Dauid to pray for Psalm 118. v. 34. Ib. v. 18. vnderstanding to search Gods law for opening his eyes to consider the wonders of it what hapned to the Apostles that they could not vnderstaÌ„d Christs parables what Math. 13. v 36. c. 15. v. 16. needed the gift of interpretation giuen to some 1. corinth 12.
neede no more to assure thy selfe of the truth of Romane religion His conclusion is That traditions are so vncertaine as the learnedest Papists contend about them This he proueth because S. Victor P. contended with the Bishops of Asia S. Policarpe with S. Anicetus P. Surely he meaneth that these men were Papists or els his conclusion is vnproued And consequently Papists and Popery were 1400. years agoe within 200. Popery confessed to be vvish in 200. years after Christ Great Britany conuerted first to Popery years after Christ when the Church as he saith was in good estate And if P. Victor were a Papist then was also his immediat predecessor S. Eleutherius who sent S. Fugatius and Damian to conuert Britany and consequently this Iland was first conuerted from Paganisme to Popery Moreouer both sides earnestly alleadged Apostolical tradition and stowtly defended the same saith Bel Ergo nether side was Protestant and Bel against al Gods Church vvhich liued vvithin 200. years after Christ both agreed against him thar there are Apostolical traditiōs that they are of great weight seeing such great Saints so long agoe did so stowtly defend them on what side now is Bel who stowtly oppugneth what Saints with al Gods Church so long agoe defended what need more proofe of traditions or of Papistry Surely Bel quasi sorex suo iudicio periit Here he hath bewraied him selfe to be against al Saints that were within 200 years after Christ and against the Church when she was in good estate 3. But now to Bels argument The tradition of keeping Easter was vncertaine 200 years after Christ Ergo it is now Answer Euseb lib. 5. c. 23. 25. l. 3. de vit Constan c. 18. 19. Nicephor l. 4. c. 36. Theodoret. l. 2. hist c. 9. Epiphan haer 70. Tripart lib. 9. c. 38. Epist 2. Petri 2. 3. Ioan. Epist Iudae ad Hebraeos Apocalipsis See S. Hierom. in Script ecclesiasticis Et Euseb l. 5. c. 3. This tradition was then vncertaine only in Asia and certaine in the rest of Christendome as is euident by the Councels then helde in Rome Palestine Pontus France Achaia who al accepted this tradition as did after the first general Councel in Nice And though it had bene then vncertaine Bel could no more infer it to be so now then he can infer the same of many parts of the Bible which both then and long after were doubted of and yet accepted now of Protestants But wel may I infer if S. Policarpe and his fellowes erred in not accepting one popish tradition much more Bel in accepting none 4. But saith Bel S. Policarpe Policrates pag. 129. and other Bishops did in those daies make no more account of the Popes opinion then of an other mans did thinke them selfs his equals in gouernment that he defended an error and withstood his proceedings Here is false conueiance to ioyne S. Policarp who liued and dyed in vnion Euseb lib. ◠c. 24. Iren. apud ipsum and communion of the Pope and before this controuersy was defyned with Policrates and his fellows who were excommunicated as declining saith Eusebius into Loc. cit heresy for their obstinacy in error after the whole Church had defyned the contrary These indeed as heretiks vse to do made no account of the Popes opinion or iudgement but condemned him of error and withstood his proceedings though they neuer thought them selfs his equals as Bel without al truth or proofe affirmeth yea Polecrates when he saith I wil not feare S. Hierom. de script eccles in Papia Nicephor l. 4. c. 37. them who threaten me and I must obey God more then men sheweth him selfe to be vnder the Popes obedience but supposing him selfe to defend truth feared not his excommunication But how much al Christendom at that tyme and euer since made account of the Popes sentence appeareth by that as Eusebius and others write they al followed Euseb sup it and condemned them as Heretiks who withstood it And S. Policarp so esteemed Euseb lib. 5. cap. 24. 5. Ireney apud ipsum Nicephor l. 3. c. 30. it as that he came to Rome to confer with the Pope about that matter doubtles wold haue subscribed to his sentence if it had bene pronounced in his daies as his scholler S. Ireney did by whom we may gather his maisters account of the Church of Rome He therfore lib. 3. cap. 3. S. Iren. calleth Rome the greatest and antientest Church founded by S. Peter and Paul and that by Tradition which it hath from the Apostles and alwaies keapeth by succession of Bishops we confound saith he al them that gather otherwise then they should and that al Churches must recur to Rome for her more potent principality 5. The second Tradition is that of keeping Bel p. 130. lent which saith Bel is not Apostolical because S. Chrisostom writeth That Christ S. Chrysost hom 47. in Math. to 2. Euseb lib. 5. c. 24. bid vs not imitat his fast but be humble Nor certain because Eusebius out of Ireney writeth That in his tyme some thought we ought to fast one day others two others more and non nulli forty which variety of fasting began not now first or in our daies but long before I thinke by them who keeping not simply what was traditum deliuered from the beginning did afterward fal into an other custome ether of negligence or of ignorance Here Bel sheweth his lacke of iudgement in citing a place clearly against him selfe For here S Ireney and Eusebius after him clearly affirme That at the beginning there was one manner of fasting lent appointed though some afterward ether of ignorance or negligence did breake it which proueth not the said Tradition to be vncertain in the whole Church vnles Bel wil impute the fault of some few to the whole And of the Roman Church she saith Ireney lib 3. cap. 3. alwaies keapt the S. Ireney Ex histor tripart lib. 9. c. 38. Apostles Tradition And by this is answered what he bringeth out of Socrates touching the diuersity of tyme and meat vsed in fasting lent Albeit what Socrates saith of the Roman Church fasting but three weeks before Easter and not on Saterday is an vntruth For they fasted 40. daies as witnes S. Leo. serm 12. de Quadrag and S. Gregory S. Leo. S. Gregory S. Innocent S. Augustin hom 16. in Euang. And likewise Saterdaies as testify S. Innocent epist ad Decent and S. Austin epist 86. and 118. where also he alleadgeth S. Ambrose 6. And that lent is an Apostolical Tradition not only S. Hierom epist ad Marcel S. Hierom. S. Ambros. witnesseth and S. Ambrose serm 25. 34. and 36. saith it was cōmanded by Christ and S Austin haer 53. accounted the Aërians S. Augustin S. Epiphan haer 75. heretiks for denying the set fast of lent and others to be solemnely kept But it is euident also because
euermore it hath bene obserued as appeareth by S. Ignatius epistol ad S. Ignatius S. Iteney Origen S. Basil S. Chrysostom S. Augustin S. Leo. S. Gregory S. Grego Nazianzen in sanct lauaerum â—oncil Laoâ—iâ—cen Can. 10. Philip. S. Ireney loc cit Origen hom 10. Leuit. Basil orat 2. de ieiunio Chrysostom hom 1. in Gen. and 11. hom 16. and 73. ad populum S. Austin epist 118. and 119. and serm de quadrag Leo and Gregor loc cit And what S. Chrysostom meant in the words cited by Bel he him self explicateth in these words Because I am sorry saith he if neglecting the rest you thinke fasting sufficient to saue you which is the meanest of the vertues So that he meant that Christ bid vs not only fast lent but more especially be humble See S. Hierom ep ad Celantiam Math. 9. v. 13. Ose c. 6. v. 6. vntruth 96 Bel p. 130. and milde The like speech vsed Christ when he said I wil haue mercy and not sacrifice vz. only and rather then mercy And so we may say with S. Chrysostom he commanded not fasting but humility And Bel vseth his old trade in auouching vs to think it greater sinne to eat flesh in lent then to commit adultery murder or periury Whereas euery Catholique knoweth these sinnes to be against the law of nature and lawful in no case whatsoeuer and the other against a positiue precept which according to the general custome of the Church bindeth none vnder 21. or aboue 60. years old no sicke body no laboring man no woeman bearing or nursing children besides many other perticuler cases wherein fasting in lent is dispensed withal 7. Eight Traditions more Bel reckoneth Bel p. 131. 132. 133. as of celebrating in vnleauened bread of Christs age when he dyed of his raigne on earth after iudgement of Zacharias that was slayne betwixt the Temple and the altar of the Popes teaching successiuely the self some doctrin with S. Peter of our ladies conception without original sinne of Constantins baptisme at Rome and lastly of honoring Saints But these are ether falsly alleadged for traditions or litle or nothing to the purpose For that of celebrating Leo 9. ep ad Michaelem PattiarchaÌ„ c. 29. Eugen. 4. in decreto vnionis These tvvoe vvere no traditions but erroneous opinioÌ„s See S. Hierom de scriptur in Padia Bel impugneth histories in steed of Traditions Origen in 25. Math. Basil homil de human Christâ— General Nissen orat de Christ natiu Cyrill cont Anthropo This is no Tradition but if it be ment of the Popes teaching as he is Pope it is in Scripture if as a prinat maÌ„ it is an opinion brating in vnleauened bread concernes no thing necessary to mans saluation as testify P Leo 9. and P. Eugenius 4. and therfore is none of these which Bel vndertooke in the beginning of this article to impugne And though S. Ireney were deceaued about Christs age when he suffered and Papias about his reigne after iudgement that maketh not much to the purpose For wel may the Church be certain of Traditions though one Father were mistaken about one Tradition and an other about an other That of Zachary that he was S. Ihon Baptists father who was so slain S. Basil reporteth not as an Apostolical but an historical Tradition and though S Hierom deny it yet Origen S. Greg. Nissen S. Cyril and Valentinian affirme it 8. As for the Popes successiuely teaching the self same doctrin with S. Peter the truth thereof vnto S Victor P. tyme about the year 187. is testifyed by S. Ireney lib. 3. r. 3. vntil S Cornelius P. about the yeare 251. by S. Cyprian lib. 1. epist 3 vnto S. Lucius 1 P. about 257. by him self epist ad Episc Hispan Gall. vntil S. Dammasus P. about the year 380 by S. Hierom epist ad Damas vntil S. Leo 1 Pope about 450 by Theodoret epistol ad Renatum vntil S. Gelasius 1. P. about 496. by him self epist ad S. Ireney S. Cyprian S Lucius S. Hierom. S. Theodoret S. Gelasius 2. S. Ihon. 2. S. Gregory Agatho Nicolas 1. Anast vntil S. Ihon 2. Pope about the year 533. by him self epist ad Iustin vntil S. Gregory the great about the year 600. by him self lib. 6. epist 37 vntil Pope Agatho about the yeare 681. by him self in his epistle approued 6. Synod act 8. and 18. vntil P. Nicolas about the year 860. by him self epist ad Michael Imperat. vntil P. Leo 9 about Leo 9. the yeare 1050. by him self epistol ad Petr. Antioch vntil Pope Innocent 2. about the year 1140. is insinuated by S Bernard epist S. Bernard 190. And the same may be proued of the rest of the Popes since Now let vs see whome Bel opposeth to these so many so holy so antient witnesses 9 Forsooth Nicolas de Lyra a late fryer Bel p. 132. Lyra in cap. 16. Math. Tit. 3. v. 11. O truly said of S. Paule that Heretiks are condemned by their owne iudgements For who condemneth not him self if he wil beleeue one late writer before so many so holy so antient And much more if that Author be found to affirme nothing to the contrary For he only saith That Summi Pontifices inueniuntur apostatasse à side Popes haue apostated from the faith which is a far different thing For wel may one be an Apostata Math. 26. v 70. Concil Sinuessan Damasus iâ— Marcelliâ—â— and yet teach the doctrin of his Predecessor As S Peter denyed his maister yet taught no contrary doctrin S. Marcellin offered sacrifice to Idols and yet taught no Idolatry Caïphas murdered Ioan. 11. v. 51. S. Augustin l. 4. de doctr Christian c. 27. to 3. Christ and yet prophecyed For as S. Austin said of some Bishops that they durst not teach heresy lest they should leese their Bishopriks So we might say of Popes that though some of them had apostated from Christ yet they durst not teach heresy or apostasy lest they shold be deposed but might with a wicked and deceitful hart to vse S. Austins words preach things which are right and true or as S. Paul speaketh preach Philip. 1. v. 18. Christ vpon occasion not vpon truth But indeed neuer did any Pope in his hart apostatat from Christ 10. That point of our ladies conception Bel impugneth an opinion for tradition without sinne is no Tradition but a pious and probable opinion of many and denyed of diuers Catholiques as of S. Thomas S Bernard whome Bel him self citeth and others And as for Constantins baptisme at Bel impugneth a History in steed of tradition pag. 133. Rome it concerneth no matter of saluation but is a meere historical Tradition sufficiently proued by Card. Baronius Annal. Ann. 314. and vnawares contested by Bel him self when he saith that he hath seen at Rome the font and that Constantin is worthely See Nicephor lib. 7. c. 35. called great For why
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