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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	acknowledge_v	church_n	scripture_n	3,085	5	6.3603	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00797	True relations of sundry conferences had between certaine Protestant doctours and a Iesuite called M. Fisher (then prisoner in London for the Catholique fayth:) togeather with defences of the same. In which is shewed, that there hath alwayes beene, since Christ, a visible church, and in it a visible succession of doctours & pastours, teaching the vnchanged doctrine of fayth, left by Christ and his apostles, in all points necessary to saluation and that not Protestants, but only Roman Catholiques haue had, and can shew such a visible church, and in it such a succesion of pastours and doctours, of whome men may securely learne what pointe of fayth are necessary to saluation. / By A.C.	A. C.; Sweet, John, 1570-1632, attributed name.; Floyd, John, 1572-1649, attributed name.; Fisher, John, 1569-1641, attributed name.	1626 (1626)	STC 10916.5; ESTC S118355	64,677	92

nobis tenetur veritas cùm id facimus quòd vniuersae placet Ecclesiae quam earundem scripturerum commend at authoritas We hold the verity of Scriptures when we do that which pleaseth the whole Church which the authority of the same scriptures doth commend But what answere the chaplaine can make I cannot easily guesse vnles with vs he acknowledg authority of church-tradition to be necessary in this case p The Iesuite did not aske this question as doubting of the diuine authority of Scripture but to make it seene that beside scripture which the B. sayd was the Onely foundation of Faith there must be admitted some other foundation to wit Vnwritten Tradition and this of infallible authority to assure vs infallibly that these Bookes are diuine which to be diuine is one point infallibly belieued by diuine Faith and yet cannot be infallibly proued out of Onely Scripture therefore Onely Scripture cannot be sayd as the B. said to be the Onely foundation of Fayth or of euery point belieued by Faith I hope the Chaplaine who is so carefull to auoyd all suspition of being familiar with impiety as he would haue no question moued about this point vpon any termes or pretence will not be so impious as to say That to belieue these bookes to be diuine scripture is not a point of diuine Faith or that this point being so important as it is to be most firmely belieued is belieued by diuine Faith without any ground or foundation or without a sufficiēt infallible diuine foundatiō of Gods word written or vnwritten Sith therfore this is a point of Faith hath a foundation yea an infallible foundation it is not against either art or equity or piety for confutation of Error and confirmation of Truth to enquire what particuler foundation of Gods word written or vnwritten doth assure vs infallibly that these particuler bookes containe the sole and whole truth of God belieued by christian Fayth Neyther need any be troubled or endangered by this question but such as not finding any sufficient foundation in gods word written do pertinaciously resolue not to belieue any thing to be Gods word which is not written Those that belieue that there is a word of God partly written and partly vnwritten according to that of S. Paul 2. Thess. 2. Hold the Traditions whether by our word or Epistle do easily without too much turning in a wheele or circle answere the question See the Reply to M. Wotton M. White in the Introduction of which mention is made in the Relation where this and diuers other important matters pertayning to the drift of this Conference are handled at large q The Chaplaine saith that some body tould him that the B. vntied the knot But why doth not the Chaplaine tell how he did vntie the knot It seemeth the knot was not well vntied when the Iesuite had a Reply so ready as is insinuated by his only going againe and reading in the Book which he had so rudely writen Although a Praecognitum in faith need not be so cleerly knowne as a praecognitum in science yet there must be this proportion that as primum praecognitum the first thing foreknowne in a science must be primò cognitum first knowne must not need another thing pertayning to that science to be priùs cognitum knowne before it So if in Faith the Scriptures be the first and only foundation and consequently the first thing knowne primùm praecognitum it must be in Faith primò cognitum first knowne and must not need any other thing pertayning to Faith to be priùs cognitum knowne before it so Church-Tradition which is one thing pertayning to Fayth could not as the Chaplain saith it is and as indeed it is be knowne first and be an Introduction to the knowledge of Scripture Moreouer like as sciences which suppose a principle proued in a higher science cannot haue certainty of that principle but either by hauing seene that principle euidently proued by other principles borrowed of that higher science or by giuing credit to some that haue seene or haue by succession receiued it from others that haue seene it euidently so proued So Faith cannot haue certainty of her first principles but either by seeing proof from the knowledg of the Blessed which ordinarily no mā now seeth or by giuing credit immediatly to some who haue seene as to Christ who cleerly saw or to the Apostles to whom cleere reuelation I say cleere in attestante was made or by giuing credit to others who by succession haue had it from the first seers In which last case the certainty of these principles can be no greater then is the authority of that succession If it be meerely humane and fallible the science and Faith is humane and fallible Neither can either science or Faith be diuine and infallible vnlesse the authority of that succession be at least in some sort diuine and infallible The chaplain therefore who as it seemeth will not admit church-Tradition to be in any sort diuine and infallible while it doth introduce the beliefe of scriptures to be diuine bookes cannot sufficiently defend the Faith introduced of that point to be infallible vnles he admit an infallible impulsion of the priuate spirit ex parte subiecti without any infallible sufficiently applied reason ex parte obiecti which he seemeth not not hath reason to doe 〈◊〉 this were to open the gap to Enthusiasms of all vpstart Anabaptists and would take away due proportion of Obiect and Subiect and the sweet order of things which diuine prouidence hath appointed It may be that if he would but consider the Tradition of the Church not only as of a Company of fallible men in with sort the authority of it is but humaine and fallible but also as it is the Tradition of a Company which by it owne light sheweth it self to be assisted by Christ and his holy Spirit farre more cleerely then Scripture by it owne light doth shew it selfe to be the infallible word of God he would find no difficulty in that respect to account the authority of Church-Tradition to be infallible and consequently not only able to be an Introduction but also an infallible motiue reason or at least condition ex Parte obiecti to make both it self and the bookes of Scripture appeare infallibly though obscurely to our soule disposed and illuminated by Gods spirit to haue in them diuine and infallible authority and to be worthy of diuine and infallible credit sufficient to breed in vs diuine and infallible Fayth Neither do I see why the Chaplain may not consider the Tradition of the present Church these two waies as well as the present scriptures printed and approued by men of this age For if the scriptures printed and approued by men of this age must be considered not onely as printed or approued by men in regard the credit giuen to them thus considered can be no more then humane but also as printed and by

principall and fundamentall points of Faith 2. M. Fisher might haue asked Whether Onely the words of the Creed are needfull to be held as a sufficient foundation of Fayth or the Catholique senses If onely the wordes then the Arrians and other condemned Heretikes may be sayd to haue held all the fundamentall points sufficient to Saluation which is contrary to the iudgement of Antiquity and is most absurd If the Catholique sense then the question must be who must be iudge to determine which is the catholique sense and whether it be not most reasonable and necessary that the Catholique Church it selfe rather then any particuler man or Sect of men should teach the true sense When especially the holy Ghost was promised to the catholique church and not to any particuler man or Sect of men differing in doctrine from it to teach it all Truth 3. M. Fisher might haue asked whether all points fundamentall were expressed in the creed or not If they be not by what other rule shall one know what is a point fundamentall If all which is fundamentall be expressed in the creed then to belieue only Scripture or to belieue that there is any Scripture at all is not fundamentall or necessary to Saluation but to belieue the catholique church and consequently the truth of all such doctrines of Fayth which she generally teacheth or defineth in her generall councells is fundamentall So as we may say with S. Athanasius Whosoeuer will be saued must belieue the catholique Fayth that is the Fayth taught by the catholique church and this not only in part or in a corrupt sense but in all points and in catholique sense For as the same S. Athanasius saith vnles one belieue the said Catholique faith integram inuiolatam entiere and inuiolate without doubt he shall perish euerlastingly All these questions M. Fisher might haue asked but he at that present only asked Whether all articles of the Creed were held by D. Whyte to be fundamentall To which Question D. Whyte answered That all was fundamentall M. Fisher asked Whether the article of christs descending into hell were fundamentall D. Whyte said Yes Why then said M. Fisher did M. Rogers affirme That the Church of England is not yet resolued what is the right sense of that Article It was answered that M. Rogers was a priuate man M. Fisher replyed That his Booke in the title professeth to be set out by publique authority To which M. Fisher might haue added That the Booke so set out by publique authority beareth title of the Catholique or Vniuersall doctrine of the church of England by which addition is shewed a difference betwixt this book of M. Rogers and some others which were obiected to be set out by licence of the catholique side for these our books are only licenced to come out in the name of such or such a priuate author and as books declaring his priuate opinions but this of M. Rogers was authorized and graced with the title of the Catholique doctrine of the church of England and therfore ought by Protestants to be more respected then other priuate mens books M. Fisher not thinking it necessary to presse this difference returned againe to D. Whytes first answere to the maine argument in which he hauing said That it was sufficient to shew a visible succession of such as held points fundamentall did implicitely graunt it necessary that a succession should be shewed of such visible Pastours as did hold all points which at least himself held to be fundamentall or necessary to saluation Whereupon M. Fisher bad D. Whyte name a continuall companie or succession of visible Protestants different from the Romane Church which they call Papists holding all points which he accounted fundamentall D. Whyte expresly graunted That he could not shew such a visible succession of Pastours and Doctours differing in doctrine from the Romane church who held all points which he accounted fundamentall Which his ingenuous confession I desire the Reader to note applying it to the argument which M. Fisher proposed shewing that Onely the Roman church hath had such a succession For if as the argument vrgeth one such succession hath bene and none differing in doctrine from the Roman can be shewed by D. Whyte being accounted a prime Protestant Controuersist who may teach such as D. Featly as was lately professed by D. Featly himself we may absolutely conclude that no such visible succession was of Protestants so farre as they differ in doctrine from the Roman church and consequently till they assigne some other which they can neuer do they must acknowledge the Romane to be the only church or at least a church which hath had a visible succession teaching the vnchanged Faith of christ in all ages in all points at least fundamentall which being acknowledged worthily might M. Fisher aske as he did aske D. Whyte Why Protestants made a schisme from the Romane church and why Protestants did persecute Romane catholiques contrary to the custome of the ancient Fathers who still kept vnity with other churches although in their opinion holding errours vntill the catholique church by full authority defined them to be errours in Faith and that after such definition of the church which was yet neuer made against the Romane church they would still obstinatly persist in errour as appeareth in S. Cyprians case To these demaunds made by M. Fisher D. Whyte answered We do not persecute you for Religion About which answere I desire the gentle Reader to obserue that M. Fisher asked two Questions 1. Why Protestants made a schisme from the Romane church 2. Why Protestants did persecute Romane catholiques To the first of these questions being about Schisme D. Whyte answered not a word and yet this was the most important Question sufficient to shew Protestants to be in a damnable state vnles they repent and returne to vnity with the Roman church For on the one side it cannot be denyed but that schisme or separation of ones selfe from church-Vnity is a most damnable sinne which cannot be made lawfull for any cause nor cannot without repentāce returning to Vnity be washed away euen with martyrdome it selfe as the ancient Fathers confesse And on the other side it is euident euen confessed by some Protestants that Protestants did separate themselues from the Romane Church which is confessed to be the mother Church and which cannot be shewed to haue separated it selfe from a former church yet extant as the true church of christ must alwayes be visibly extant Neither can there be shewed any other reason why Protestants did make and continue this their separation then were or might haue bene alledged by Heretiques and Scismatiques of ancient times separating themselues from the catholique Roman church For setting asyde all temporall respects which doubtles were but were very insufficient and vnworthy causes why some did first and do yet continue this separation there cannot be imagined any pretended cause which may not be reduced to

as superstitious and the doctrine as erroneous in Fayth yea as hereticall and euen Antichristian All this considered the B. hath no cause to be hartily angry either with the Iesuite for relating or with himself for granting Protestants to haue made a rent or diuision from the Rom. church but might with a safe conscience yet further grant as one did was it not He to an Honorable person That it was ill done of those who did first make the s●paration Which is most true both in regard there can be no iust cause to make a schisme and diusion from the whole Church for the whole Church cannot vniuersally erre in doctrine of Fayth and other iust cause there is none and also for that those who first made the separation Luther and his Associates gaue the first cause in manner aforesayd to the Rom. church to excommunicate them as by our Sauiours warrant she might when they would not heare the church which did both at first seeke to recall them from their nouel● opinions and after their breach did permit yea inuite them publikely with safe conduct to Rome to a Generall Councell and freely to speake what they could for themselues And I make no doubt so farre is the Rom. Church from being cause of continuance of the schismes or hinderance of Re-union that it would yet if any hope may be giuen that Protestantes will sincerely seeke nothing but truth and peace giue them a free hearing with most ampie safe conduct which is more then euer we English catholiques could obtayne although we haue made offers diuers times to come to publique Dispute first in Queene Elizabeth her dayes and also in his Maiesties that now is only requiring the Princes word for our safe●y and equality of Conditions of the dispute Vnto which offer our Aduersaries neuer did nor euer will giue good Answere As one saith Honestum responsum nullum dabunt praeter vnum quod numquam dabunt Regina Rex spondet Aduola Camp inrat Acad. red t This question the Iesuite made chiefly against that part of the B. his last speach in which he said There were errours in doctrine for if the B. meant as the Iesuite vnderstood him to meane that there were errours of doctrine of Fayth in the Generall Church neuer did any lawfull competent Iudge so censure neither can it so be No power in Earth or Hell it self can so far preuayle against the Generall Church of Christ built vpon a Rock as to make it or the pastours thereof erre generally in any one point of diuine truth Christs promises stand Matth 16. 28. Luc. 22. Ioan. 14. 16. and will neuer permit this no not in Antichrists dayes Particuler Pastors and Churches may fall into Heresy or Apostasy but the whole Church cannot It may sometyme not expresly teach or know all diuine truthes which afterwards it may learne by study of Scriptures and otherwayes but it neuer did nor can vniuersally by its full authority teach any thing to be diuine truth which is not and much lesse any thing to be a matter of Fayth which is contrary to diuine truth either expressed or inuolued in Scriptures rightly vnderstood So as no reformation of Fayth can be needfull in the Generall Church but only in particuler Churches in which case also when the need is onely questionable particuler Pastours or Churches must not take vpon them to iudge and condemne others of errour in Fayth but as S. Irenaus intimateth must haue recourse to that Church which hath more powerfull Principality the Church of Rome and to her Bishop being Cheife Pastour of the whole Church as being Successour to S. Peter To whom Christ promised the Keyes Math. 16. For whom Christ prayed that his Fayth might not faile Luc. 22. and whom he charged to confirme his brethren and to feed and gouerne the whole flock lambes and sheep loan 21. people and Pastours subiects and superiours which he shall neuer refuse to do in such sort as that this neglect shall be a iust Cause for any particuler man or Church to make a schisime or separation of himself and others from the whole Generall Church vnder pretence of Reformation either of manners or of Fayth Protestants therefore did ill in first deuiding themselues from the Generall Church and do still ill in continuing deuided from it Neither can those Protestants be excused from intolerable pride insolent madnes who presume to be Accusers Witnesses Iudges Executioners of the sentence pronounced by themselues against the Church in Generall and against the principall and Mother Church and the B. of Rome which is and ought to be their Iudge in this case For although it be against equity that Subiects and Children should be accusers witnesses iudges and executioners against their Prince and Mother in any case yet it is not absurd that in some case the Prince or Mother may accuse witnesse iudge and if need be execute Iustice against vniust or rebellious subeuects or euill children u It is true when the Question is about the Generall Fayth of the church the matter may be made most firme if the church in a Generall Coūcell with the full authority of her cheif Pastour and all other Pastours whome all people must obey Rom. 13. Hebr. 13. decree what is to be held for diuine truth by Visum est spiritui sancto nobis Act. 15. and by adding Anathema to such as resist this Truth For if this be not firme and infallible what can be so firme and well founded in the church which vnder pretext of seeming euidēt Scripture or demonstration may not be shaken and called in question by an erring disputer For if all Pastours being gathered togeather in the name of christ praying vnanimiter for the promised Assistance of the Holy Ghost making great and diligent search and examination of the Scriptures and other grounds of Fayth and hearing ech Pastour declare what hath been the ancient Tradition of his church shall in fine conclude and decree in manner aforesaid what is to be held for diuine truth If I say the Councell in this decree may erre and may be controlled by euery particuler or any particuler vnlearned or learned man or church pretending euident text of Scripture or cleere demonstration supple Teste Iudice seipsis what can remaine firme or certaine vpon Earth which may not by a like pretence be cōtrolled or at least by one or other called in question A Generall councell therefore being lawfully called continued and confirmed is doubtles a most competent iudge of all controuersies of Fayth But what is to be done when a Generall councell cannot be called as many times it cannot by reason of manifold impedimēts or if being called all will not be of one mind As among Protestants and others who admit no Infallible meanes rule or iudge beside Onely Scripture which ech man will interprete as seemeth best to his seuerall priuate Iudgment or spirit it is scarse to

be hoped that all or the maior part will euer so agree as to remaine constant in one and the same mind Hath christ our Lord in this case prouided no meanes no rule no iudge which may Infallibly determine and end controuersyes procure vnity and certainty of belief being so necessary for the honor of God and the good of his church Must people for want of such a iudge rule or meanes continue not only moneths and yeares but whole Ages in vncertainty and disiunity of Fayth and in perpetuall Iarres about euen maine matters of diuine truth There is no earthly Kingdome that in case matters cannot be composed by Parlament which cannot be called vpon all occasions and at all tymes hath not beside the law-bookes some liuing Magistrates and iudges and aboue all one visible King the highest Magistrate and Iudge who hath authority sufficient to end controuersies and procure peace and vnity and certainty of Iudgments about all temporall affayres And shall we thinke that christ the wisest King hath prouided in his kingdome which is the church onely the Law-bookes of Holy Scriptures and no liuing visible Magistrats and Iudges and aboue all One cheife Magistrate and iudge so assisted with his spirit and prouidence as may suffice to end controuersies and breed vnity and certainty of Fayth which neuer can be while euery man may interprete Holy Scripture the Law-booke as he list x The chaplain saith that the B. said not only so but that it was no Generall Councell I answere that if the B. said so it was onely for want of memory that the Iesuite did not relate it so for the Exceptions which the B. did or can make against the lawfulnesse or generallnesse of the Councell of Trent may be made by Arrians against the councell of Nice It is not necessary to the lawfulnesse and generallnesse of a Councell that all Bishops of the world be actually present and actually subscribe or yield assent but that such promulgation be made as is morally sufficient to giue notice that such a Councell is called and that all may come if they will and that a competent number at least the maior part of those which be present yield assent to the decree y As Protestants do thinke that the councell of Trent is not lawfull for hauing in their Iudgment departed from the letter sense of Scripture so did the Arians thinke of the councell of Nice And as Protestants do iustifie that some were sent from the Pope to Trēt and that the Pope was President So doubtlesse did the Arians mislike that at Nice the Pope had Legats who did carry his messages and one of them in his place sate as President z The Chaplain saith that the B. did not say that the Pope made Bishops of purpose c. I answere that the Iesuite doth not say that the B. expresly said to but that by insinuation he did pretend so much which in effect the chaplaine seemeth to graunt when he saith pag. 40. the B. said the Pope made himself a strōg partie in it For although these words may be taken in another sense yet they may also be taken in that sense which the Iesuite by the circumstances of the B. his speach did then vnderstand and expresse in his Relation for that a great number of Italian Bishops which the Chaplain saith the B. alledged as a proof may very well import that the B. cōceiued the Pope to haue made more Italian Bishops then of other Countryes of purpose to haue a strong faction But this proof was so weake as the Iesuite might well say it was no proofe nor worthy of answere or of looking into the book for it it being only a surmise of Aduersaries who are apt to interprete euery thing to the worst Italian Bishops might be more as being neerer as in Greeke Councells more Grecians were present without any factious Combination with the Pope in any other sort then all the Cath. Bishops in the world who are as much vnited with the Pope for matters of Fayth defined in the Councell as any Italian Bishop Neither can the B. proue that any Catholique French or Spanish or of any other Country or the schismaticall Greekes did agree with Protestants in those points which were defined in the Councell especially after it was confirmed by the Pope For they all euen Grecians did do at this day vnanimously oppose Protestāts as appeareth by the Censure of Hieremias the Grecian Patriarch So as if such a free Councell as the B. and others wished were gathered out of East and West Protestants doubtles would be condemned for Heretiques and their negatiue refutes and denialls of ancient Articles for Heresies by more then the double maior Part compared to those who would take their part For although as all Heretiques vse to do Protestants perswade themselues Scriptures to be euident for their opinions and that with euident demon̄trations they should be able to conuince all the world that they teach truth and nothing but truth yet they would find innumerable others as learned to say no more and as well studyed in Scripture and skilfull in making demonstrations who are of another mind a I meruaile in what sort the B. will describe such a Generall Councell and how it should be gathered and what Rules are in it to be obserued which are morally likely so to be obserued as to make an end of cōtrouersies better then our catholique Generall councels b The Chaplaine saith that the B. added a Caution which the Iesuit omitteth saying The determination of a Generall coūcell erring was to stand in force and haue externall obedience at least yielded to it till euidence of Scripture or a demonstration to the contrary made the errour appeare and vntill thereuppon another Councell of equall Authority did reuerse it I answere that added Caution which eyther was not then added or not remembred by the Iesuite maketh the B. his Answere far worse then as the Iesuit did relate For whereas the Iesuite relateth onely thus Although it may erre this caution maketh the case to be that it doth actually erre And whereas the Iesuite relateth That we not knowing whether it do erre or not but only that it may erre are bound to hold it till another come to reuerse it this caution doth put the case so as if the determination of a Generall Coūcell actually erring were not ipso iure inualide but such as is to stand in force to haue externall obedience at least yielded vnto it till not onely morall certainty but euidence of Scripture or a demonstration to the contrary make the errour appeare and after the errour appeareth yet we must continue this yeilding of obedience And how long Vntill thereupon a Councell and not euery Councell but of equall authority do reuerse it which perhaps will not be found in a whole Age. Verily I can not belieue that the B. vpon better aduisement will allow this Caution or giue any

Reports giuen out about them to his priuate disgrace and to the preiudice of the Catholique Cause Neither then did he spread papers abroad but only deliuered a very few Copies to speciall friends and this not with intent to calumniate either the B. or the Doctor or to make the papers common but to enable his friends to answere and countermaund such false Reportes as they had heard or might heare Which being so I do not see how the Chaplaine can free himself from the faults of partiality and Calumny wherof he doth accuse the Iesuite vnles he do by some other proofs better then his owne or his Maisters bare affirmation proue that the Iesuite spread such papers shewing also particulerly wherein he did relate partially to his cause and calumnlously against the B. I say relate in regard I do not at this present promise to examine exactly all doctrines insinuated in the Iesuits Relation and impugned by the Chaplaine as neither hauing sufficient leysure nor commodity of Bookes requisite for such a worke but the Relation to haue bene sincere and true free from partiality more free from calumny I vndertake to defend For which purpose I thinke best to set downe the Iesuits Relation for the most part as I find it in the Chaplains printed Copie in greater letters and in a lesser letter the Chaplains chiefest exceptions and my answere vnto them I think the Iesuite himself for his owne particuler respect could be content to let passe this partiall and calumnious Censure of his Relation suffering it patiently as one of the ordinary persecutions which he and others at this day endure for the Catholique Faith and for that peculiar order of life which he professeth vnder the name of the Society of IESVS comforting himself with the exāple of Christ his Apostles who reioyced that they were thoughts worthy to suffer Contumely for the name of Iesus In this respect I say I suppose the Iesuite himself could be content that nothing were said to the Chaplaines Censure But considering the hurt which may come to the common cause by his vniust disgrace I haue thought it necessary to defend the sincerity and truth of his Relation and some of the chief heads of doctrine conteined in it to the intent that hereby men may be moued better to trust what he hath written heretofore or may write hereafter in defence of the Catholique Faith Church lesse trust his Aduersaries who without iust cause do so much endeauour to calumniate his person or writinges M. Fishers Relation of the Conference betvveene a certaine B. and himselfe THE occasion of this Conference was for that it was obserued that in a second Conferēce with D. VVhite all the speach was about particuler matters little or nothing about a Continuall Infallible Visible Church which was the chief and onely point in which a certaine Lady required satisfaction as hauing formerly setled in her mind that it was not for her or other vnlearned persons to take vpon them to iudge of particulers without depending vpon the Iudgment of the true Church This La. therefore hauing heard it graunted in the first Conference that there must be a continual visible Company euer since Christ teaching vnchanged doctrine in all points Fundamentall that is in all points necessary to Saluation desired to heare this confirmed and proofe brought to shew which was that Continuall Infallible Visible Church in which one may and out of which one cannot attaine Saluation And therefore hauing appointed a time of meeting betwixt a certaine B. and my selfe and thereupon hauing sent for the B and me before the B. came the La. a friend of hers came first to the roome where I was debated before me the aforesaid Question and not doubting of the first part to wit That there must be a Continuall Visible Church as they had heard grāted by D. VVhite L. K. c. The Question was which was that Church The La. friend would needs defend that not only the Romane but also the Greeke Church was right I told him that the Greeke Church had plainely changed and taught false in a point of doctrine concerning the Holy Ghost and that I had heard say that euen his Maiesty should say The Greeke Church hauing erred against the Holy Ghost had lost the Holy Ghost The La. friend not knowing what to answere called in the Bishop who sitting downe first excused himself as one vnprouided and not much studied in Controuersies and desiring that in case he should faile yet the Protestant Cause might not be thought ill of it hauing a hundred better Schollers to maintaine it then he To which I said there were a thousand better schollers then I to maintaine the Catholique cause Then the Question about the Greek Church being proposed I said as before that it had erred The B. said that the errour was not in a point Fundamentall Wherupon I was forced to repeate what I had formerly brought against D. VVhyte concerning points fundamentall first reading the sentence of S. Augustine Ferēdus est disputator errans c. Out of which is proued that all pointes defined by the Church are fundamētall Secondly I required to knowe what points the Bishop woulde account fundamētall He said All the points in the Creed were such I asked how then it happened that M. Rogers sayth that the English Church is not yet resolued what is the right sense of the Article of Christ his descending into Hell The B. sayd that M. Rogers was but a priuate man But said I if M. Rogers writing as he did by publique authority be accounted onely a priuate man in what Booke may we find the Protestāts publique Doctrine The B. answered That to the Booke of Articles they were all sworne and the Scriptures only not any vnwrittē Tradition was the foundation of their Fayth I asked how he knew Scripture to be Scripture and in particuler Genesis Exodus c. These are belieued to be Scripture yet not proued out of any place of Scripture The B. said That the Bookes of Scripture are principles to be supposed and needed not to be proued Against this I read what I had formerly written in my Reply to M. Iohn White wherin I plainly in shewed that this Answere were was not good and that no other Answere could be made but by admitting some Word of God vnwritten to assure vs of this point From this the La. called vs desiring to heare whether the B. would grant the Roman Church to be the right Church The B. graunted That it was Further he granted that Protestants made a Rent or Diuision from it Moreouer he said he would ingenuously acknowledge that Corruption of māners was not a sufficient Cause to iustifie their departing from it But said he besides Corruption of manners there were Errours in doctrine which whē the Generall Church would