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
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
lying dissembling and abusing Gods word euery where shew them selues in his books and now and then are noted in my answer No maruel therfore if one possessed of so many and so wicked spirits be so forward so spiteful so malicious against Catholiques as to callenge adiure them al iointly or seuerally to the combat with him Oh that I would please his Maiestie to admit this combat that Bel I the weakest of many thousands of Gods soldiers might try the truth not by writing which blusheth not as Tully said but face to face as the Bishop of Eureux and Plessy did before the French King I doubt not but if there were any blood in Bels body or any shame of men in his minde I shold make it appeare in his face But whiles this combat must be fought a far of only by paper shot and writing and our writings kept from the view of the people no meruail if Bel feare no shame of men whiles they may see him fight florish but must not behold ether defence or blowes of his aduersary If he be so confideÌ„t in his Heresy which he once vomited forth and now like the dog hath lickt vp again as he maketh shew of why hath he not in al this tyme of his Apostasy procured lycence for publike disputation or at lest why neuer repaired he to the Catholique Priests in prison Let him procure but one such safe conducte for Priests as the councel of Trent graunted Sess 13. 15. 18. three or fowre to Protestants when none of our English Ministers durst accept it he shal not need to challenge or adiure but shal be dared at his owne dore For Priests who willingly spend their blood in testimony of the truth which they teach wil far sooner spend their breath in defence therof are ready to make the like offer Epistle to the King as Bel doth in a different matter to iustify it before indifferent iudges against him or what Protestant soeuer vpon peril of their liues if their aduersaries wil aduenture the like peril And vpon this condition Bel I challenge thee and adiure thee accept it if thou darest What more could haue bene done to bring this so weighty a matter wherupon dependeth the eternal saluation of so many millions of soules to tryal face to face then hath bene done of Catholiques by speaking by writing by petition by supplication Puritans vpon one only supplication haue bene admitted to Conference Catholiques can vpon none And this is that which maketh Bel so bold to challeng vs to the open combat when he knoweth we can not appeare in open shew but vpon hazard of our liues And I wold to God that with danger yea with losse of life we might be lyceÌ„ced publikly to try this truth so important to the eternal life of our dearest countrimen But seeing there is no hope of this when I red Bels challenge it seemed to me not only an vnlearned thing patcht vp of obiections gathered out of Bellarmin and learnedly answered by him but a witles challenge of some coward who seeing his enemy commanded vpon pain of death to keep his house callengeth him to the open field and more like to condemne the Author of folly and vanity then the Catholique religion of falsity before any discreet iudicious Reader Neuertheles because as I vnderstood some monthes after the publishing of it some vnaduised Protestants hearing Bels glorious vaunts and challeng had conceaued great hope of this their Champion thought his booke vnaÌ„swerable I took it in hand not knowing as then that any other wold vouchsafe to Author of the Forerunner of Bels dovvnefal medle with it haue left to my knowledg no one point therin vnanswered attending more to solue what he obiecteth then to coÌ„firme what Catholikes mantein though this also I haue done sufficiently as I hope for my intended breuity He termeth this challeng a downfal of VVhat Bel impugneth Popery and yet in the greatest part therof impugneth no point of Popery but ether perticuler opinions of priuat men or which is worse false imputations of his owne being so desirous of quarrelling as he fighteth with his owne shadow And what he impugneth he doth with so good successe as almost in euery Article he ouer throweth VVith vvhat succesâ—e what he meant to establish and confirme So that if he had giuen his booke the right name he shold haue called it the downfal of Bels foolery Of these eight Articles which he hath pickt out as most aduantagious for him self in which there are some things which as S. Austin speaketh l. de vtil cred c. 1. to 6. may be impugned to the common peoples S. Austin capacity but not be defended by reason of their difficulty but of few In the first he impugneth the Popes superiority ouer al Princes on pag 1. earth and his powre to depose them at his good wil and pleasure wherof the first is but the opinion of some few Canonists coÌ„monly reiected of al Catholiks and disproued at large by Bellarmin whose doctrine Bel accounteth the Popes owne doctrin saith it is approued by him The second no Catholik holdeth but it is Bels faulse slaunder of Catholiks In the second omitting p 19. the question of the being of Christs body in the blessed sacrament he impugneth the being of his quantity therein as a thinge saith he held of al papists as an article of their faith which is vntrue as is declared in the answer In the third he inueigheth pag. 37. against the Popes powre to dispense in matrimony before it be consummated which likwise is an opinion of Canonists commonly refuted of Catholik deuines In the fift omittinge true merit which is a point of faith he impugneth condigne merit as a thinge defined by the Councel of Trent p 75. which it is not In the seuenth Article in steede of Traditions conteining things necessary for mans saluation which in the beginning of the article he proposed to impugne he impugneth an erronious opinion p. 131. 132. 133. of Papias about Christs reigne after his iudgement and an other of S. Ireney about Christs age one history about Zachary S. Ihon Baptists father an other concerning ConstaÌ„tins baptisme a probable opinion of Popes priuate teaching the same doctrin with S. Peter and an other concerning our Ladies CoÌ„ception without sin In the eight he oppugneth the keeping of Gods commandments in such a sense as no Catholik dreameth of So that though he had flong down al these matters yet ther had bene no downfal of Popery Is not this fellow think you a iolly challenger of Pâ—pists a goodly downfeller of Popery Is not be one of â—hos 1. Timoth. 1 of whom S. Paul saith willinge to be Doctors of the law know nether what they say nor of what But if we marke the successe which this Champion hath whiles he yet florisheth by him self before â—is
That no points of Christian faith nor that al can not by some way or other be proued by some similitude congruity or probable illation nor that immediatly by testimony of the Church whose testimony in al doctrine of faith can be immediatly proued out of Scripture But only deny that al can be immediatly proued out of scripture by the very words of Scripture and so sufficiently as it sufficeth to captiuate our vnderstanding Articles 39 decreed by Bishops and Ministers 1562. and 1571. into obedience of faith This is directly against the sixt Article of Protestants faith and against Bel in this whole Article But I prooue it as I did the former conclusion For there is no place of al the Scripture which sufficiently proueth al the test Al thinges can not be taken out of Scripture Epiphan haer 61. to be Canonical our B. Lady to be a perpetual virgin and the Sabbath to be lawfully translated from Saterday to Sunday And it shal be more euident out of that which we shal say of Traditions and in answer to Bels arguments For the present it sufficeth that it is so cleare as our very aduersaries do somtime confesse it As See Couel art 4. p. 31. Hooper vvith him Bel p. 134. 135. Luther See Roffens con Luther verit 4. Bellarm. lib. 4. de verb. Dei c. 4. col 164. Luther certaine of Purgatory Bel pag. 134. and 135. art 7. admitteth one point of faith which is not in the Bible professeth that they meane not of it when they say al things necessary to saluation are contained in Scriptures And Luther art 37. said That purgatory can not be proued out of Scripture and yet in the assertion of the same he said That he was certaine there was Purgatory nor cared much what Hereticks babled to the contrary Now let vs come to Bels obiections which albeit for the most part be against Traditions yet because the matters of sufficiency of Scripture and of Traditions are connexed and because we wil keepe his order as much as we can we wil here answer them in that order as they are propunded by him CHAP. II. Bels arguments out of the oulde Testament concerning the sufficiency of Scripture ansvvered Bel citeth dyuers places which make Bel pag. 86. 87. 88. 89. nothing for absolute sufficiency of Scriptures or against Traditions but only bid vs obey and follow the law as Iosue 1. v. 7. and 23. v. 6. Malach. 4. v. 4. omitting therfore these places I answer to other as Deuter. 4. v. 2. and Prouerb 30. v. 6. where God forbiddeth vs to adde to his worde and Deuter. 12. v. 32. where we are bidden to doe to the lorde onely that which he commandeth without adding or taking avvay First that these places make as much against Protestants as Catholicks For they admit one vnwritten Tradition as Bel confesseth and appeareth Bel p. 134. 135. Brent in prolegom Kemnit in examin Conc. Trid. by Brentius Kempnitius the Deane of the chappel and the places cyted by Bel forbid as wel the adding of one thing as of many to Gods worde 2. Secondly I answer that they make nothing against these Traditions which Bel impugneth vz. such as are necessary to Bel pag 86. in praesat Articuli mans saluation for such are indeed Gods worde though vnwritten For the two first places only forbid adding to Gods worde any thing of our owne head or which is mans worde as may be proued First by the reason of the forbiddance prouerb 30. cit vz. least we be disproued and fownde lyers as no doubt we might by adding mans worde which is subiect to lye but not by adding Gods Worde which can neuer proue vntrue though it be not written Secondly because the Iewes did euer adde one thing to Gods written worde as Bel confesseth Conference at Hampton Court p 68. pag. 134. and the Deane of the chappel affirmed they added both signes and words vnto the institution of the Passouer prescribed vnto them by Moyses which addition and Tradition of Ievves added signes and vvords to Gods vvord and their addition confirmed by Christ. theirs saith he was approued by our Sauiour at his last supper And this doctrine was exceeding wel liked in the conference at Hampton Court Thirdly because the Prophets and Euangelists did adde to Moyses law without breaking of the commādement in the aforesaid places 3. Bel answereth That the doctrine of the Bel pag. 89. Prophets is nothing els but an explication of the law But if by the worde explication he vnderstand only such as adde nothing to the sense or meaning of the law but only explicate in other words types or figures the bare meaning of the law he speaketh most absurdly For beside that it is spoken without any reason at al it is against reason and sense to say that al the books of Iosue Iudges Kings and Prophets adde no sense to the law of Moyses For where doth the law of Moyses tel vs of euery worde or action of euery particuler man or woeman recorded in the books of the oulde Testament written since the law was giuen where is euery worde or deede of euery perticuler person in the new Testament And although dyuers actions of Christ especially his death and passion was prefigured in the law yet the like can not be thought of euery action or speech of euery perticuler person so that the words or figures of Moyses law actually tolde whatsoeuer perticuler things ether Prophets or Euangelists euer wrote Wherfore S. Austin S. Austin lib. 1. retract c. 22. recalled what he had said lib. cont Adimant c. 3. That al the precepts and promises in the new Testament are in the oulde For certaine precepts there be saith he not figured but proper which are not found in the oulde Testament but in the new And for this cause Tertullian lib. cont Hermog Tertullian called the Ghospel a supply of the oulde Testament 4. But if Bel by the word explication Hovv traditions are explicatiōs of the lavv comprehend al such additions as though they adde to the sense and meaning of the law yet are ether of their nature or of the intention of the adder referred to the better vnderstanding comprehension and fulfilling of the law as al the reasons similitudes comparisons examples and sentences in an oration are explications of the theame therof because though they adde sense to the sense of the theam yet they al tend to the perfect comprehension of the theame I graunt al the writings of Prophets and Apostles to be explications of the law as hath bene explicated in the second conclusion Chapt. 1. parag 7. 8. but withal adde that the Traditions of the Church are such like explications For what they containe is in like sort referred as a meane to the end to the perfect vnderstanding and fulfilling of the said law and so they are no other additions
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
to preach and testify his truth to infidels to whom if she be no fit witnes the fault is in God to send such insufficient witnesses as infidels are not bound to beleeue 6. And Bel is far deceaued in thinking that seeing or hearing make men sufficient witnesses of deuine and infallible truth or VVhat maketh sufficient vvitnesses of Gods truth the want of them maketh insufficient For not humane sense vvhich is subiect to error and deceit but Gods deuine assistance maketh men infallible and sufficient witnesses of his truth and the want of this insufficient Wherfore S. Mathew was as sufficient a witnes of Christs natiuity which he saw not as of other things he saw and S. Luke as sufficient a witnes of the things he wrote by hear say as S. Ihon who saw and heard almost al he wrote because they were equally assisted by God in their writing And in like sort the Church of what tyme soeuer is equally a sufficient and infallible witnes of Christs truth though she be not an eye or eare witnes of his speeches and actions as the primatiue Church was Because Math. 28. v. 20. Ioan. 14. Math. 16. Christs promises of his presence and the holy Ghosts assistance and that the gates of Hel should not preuaile against her appertaine equally to the Church of al tymes 7. But suppose that the present Church could not be a fit witnes as the primatiue Bel ansvvereth not to the purpose was what is this to the argument that proueth necessity of Tradition because without testimony of the Church we can not discerne true Scripture from false This Bel should ether graunt or deny if he meant to answer to the purpose and not tel vs of an other matter vz. That the present Church can be no fit witnes whereof if it were true wold follow that we can beleeue no Scripture at al seeing we haue no other infallible external witnes of Scripture 8. His second answer is That as Papists Bel p. 134. admit the Iewes Tradition of the old Testament to be Gods word and vvithal refuse many other Traditions of theirs So Protestants admit this Tradition Bel admitteth tradition of the Bible to be Gods worde and reiect al other And pag. 128. He dareth not deny Traditions absolutly yea admitteth them when they be consonant to Scripture Behold the silly fox in the toyle We contend against Protestants That Scripture is not sufficient to proue al points of Christian faith but that Tradition is necessary for some and Bel here confesseth it where is now the downeful of Popery Me thinks it is become the down fal of Protestantry Where is now Bels first proposition pag. 86. 88. That Scripture conteineth in it euery doctrine necessary to mans saluation Where is now that pag. 87. vve must not adde to Gods vvritten vvorde if this Tradition must needs be added therto where is now that the present Church can be pag. 134. not fit vvitnes if by her testimony we come to know Gods truth Where is now the curse which S. Paul as thou saist pag. 117. pronounceth Bel cursed of S. Paul by his ovvne iudgement against him that preacheth any doctrine not conteined in Scipture where is now That Scripture is the sole and only rule of faith 9 But seeing the fox is in the toyle we pag. 128. must needs haue him preach and tel vs of whome he first had this Tradition Perhaps he wil confesse with his brother Doue that Protestants had the Bible as Gods worde Doue of Recusancy pag 13. from Papists Sure I am he can name no other of whome he first had it Likewise he must tel vs. How he beleeueth this Tradition Whether as fallible and humane truth or as infallible and deuine If as fallible and humane surely he can beleeue nothing in the Bible as deuine truth If as infallible and deuine truth surely the Papists Church for whose only testimony speaking of outward testimonies Protestants first beleeue as an infallible truth that the Bible was Gods worde hath infallible authority 10. Nether is Bels comparison true For we beleeue not the old testamēt to be Gods worde for any Tradition which the Iewes haue but which the Catholique Church hath from the Apostles their successors euen as S. Austin writeth from the very Cont. epist fundam c. 4. to 6. seat of Peter to whom our Lord commanded his sheepe to feed to this present Bishop who deliuered vnto the Church and she to vs as wel the olde as the new testament for Gods worde Let Bel if he list beleeue the old testament for the tradition of Iewes and if he can not finde the like vninterrupted tradition for the new testament but in the Papists Church let him confesse that for her authoriry he beleeueth this tradition as infallible truth and I aske no more 11. But what shift findeth he for this notorious contradiction in admitting one tradition and before impugning traditions in general Forsooth because as he saith and it is his fourth solution VVhen Protestants Bel p. 135. say Scripturs conteine al things necessary to saluation they speake of Scripturs already agreed vpon Protestants admit tradition to be such and so exclude not this tradition but vertually include it in their assertion Behold the fox againe in the toile admitting one tradition ful sore against his wil. O violence of truth saith S. Austin l. cont Donatist post Collar c. 24. stronger then any racke or torment for to wring out confession For here Bel in name of Protestants confesseth that Protestants ouerthrovv their ovvne arguments against traditions they must needs admit one tradition which not only ouerthroweth al their arguments against other traditions For why may they adde one tradition to Gods written worde rather then more why may they beleeue any thing out of Scripture and no more why is one tradition equal to Gods written worde and no more How is one tradition certaine and no more But also sheweth that ether they receaue this tradition for no authority at al but only because it pleaseth them or that they beleeue it as infallible verity for the authority which they account but fallible For I aske why they beleeue this tradition If they answer because it commeth from God I demand how they know that Not by the Bible as is euident If by the Church then I aske why they beleeue the Church rather in this tradition then in other and whether they beleeue her testimony to be infallible in this point or no And whatsoeuer they answer they must needs fal into the toile 12. His third solution is That the nevv Bel p. 135. Testament is but an exposition of the olde and therfore may be tryed and discerned by the same But Syr wil you indeed try the new testament Bel vvil examin Scriptures wil you take vpon you to iudge Gods worde Surely this pride exceedeth Lucifers this is
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
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 4. c. 6. par 3. 4. 7. 8. art 7. c. 1. parag 2. c. 9. parag 22. c. 12. parag 3. Bel a foolish phisitian art 7. c. 7. parag 17. Bels godly sense an vngodly shift art 5. c. 3. parag 2. Bels godly keeping Gods commaundements an vngodly breaking of them art 8. c. 1. parag 1. Bel keepeth Gods commaundements or knoweth him not art 8. c. 1. parag 9. Bels ignorance in history art 1. c. 9. par 2. Bels ignorance in latin art 5. c. 4. parag 10. art 7. c. 9. par 19. art 2. c. 4 parag 13. Bels ignorance in logik art 2. c. 6 par 2. 4. Bels ignorance in preaching a. 7. c. 7. par 10. Bel impugneth errors histories opinions in steed of Traditions a. 7. c. 10. par 7. 10. Bel impugneth an opinion of Protestants and Canonists as a point of Popery art 3. c. 1. parag 2. Bel impugneth his owne slanders as a point of Popery art 1. c. 1. parag 5. Bel impugneth a school point as a point of Popery a. 2. c. 1. parag 6. a. 5. c. 2. parag 4. Bels ladder of lying art 2. c. 5. parag 7. Bel maketh Srripture like a neck verse art 7. c. 7. parag 1. Bels malice and folly in reprehending the Rhemists art 5. c. 4. parag 3. Bel noteth S. Austin what is quite against him self art 2. c. 5. parag 6. Bel ouerthroweth at once what he inteÌ„ded to proue in al the Article a. 4. c. 3. parag 8. Bel preferreth reason in matter of faith before authority art 2. c. 1. parag 9. Bels question like to that of the Capharnaits art 2. c. 1. parag 11. Bel recanting art 5. c. 6. parag 8. Bel seemeth a Libertin art 8. c. 1. parag 10. Bels shifts to auoid authority a. 8. c. 2. par 2. Bels vain boast art 5. c. 4. parag 9. Bels vain protestation art 7. c. 12. parag 4. Bel cursed by the law or keeperh it art 8. c. 3. parag 2. Bels vntruths whereof diuers are slaunderous a. 1. c. 1. parag 1. c. 7. par 4. c. 9. parag 28. 33. a. 2. c. 4. par 14. c. 6. par 8. a. 3. c. 1. par 1. 10. 13. a. 4. c. 1. parag 9. c. 2. par 1. 4. 5. 6. a. 5. c. 5. par 7. 9. 10. c. 6. par 1. 2. 4. 5. 9. a. 6. c. 2. par 9. a. 7. c. 3. par 7. c. 4. parag 6. 8. c. 5. par 1. 4. 5. 8. c. 7. par 4. 18. 19. c. 9. parag 22. c. 10. parag 6. 11. c. 12. parag 1. 2. 3. c. 13. par 8. c. 14. par 1. 4. a. 8. c. 2. par 2. Bel wil not haue vs heare Scripture read in Churches art 7. c. 7. parag 16. Bel wil examin Scripturs art 7. c. 9. par 12. Bel wresteth Scripture art 8. c. 1. parag 6. Berengarius dyed a Catholik a. 2. c. 5. par 1. Berhaeans example explicated what they examined art 7. c. 11. parag 4. S. Bernards meaning about possibility of louing God art 8. c. 4. parag 3. 4. S. Bernards meaning about merit art 5. c. 5. parag 9. Byble alone canonical Scripture but not alone Canonical art 7. c. 11. parag 3. Byble conserued and beleeued to be Gods word by Tradition art 7. c. 9. parag 4. Bilson attributing to Kings participation of Gods name power honor homagâ— art 1. c. 7. parag 7. Bishops oath to the Pope made with consent of al Catholik Princes a. 7. c. 14. par 2. Bishops oath to the Pope lawful and antient art 7. c. 14. parag 2. Bishops sweare no rebellion a. 7. c. 14. par 3. Britanny conuerted first to Popery art 7. c. 10. parag 2. C. CAtholiques and Protestants true difference in whome the supremacy is art 1. c. 2. parag 3. Catholiks neuer attributed to the Pope power proper to God art 1. chap. 7. parag 5. Catholiks faith of the Eucharist grownded vpon Scripture and Fathers art 2. c. 1. parag 7. 8. Catholique Church like a prudent nurse art 7. c. 7. parag 17. Catholiques and Protestants opinion about deposition of Princes compared art 1. c. 3. parag 8. Catholiques falsly charged where Protestants might better art 7. c. 1. par 4. Catholiques falsly charged about disobedience to euil Kings art 1. c. 9. parag 34. Catholiques how they think the commandements possible art 8. c. 1. parag 2. Catholiques haue Tradition euen from S. Peter art 7. c. 9. parag 10. Catholiques vse Scripture in vulgare tong art 7. c. 8. parag 4. Caluin attributeth deuine power to Magistrats art 1. c. 7. parag 3. Caluin confesseth S. Austin to thinke inuoluntary concupiscence no true sinne art 4. c. 1. parag 18. Caluin accounteth the sacrifice of the crosse insufficient art 2. c. 4. parag 5. Caluin father of the new Arrians art 7. c. 1. parag 5. Caluins smale account of Gods word when it is against him art 2. c. 1. parag 10. Caluinists become Arrians and Mahumetans art 7. c. 1. parag 5. Ceremonial law perfectly prescribed to the Iewes art 7 c. 2 parag 5 6. Charles made Emperor without consent of Eastern Emperors art 1. chap. 9. paragr 19. Choise propounded to Protestants about Emperors made by Popes art 1. c. 6. parag 3 an other about Traditions art 7. c. 9. parag 3. about Luther art 7. c. 9. parag 16. Christs body to be organical in the sacrament no point of faith a. 2. c 1. parag 6. Christs body in his nariuity in a litle roome art 2. c. 1. parag 12. Christs body in onâ— place naturally in many sacramentally art 2. c. 2. parag 6. Christs body broken in a signe art 2. c. 5. parag 3. Christs body broken in a signe which really conteineth it art 2 c. 5. parag 4. Christs blood is a testament a 2. c. 3 par 7. Christs blood how powred out or shed at his supper art 2. c. 4. parag 8. Christ carâ—yed him self literally or really in his owne hands art 2. c. 4 parag 1. Christ nether killed nor dyeth at Masse art 2. c. 3. parag 6. Christ offered sacrifice at his last supper art 2. c. 2. parag 2. Christs sacrifice at his last supper not imperfect nor at his passion needles art 2. c. 4. parag 4. Christ sacramental being a representation of his natural being a. 2. c. 4. parag 1. ChristiaÌ„s bound to obey as wel the present as the primatiue Church a. 7. c. 13. par 2. S. Chrisostom about Traditions explicated art 7. c. 4. parag 11. S. Chrisostom about reading Scripture explicated and opposit therein to Protestants art 7. c. 7. parag 8. S. Chrisostom how he meaÌ„t that Christ bid vs not immitate his fast a. 7. c. 10. par 6. S. Chrisostom giueth not people liberty to expound Scriptures contrary to their Pastors a. 7. c. 7. parag 8. Churches authority not mere humaine art 7. c. 9. parag 21. Churches authority concurreth to deuine saith art 7. c. 9. parag 20. Churches authority both first brought and continued S. Austin in beleefe of the Ghospel art