meanes to know their Authours the one Ecclesiasticall to wit the perpetuall History of the Church since the Apostles departure whereby is produced a morall persuasion and credibilitie than which none can bee greater in that kinde by reason of the antiquity number consent and sanctitie of the witnesses which testifie this the other totally diuine to wit the matter and forme of Doctrine contained in the the said bookes to be 〈◊〉 and if they be can speake in them And that within those bookes is affirmed by the 〈◊〉 Among which 〈◊〉 are taken from the internall matter and maiesty of the bookes and Gregory Valence contained in the same Scripture c. And 〈◊〉 〈◊〉 that the 〈◊〉 of God is seene by faith in the holy faith The Scripture is a faire 〈◊〉 〈◊〉 〈◊〉 You haue before 2. Pet. 1. 19. And 〈◊〉 August And therefore as a 〈◊〉 or 〈◊〉 〈◊〉 others by the same light or 〈◊〉 manifests it selfe so the holy Scripture inlightning the Church demonstrates his owne 〈◊〉 and vertue And thus 〈◊〉 we be first directed and holpen by vnwritten Tradition to know the Scriptures yet the Tradition of the present Church is 〈◊〉 the onely last and principall ground whereunto we resolue 〈◊〉 If the Iesuits Argument be retorted vpon himselfe it will demonstrate that our Faith is finally resolued into holy Scripture and not into vnwritten Tradition for inuerting 〈◊〉 order of the 〈◊〉 and retaining the matter I argue as followeth If the maine and 〈◊〉 points of Faith are 〈◊〉 to be 〈◊〉 because of the 〈◊〉 of perpetuall Tradition vnwritten and 〈◊〉 Tradition vnwritten is beleeued to be Apostolicall because of the authoritie of the Scripture then our resolution that our Faith is Apostolicall resteth finally vpon the Scripture But the Antecedent is true Ergo c. The Assumption is confirmed two waies First by the practise of Papals which confirme their doctrine of Tradition by testimonies of Scripture alledging 2. Thess. 2. 15. 1. Tim. 6. 20. 2. Tim. 1. 16. Secondly because the credit of Tradition in respect of vs dependeth vpon the authoritie of the Church and the authoritie of the Church vpon the Scriptures Both these assertions are maintained by the Papals First They say that the authoritie of Tradition in respect of vs dependeth vpon the Church Gretsar def Bellarm. d. verbo Dei lib. 4. cap. 9. Vitus miletus cont 〈◊〉 loc 27. Error 615. Secondly They confirme the Churches authoritie by the Scriptures 1. Tim. 3.15 Math. 18.17 Eph. 4. 11 12 13 14. Gregorie Valence tom 3. disput 1. punct 1. pa. 40. ibid. punct 7. pa. 327. Driedo d. Eccles. dogm li 2. c. 3. pa. 59. Stapleton triplic c. 15. pa. 179. And thus will they nill they they are compelled to make holie Scripture the last and finall resolution of Faith for if we beleeue Tradition vpon the authoritie of the Church and the Churches authoritie for the Scripture then we must of 〈◊〉 make the Scripture our last and finall resolution of 〈◊〉 which is the Tenet of the Fathers S. Chris. sup Psal. 95. When any thing is deliuered without the warrant of Scripture the hearers thought staggereth sometimes consenting and then againe 〈◊〉 and another while reiecting the same as 〈◊〉 c. but when the testimonie of Diuine Voice is deliuered out of the Scripture it both confirmeth the saying of the Speaker and mind of the Hearer IESVIT So it is that the Scripture of the New Testament 〈◊〉 not be prooued to haue beene deliuered vnto the Church by the Apostles but by perpetuall Tradition vnderwritten conserued in the Church succeeding the Apostles for what other proofe can be imagined except one would prooue it by the titles of the Bookes which were absurd seeing doubt may be made Whether those titles were set on the Bookes by the Apostles themselues of which doubt Tradition only can resolue vs. Besides the Gospell of S. Marke and S. Luke and also the Acts of the Apostles were not written by any Apostles but were by their liuely voice and suffrages recommended vnto Christians as sacred otherwise as also Mr. Bilson noteth they should neuer haue obtained such eminent authoritie in the Church neither should they be now so esteemed but vpon the supposall of Apostolicall approbation but how shall we know the Apostles saw these writings and recommended the same vnto Christian Chnrches but by Tradition ANSVVER The point which the Aduersarie endeauors to prooue is That the Scriptures of the New Testament are beleeued by diuine Faith to come from the Apostles only and principally by the testimonie of perpetuall Tradition vnwritten he endeauoreth to performe this by disproouing other meanes to wit the titles of the Bookes c. The summe of his argument is Either perpetuall Tradition vnwritten is the only ground of this beleefe or else the Titles of the Bookes But the Titles of the Bookes are not the only ground because doubt may be made of their credit c. And some of the Bookes of the New Testament were not penned by the Apostles but by their Suffrages recommended to Christians and so became Authenticall in the Church And this approbation is not expressed in the Titles of the Bookes but is only made knowne by Tradition I answere It followeth not that Tradition vnwritten is the only or principall ground whereupon we beleeue the Scriptures of the New Testament to be Apostolicall although the titles of the Bookes alone are not so for besides the externall Titles there be three other grounds arguing the said Books to be Apostolicall First the inward Subscription 1. Corinth 16.21 and Inscription 1. Rom. 1. 1. of many of these Bookes and namely of all Saint Pauls Epistles except to the Hebrews together with the Reuelations of Saint Iohn and the other Canonicall Epistles Secondly In diuers Bookes there is found apparant testimonie within the same that the Apostles were the Authors Iohn 21. 24. 1. Cor. 15. 10. 1. Tim. 1. 13. Renel 1. 4. Thirdly In those Bookes which want such inward inscription or testimonie the matter and forme of the Bookes their harmonie with the Scriptures of the Old Testament and with those other of the New Testament which haue inscription and the voice of the holy Ghost speaking in them will prooue them to be diuine and if they be diuine then it followeth that they are Apostolicall either by the Apostles owne writing or approbation because the Church of the New Testament is builded vpon the foundation of the Apostles Eph. 2. 20. and our Sauiour himselfe did appoint their Doctrine and Ministerie to be the prime rule of Faith Math. 28. 20. Luc. 10. 16. c. 24. 48 49. And whosoeuer in their daies by preaching or writing instructed the Church must receiue approbation from them Gallath 2. 2. 9. The titles prefixed before the Bookes of the New Testament being ioined with these three grounds formerly
where they preached so 〈◊〉 was necessarie but that they made a large and entire Commentarie vpon all their Scriptures and deliuered the same to posteritie to continue perpetually is not prooued by the confession of Chemnitius and the discord which is in the Commentaries of the Fathers yea of Romists themselues vpon the Scriptures argueth the contrarie IESVIT Whereupon S. Augustine argueth That they that deliuer the Text of Christs Gospell must also deliuer the Exposition affirming That he would sooner refuse to beleeue Christ than admit any interpretation contrarie to them by whom he was brought to beleeue in Christ. For they that can deliuer by vniforme Tradition a false sense why may they not also deliuer a false Text as receiued from the Apostles An argument conuincing and vnanswerable ANSVVER Saint Augustine in the place obiected Lib. d. vtil Cred. cap. 14. confuteth the Manichees who condemned Faith and affirmed That people ought to credit nothing but that which is demonstrated by reason And hee argueth against these Heretikes first out of some of their owne grounds for they were compelled to beleeue something in their Religion vpon report of others and they required people to giue credit to certaine Narrations which could not be demonstrated by reason onely Secondly This Father prooueth the necessitie of Faith because without giuing credit to some report it was impossible to receiue the knowledge of Christ. Thirdly Whereas the Manichees required that men should learne to know Christs word from them Saint Augustine saith That if he had no better Guides to follow than such new and turbulent Companions as those Heretikes were he should sooner persuade himselfe not to beleeue in Christ than to beleeue vpon their bare report or to receiue this Faith from any other than from those by which he first beleeued But Saint Augustine in this place treateth not of the sense of the Scripture neither doth he say absolutely that he would sooner refuse to beleeue Christ than to admit any interpretation contrarie to them by whom he was brought to beleeue in Christ but he speaketh comparatiuely and according to humane reason hee should more easily be persuaded to beleeue nothing than forsaking the authoritie and testimonie of his first Teachers yeeld credit to these men vpon their Hereticall grounds It is cleare that Saint Augustine did not alwayes tye himselfe to the same exposition of Scripture which those that were before him had deliuered For in the questions of Grace and Free-will he found out many expositions by searching the Scriptures which both himselfe and other men before him were ignorant of vntill the heresie of Pelagius arose and in his worke De Doctrina Christiana he makes twofold charitie the modell of expounding Scripture and not the authoritie of Ecclesiasticall Teachers whom hee oftentimes expoundeth with mitigation or reiecteth with modestie and hee is most constant in aduancing the authoritie of Scripture before any Ecclesiasticall authoritie whatsoeuer IESVIT For they that can deliuer by vniforme Tradition a false sence Why may they not also deliuer a false Text as receiued from the Apostles An argument conuincing and vnanswerable ANSWER The Iesuit imagineth that this Argument is inuincible But let not him that girdeth on his harnesse boast himselfe as hee that putteth it off 1. Kings 20. 11. And Sauls brags That God had deliuered Dauid into his hand prooued vaine 1. Sam. 23. 14. and 24. 5. The Argument reduced to forme will discouer its owne weakenesse If the Text of the Scripture may 〈◊〉 easily bee corrupted as the sence then all they which can deliuer by vniforme Tradition a false sence may also deliuer a false Text. But the Text of the Scripture may as easily bee corrupted as the sence Ergo All they which can deliuer by vniforme Tradition a false sence may also deliuer a false Text. The assumption of this Syllogisme which although it were concealed by the Paralogist yet it must bee added to make the Argument perfect is apparantly false and the contrary is true The Text of the Scripture cannot so easily bee corrupted as the sence and therefore it is not necessarie that they which following humane Tradition or their owne inuention may deliuer a false sence shall likewise deliuer a false Text. First the Text of the Scripture is contained in Records and Bookes which are dispersed throughout the whole Christian world and preserued in all Churches and the Coppies and Transcripts of them are innumerable Tradition is in the brest of a few and authentically as Papals affirme in the brest of the Pope and his Church onely Secondly when God Almightie would haue the knowledge and memorie of things to bee perpetuall he commanded that they should bee committed to writing Exod. 17. 14. and 34. 27. Deut. 31. 19. And although the law of nature was ingrauen in mans heart and might haue beene preserued for euer by vniforme succession yet God himselfe wrote the same in Tables Deut. 10.4 and inspired Moses to write it in Bookes Exod 20. Deut. 5. And although the Precepts of the Law of Nature were more firmely fixed in mans heart and the Tradition thereof was more generally diffused than any positiue Tradition can bee yet in processe of time many parts thereof were corrupted both in regard of knowledge and practise Thirdly experience of all ages testifieth that the Text of the Scripture hath beene preserued inuiolable euen among Iewes and Heretickes whereas the sence of the Scripture made knowne by Tradition onely is forgotten in part and they which disagree about the sence and some parcels of the Canon of the Scripture are at one concerning the verie letter of the Text. For although there were some which in antient time reiected the Epistle of St. Iames and the latter of St. Peters c. yet the literall Text of these Scriptures was faithfully preserued alwayes in the Church Fourthly whereas the Iesuite compareth vnanimous Tradition of the sence of Scripture with the written letter and Text of the Scripture vnlesse he equiuocate in the name terming that Tradition which is collected from the Scripture such vniforme Tradition as he boasteth of is verie rare for it must be such as in all ages and in all Orthodoxall Churches hath beene the same Now the most vndoubted and vniforme Tradition of all other is concerning the number and integritie of the Bookes of holy Scripture and yet in this difference hath beene betweene one Church and another and the later Romane Church disagreeth with the antient the one denying and the other affirming d the bookes of Macchabees to be Canonicall The Articles also of the late Popish Creed compiled by Pope Pius the fourth are not agreeable to the antient Tradition of the Catholike Church or to the Tradition of the elder Romane Church it selfe and among sundrie other matters in question betwixt vs this Iesuit is not able to shew by
certainetie of Christianitie cannot but with it fall to the ground ANSVVER The totall certainetie of Christianitie dependeth not vpon a Church illustrious and conspicuous to the eie of the whole world and hauing such externall pompe and Visibilitie as Papals imagine Therefore if such a Church be ouerthrowne that is be proued in sundrie Articles to be corrupt and vnfound which is our Tenet concerning the present Roman Church the certaintie of Christianitie may still subsist The Tenet which wee maintaine touching the qualitie of the present Roman Church 〈◊〉 to the reformation of errours and abuses in the same and not to the ouerthrowing of the lawfull authoritie of the Visible Church The certainetie of Religion in the time of the Iewes did depend as much vpon the authoritie of the Visible Church of Iuda as it can in our daies depend vpon the authoritie of the Roman Church or of any other for that Church was by office the keeper of the Canonicall Scripture Rom. 3 2. the teacher of heauenly trueth Ezek. 44 23 Mal. 2 7. a ministeriall Iudge of controuersies Deut. 17 9. Ezek. 44 24. and yet notwithstanding the said Church was reprooued by the holie Prophets Mal. 2 8. 2. Chron. 29.6 7. Esay 56 10. Ezek. 34. and the religious kings of Iuda reformed the same 2. Chron. 14.3 4. and cap. 17.7 8 9. and cap. 29.3 c. and cap. 34.3 4. and cap. 33.15 Now like as when a Physition discouereth the diseases of the bodie and prescribeth remedies and medecines he doth thereby heale and not destroy the state of the bodie so likewise they which out of the Oracles of God haue reuealed the errours and corruptions of the Roman Church and sought reformation thereof doe not ouerthrow the certainetie of Christianitie nor impaire the lawfull authoritie of the Church but repaire and establish the same IESVIT If it be hidden and made inuisible men must needs wander in the search of the first deliuered Christian Doctrine without end or hope of euer ariuing at any certaine Issue And if this Controuersie be not examined and determined in the first place disputation by Scripture will proue fruitlesse by the sole euidence whereof no victorie can be gotten against proteruious error or at least not victorie that is verie apparant neither will answers about particular Doctrines satisfie a mind preoccupated with a long continued dislike of them ANSVVER In this Section two things are deliuered First If the Church be hidden c. Secondly Controuersies cannot be decided by sole Scripture c. To the first I answer The Church that is the societie of Christian people professing sauing Faith is at no time totally bidden and inuisible but in Persecution the same may be hidden and vnknowne to them which 〈◊〉 no will to know it 2. Cor. 4 3. or which defire to know it that they may persecute and oppresse it Reuelat. 12 14. And the same may sometimes cease to be largely and in a 〈◊〉 and pompous manner visible Math. 10 23. and 23 34. Heb. 11 38. And in the state of Persecution when the same is hidden and vnknowne to enemies the friends of this Church to whom it is knowne may by the Ministerie thereof exercised in priuate receiue the certaintie of beleefe and if it be vnknowne or hidden to any of them these may by priuat reading or meditation of that which they haue formerly learned supplie the defect of publique Ministerie euen as some Christians at this day being slaues in Turkie or Barbarie may be saued without externall Ministerie And it is also possible for such to be Instruments of conuerting and sauing others Ruffin Hist. Eccles. li. 1. c. 9 10. Besides we do also acknowledge that the Popish Church although it were corrupt and vnsound in many things yet it preserued the Bookes of holie Scripture and taught the Apostles Creed and sundrie parts of Diuine veritie collected from the same and by these Principles of Christianitie preserued in that Church iuditious and pious men might with studie and diligence find out what was the first deliuered Christian Doctrine in such things as are necessarie to Saluation as in the Iewish Church when the same was corrupt in manners and doctrine Mal. 2 8. Esay 56 10. 2. Kings 16 11 16. Marc. 6 34. the Bookes of holie Scripture and many remnants of Diuine truth which were able to saue Gods elect remained and were sufficient Principles from whence all sauing truth might be deriued and pernitious errours and abuses discouered and reformed And thus although the true Church be granted at sometimes to be hidden and inuisible in manner before expressed well affected people shall not want all meanes to vnderstand what was the first deliuered Christian faith The Iesuit in the next passage laboureth to make it appeare impossible to end and determine Controuersies of Religion without the authoritie of a perpetuall visible Church whose iudgement is alwaies infallible and free from all error But if his speech be resolued from a Rhethoricall flourish into forme of Argument the loosenesse of it will appeare For he proceedeth in this or the like manner IESVIT By all such meanes as is of it selfe sufficient to declare what was the first deliuered Christian Doctrine apparant victorie may be gotten against proteruious errour and minds preoccupated with long dislike of particular Doctrines may be satisfied By sole Scripture no apparant victorie can be gotten against proteruious errour neither can long dislike of particular Doctrines be satisfied Ergo sole Scripture is not a sufficient meanes to declare what was the first deliuered Christian Doctrine ANSVVER First If by apparant Victorie be meant such Victorie as proteruious errants will confesse or persuade themselues to bee a Victorie against them then the Maior Proposition is false For when our Sauiour himselfe confuted the Pharisees by such demonstration as none could be greater yet they resisted the Truth and in like sort they resisted St. Stephen Acts 7 53. and S. Paul Acts 28 23. and in the best Councels of Nice Ephesus c. no such apparant Victorie was gotten of proteruious Heretiques Secondly If by apparant Victorie be meant a true and sufficient confutation and conuiction of Errants then the Minor is false for that is a sufficient means to obtaine Victorie by which our Sauiour himselfe subdued Sathan Math. 4.4 7. and the Heretiques of his time Math. 12 3. 22 29 43. and by which St. Paul confuted the Pharisees and other Aduersaries Acts 17 2. and 28 23. And whereby the Fathers of the Nicene Councell conuicted the Arrians Socrat. Hist. l. 1. c. 6. and which are giuen by inspiration to be an effectuall meanes to reprooue and confute error 2. Tim. 3 16. Chrys. d. fid leg nat But the Iesuit may cauil saying that euen as a sword in the hand of a Giant is sufficient to 〈◊〉 an enemie but not in the hand of a child who
such power in Scripture inspired of God that the maiestie of God shineth in it And this speech is the same in effect with that of Constantine the great reported by Theoderet Hist. li. 1. ca. 24. Obseruans fidem diuinam adipiscor lumen veritatis sequens lumen veritatis agnosco diuinam fidem Marking the diuine Faith I obtaine the light of Truth and following the light of Truth I acknowledge diuine Faith Quod est manifestatiuum alterius simul potest manifestare seipsum sicut lux quo actu prodit colores prodit seipsam cum ego quicquam loquor eadem locutione manifesto rem loguelam sayth Petrus de Lorca 22. q. 1. ar 1. disp 4. n. 8. That which is a manifestator of another thing may together manifest it selfe as appeareth inlight which doth manifest it selfe by the same act whereby it sheweth colours and by speech for when I speake by one and the same speech I manifest the thing spoken and mine owne speaking The same is affirmed by Peresius Canus Fra. Petigianus and it is so farre from being vnlikely that the holy Scripture when it is receiued doth manifest it selfe and his author that it is most absurd to imagine the contrarie for the Scripture is a diuine light Psal. 119.105.2 Pet. 1.19.2 Cor. 4. 6. And it is the voice and speech of God Luc. 1. 71. And the Iesuit cannot persuade any reasonable man to thinke that God almightie who bestowed tongues and voices vpon men with abilitie so to expresse themselues that others might vnderstand their voice and know them by it should speake himselfe in the Scripture so darkely and secretly that people when they are eleuated by grace cannot discerne the same to be his word or voice We know other creatures to be Gods worke by footsteps of his power wisdome and goodnesse appearing in them The holy Scripture excelleth all created things in wisdome and perfection it cannot therefore be destitute of signes and impressions to manifest vnto them which are inspired with grace vnto beleeuing that God himselfe is the author IESVITS 3. Argument If the mayne and substantiall points of Christian faith must be firmely knowne and beleeued before we can securely reade and truely vnderstand the holy Scriptures then the mayne and substantiall points of faith are beleeued not vpon Scripture but vpon Tradition precedently vnto Scripture This is cleare because true faith is not built but vpon Scripture truely vnderstood of man neither can Scripture vntill it be truely vnderstood of a man bee to him a ground of assured persuasion But we cannot vnderstand the Scripture securely and aright before wee know the substantiall Articles of faith which all are bound expresly to beleeue the summarie comprehension of which point is tearmed The rule of faith Tertul. de prescrip c. 13. ANSVVER The sequel of the Maior is denied It followeth not that although the mayne and substantiall points of faith must be firmely knowne and beleeued before we can securely reade and truely vnderstand the holy Scriptures in the particular texts and sections thereof therefore the said substantiall points are not beleeued vpon Scripture but vpon Tradition vnwritten The reason of the inconsequence is for that the mayne and substantiall points of faith may be knowne and beleeued by the doctrine of the Scripture touching the said points deliuered to people by those which haue faithfully collected the same into a Summarie out of the particular and distinct sentences of the holy Scriptures And they that beleeue this doctrine of the Scriptures may attaine the knowledge and faith of substantiall points of Christianity before themselues can reade and vnderstand the said Bookes yet they resolue not their faith into vnwritten Tradition according to the Popish meaning where by vnwritten Tradition is vnderstood doctrine of faith neither expresly nor inuoluedly contained in holy Scripture but into the doctrine of the Scripture collected and deliuered vnto them by others and vertually and immediately into the holy Scripture it selfe as I haue formerly shewed in answer to the second Argument That which followeth in the obiection touching the rule of faith prooueth not that Christian beliefe is resolued lastly and finally into vnwritten Tradition because the rule of faith is not such vnwritten Tradition as is neither exprefly nor by consequent contained in Scripture but a Summarie of the principall Articles of Christian 〈◊〉 contained in the Apostles Creed and which may be gathered out of the plaine texts and sentences of holy Scripture and therefore all they which resolue their faith into the said rule refolue the same also into the plaine doctrine of the Scripture And that the rule of faith is such it appeareth First by the branches and Articles of that rule which are I beleeue in God the Father Almighty c. And in Iesus Christ his onely Sonne our Lord c. With the rest of the Articles of the Apostles Creed reade 1. Cor. 15.1 2 3.1 Tim. 3.16 And Tertull. in the place alleaged by the Iesuite and in his Booke d. vel virg rehearsing the ancient rule of faith doth not mention any one Article which is not expresly or by deriuation contained in holy Scripture Secondly the rule of faith extendeth not it selfe beyond the bounds of the Gospel Gallath 1.8 Tertul. de prescript c. 6. but all the mayne and substantiall Articles of faith necessary to bee beleeued generally to saluation are contained in the plaine places of Euangelicall Scripture as both 〈◊〉 Augustine and learned Papists themselues affirme wherefore if the rule of faith be only a summarie comprehension of the mayne and substantiall Articles of Christianity and all these Articles are contained in holy Scripture then it followeth that the rule of faith is not vnwritten Tradition alone according to the Popish meaning but a Summarie of beleese contained in the plainer sentences of holy Scripture either expresly or by deduction 〈◊〉 〈◊〉 〈◊〉 li. 3. d. doct Christ. c. 2. saith Let a man seeke the rule of faith which he hath learned of 〈◊〉 places of Scripture and of the authoritie of the Church now the plainer places of Scripture are a part of Scripture and the authority of the Church exceedeth not the bounds of the Scripture according to St. Hierom. com Mich. c. 1. And Durand the famous Schooleman 2. dist 44. q. 3. n. 9. Out of the former definition of the rule of faith it followeth That because according to our Aduersaries doctrine the beleefe of Christians touching all maine and substantiall points of faith is resolued into the rule of faith and the said rule exceedeth not the limits of holy Scripture being onely a summarie comprehension of the principall heads of Christian doctrine collected from the plainer places of Scripture and propounded by the authority of the Church confined to Scripture that therefore the finall resolution of faith is not made into Tradition vnwritten
Church since the Apostles is the prime originall ground of Faith more fundamentall than the Scripture This assertion is Antichristian and impudent for can any thing be more fundamentall than the foundation or of greater authoritie than the word of God S. Peter speaking of the Propheticall Scriptures equalleth the same to the sensible voice of God which was vttered in the Apostles audience from heauen Math. 3.17 c. 17.5 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We haue the most sure word of Prophesie c. vpon these words S. Augustine d. verb. Apostoli serm 29. commenteth as followeth Et cum dixisset hanc vocem audiuimus de Coelo delatam subiunxit atque ait habemus certiorem propheticum sermonem sonuit illa vox de Coelo certior est propheticus sermo when the Apostle had said We heard this voice from heauen he addeth further and saith We haue a more sure word of prophesie That voice sounded from heauen and yet the propheticall word is more sure he said more sure not better or truer because that word from heauen was as good and as profitable as the word of prophesie Why therefore more sure Because the hearer was more confirmed by it Our Sauiour himselfe in the Gospell examineth the Traditions of the Pharises and of the Iewish Church then being by the Scriptures Math. 5.6 and 7. Ch. 12.5 c. 15.4 19.4 And the holy Ghost in the new Testament both in the doctrine of Christ and his Apostles confirmeth the Truth which was taught by the authoritie of the Scriptures and Christ Iesus perpetually submitteth himselfe and his doctrine to the triall of the Scriptures and the Apostles after him did the like Acts 26.22 The antient Fathers affirme that the Scriptures are of most eminent authoritie and that wee are aboue all things to giue credit to them and that they are the mouth of God and the verie hand of God and Paul and Peter and Iohn and the whole companie of the Prophets do speake with vs by them and that Faith it selfe by which a iust man liueth is conceiued by them and the Church it selfe is demonstrated to wit tanquam à priori by them But on the contrarie Traditions receiue their authoritie from the Scriptures and may not be admitted vnlesse they agree with the Scriptures And in our Aduersaries Tenet men must first beleeue the authoritie of the Church before they can receiue or beleeue Tradition from all which it followeth that Tradition of the present Church is neither the prime originall ground of Faith nor yet more fundamentall concerning Faith than the Scripture The Trident Councell held it sufficient to equall Tradition with the Scriptures This new master with Baronius Pighius preferreth them before the Scriptures These men perceiue that the Roman Faith cannot subsist vnlesse they depresse the written word of God and exalt the prophane bastardly and Apocriphall Traditions of the Pope They say the Scripture is a breathlesse lumpe a nose of wax a leaden rule Andradius writeth That in the Books of the Scriptures themselues there is no diuinitie or any thing else binding vs to beleeue Stapleton saith That being considered as written it can no way be called the Temple or Tabernacle of the holy Ghost Bosius saith The holy Ghost resideth in the Church more effectually and nobly than in the Bookes of the Scripture And Majoranus hath these words The consent of the Church alone which neuer wanted the spirit of God ought to be of greater esteeme with vs than all mute and tonguelesse Bookes and than all the written volumes which are or euer were and which haue in all ages ministred fuell of contention to the wits of men And Gretsar the Iesuit There would haue beene fewer contentions in the world as I supose if there had beene no Scripture at all Iacob Brower a Reader of Doway saith I would not beleeue the Gospell did not the authoritie of Pope Paul the fift mooue me And lastly it is one of the dictates of Pope Hildebrand canonised by Baronius That no Chapter or Booke of Scripture must bee esteemed canonicall without his authoritie I doubt not but that Romists are able with faire glosses and distinctions to salue these blasphemies and to reconcile dark nesse with light but he that diggeth a pit for people to fall into althought he couer the same with some superficiall tecture is accused by the antient sentence of diuine Law Exod. 21.33 Towards the end of this Section the Iesuit addeth First That the Scripture is not knowne to bee Apostolicall but by Tradition This is false for the Scripture is knowne to come from the Apostles by inward grounds and testimonies contained in it selfe and by the vertue and effects of it as well as by the Tradition of the Church Secondly it is most vntrue that Tradition is knowne to come from the Apostles by it owne light but not Scripture for what internall light hath Tradition more than or aboue the Scripture If it haue then the articles of Popish Tradition Purgatorie adoration of Images c. are more manifest than the articles which Scripture teacheth concerning the incarnation and resurrection of Christ than Heauen and Hell c. Also sacred Scripture is receiued as diuine by all Christians Popish Tradition onely by some The Catalogue of Romish Tradition could neuer to this day be specified and distinctly assigned but the Canon of holy Scripture may Moreouer holie Scripture hath the perpetuall and vnanimous consent of the Primitiue Church Popish Tradition hath not Againe Bellarmine confesseth that nothing is better knowne and more certaine than holy Scripture but if nothing be better known then nothing hath clearer light Thirdly the confirmation of the former to wit What more euident c. is insufficient because that which is known to come from the Apostles by their owne immediat testimonie in writing is more euidently knowne to come from them than that which is affirmed to come from them onely by the report of men which are deceiueable Diuine testimonie maketh things more certaine and infallible than humane The testimonie of the Apostles extant in writing is totally diuine the report of Bishops is in part humane IESVIT And this may bee clearely prooued to omit other pregnant testimonies by the words of our Sauiour in the last of Matthew Going into the whole world teaching all nations baptizing them In the Name of the Father and of the Sonne and of the holy Ghost teaching them to keepe all that I haue commanded you all dayes euen to the consummation of the world A promise of wonderfull comfort vnto them that pawne their soules and saluation vpon Gods word deliuered by perpetuall Tradition For in this sentence appeare these fixe things First That there is still a Christian Church all dayes not wanting in the world so
Vertue Deut. 31. 21. Secondly Their doctrine of Pardons ministred daily occasion of intollerable wickednesse For although their Scholemen plastered the same with subtle distinctions yet the people entertained them according to the outward letter and practised accordingly Thirdly By some part of their doctrine they 〈◊〉 people to commit sinne Equiuocation is a doctrine of Periurie To affirme that it is lawfull to depose Princes and take away their 〈◊〉 in case of Heresie is a plaine doctrine of 〈◊〉 worse than murder and if the Pope may command murder why may he not also command adulterie theft and blasphemie The doctrine of the Popes authoritie to dispence with oathes is perilous and pernitio us to the safetie of mankind making way to all kind of fraud and iniustice If the Roman Church be so apparantly and infinitly holy why doth it openly maintaine Stewes and receiue yearely tribute and part stake with Harlots and wherefore are Sanctuaries the harbours and dennes of Assisines and other enormous delinquents tollerated and supported by this Church It is a monstrous doctrine which was hatched by Pope Vrban and approoued by Baronius That they are not to be iudged murtherers which slay excommunicate persons The exemption of 〈◊〉 from being tried in Causes Criminall before Christian Magistrates is a doctrine which maketh way to most outragious offences Gulielmus Nubrigensis lib. 2. cap. 16. The Iudges complained that there were many robberies and rapes and murthers to the number of an hundred then presently committed within the realme by Ecclesiasticall persons vpon presumption of exemption from the censure of the lawes We cannot be persuaded that the Roman Church is holy in such high and extrordinarie manner as our Aduersarie boasteth because the greatest Clerkes of that societie vndertake the defence of such impieties as are detestable in Nature and condemned by the light of common Reason Garnets Powder-plot hath many Patrons Cardinall Baronius commendeth to the skies yong Henrie the Emperors sonne for rebelling against his naturall father for deposing imprisoning and bringing him with sorrow to the graue what Turke or Sauage would be the encomiast of such vnnaturall and enormous villanie IESVIT Most 〈◊〉 Apostolicall 〈◊〉 a most glorious succession of Bishops and Pastors from the Apostles famous in all monuments of Historie and Antiquitie who were neuer noted as deliuering 〈◊〉 doctrines the one to the other In which proofe that these properties agree to the Roman and be wanting in the Protestant Church J will not inlarge my selfe as I otherwise might as well not to wearie your Maiestie as also not to seeme to diffide the matter being most cleere of your Maiesties judgement wherefore it is more than cleere That the Roman Church is the One Holy Catholicke Apostolicke Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end ANSVVER First If the present Roman Church do want the life and soule of Apostolicall Succession to wit Apostolicall Doctrine locall and titular Succession is only a Pharisaicall cloake or a painted wall Acts 23.3 and common to Caiaphas Paul Samosaten Nestorius and to many other notorious Heretickes Secondly The visible Succession of the Bishops and Pastors of the said Church from the Apostles is not most glorious and famous by the report of all monuments of Historie and Antiquitie but the same hath beene notoriously distained in latter times by Simoniacall entrance of Popes and Prelats by Schysmaticall intrusions and by commutation of the forme of election of Pastors appointed by the Apostles and exercised in the Primatiue Church And whereas the Aduersarie contendeth that Roman Bishops and Pastours hane Succession of doctrine because Ecclesiasticall Historie is silent in noting latter Popes for deliuering contrarie doctrines the one to the other both the Illation it selfe and the antecedent or ground of the Illation are false First it is inconsequent to inserre negatiuely from humane Historie and to say Histories are silent and therefore no such matter was Our Sauiour prooueth the Pharisees and Sadduces to be errants because their present doctrine was repugnant to the Scripture and had the Pharisees or Sadduces replied That their doctrine was the same which Moses the Prophets taught because they had Snccession and Histories were silent when they changed the antient Faith they had iustified themselues vpon as good grounds as Papals do Secondly it is false which this disputer venteth so confidently That Histories and antient Monuments are altogether silent of the Innouations which were made by latter Popes and we are able as in due place it shall appeare to produce testimonies of Historie to the contrarie IESVITS 2. Argument Protestants haue the holy Scriptures deliuered vnto them by and from the One Holy Catholicke and Apostolical Church but they receiued them from no other Church than the Roman Ergo the Roman is the One Holy Catholicke and Apostolicke Church ANSVVER This Sillogisme is peccant in forme and both the propositions are affirmatiue in the second figure which I note the rather because the Aduersarie at the end of his Argument cryeth Victoria saying An Argument conuicting and vnanswerable I must therefore reduce the same to a lawfull forme and then answer That Church by and from which the Protestants receiue the Scriptures is the Only Holy Catholicke and Apostolicke Church The Protestants receiue the Scriptures from the Roman Church Ergo The Roman Church to the Only Holy Catholicke and Apostolicke Church First If this Argument be conuicting and vnanswerable as the Iesuit boasteth then these which follow are such That from which the Russians receiued the Scriptures is the Only Holy Catholicke and Apostolicke Church The Russians receiued the Scriptures from the Greeke Church Ergo The Greeke Church is the Only Holy Catholicke and Apostolicke Church Also that Church from which the Apostles receiued the Scriptures was the true Church The Apostles receiued the Scriptures from the Sinagogue of the Iewes gouerned by the Pharisees Ergo The Synagogue of the Iewes gouerned by the Pharisees was the true Church The deliuerie of the Text of the holy Scriptures is common to the true and corrupt Church and not proper to the Only Holy Catholicke and Apostolicke Church as appeareth by the Synagogue which being a corrupt Church at the time of our Sauiours Aduent yet by the speciall prouidence of God preserued and deliuered the Text of the old Testament Rom. 3.2 And S. Agustine testifieth of the Iewes That they were Librarie keepers to Christians of the Bookes of the Law and Prophets And S. Hierom saith That the Hebrews did not corrupt the Text of the old Testament Also the Donatists and Nouatians deliuered the incorrupt Text of holy Scripture to their followers Secondly the proposition of the former Argument hath another defect The Text of holy Scriptures may be deliuered by a particular Church which is but a member of the vniuersall and therefore it is
inconsequent to conclude That because the Protestants receiued the Scriptures from the Roman Church therefore they receiued them to wit immediatly from the vniuersall Church The Minor proposition to wit the Protestants receiued the Scriptures from no other Church than from the Romane may be taken in a double sence For either it may be vnderstood originally and by way of authoritie that is The Protestants receiued the Scriptures both originally and deriuatiuely from and by the authoritie of the Romane Church onely or else it may bee vnderstood indicatiuely The Protestants receiued the Scriptures by the hand of the Romane Church and were first of all instructed and told by that Church that the same were diuine Bookes yet they receiued them not onely or principally from that church but also from the Primitiue Church which led them originally to the Apostles themselues And besides the former Tradition by reading and studying the holy Scriptures they learned sufficient matter out of those heauenly bookes to confirme them that they were diuine and of God Philemon receiued S. Pauls Epistle by the hand of Onesimus he did not esteeme Onesimus a seruant who had beene a fugitiue an infallible witnesse in himselfe but the argument and contents of S. Pauls Epistle persuaded him that S. Paul was the Author A man may receiue the Kings Proclamation from off a pillar or his great Seale by the hand of a meane clarke So likewise the bookes of holy Scriptures are first conueyed vnto vs by Ecclesiasticall testimonie and Tradition but they containe heauenly veritie and doctrine within themselues which persuade the diligent readers and learners of them that they are diuine IESVIT The Maior I prooue If Protestants haue not the Text of Scripture by and from the one holy Catholicke and Apostolicke Church they cannot be certaine they haue the true incorrupt Text the Apostles deliuered and recommended as Diuine to the first 〈◊〉 seeing the Tradition of any other Church is fallible and may deceiue And if it may deceiue how can they be certaine that they are not deceiued seeing they themselues liued not in the Apostles dayes to see with their owne eyes what Copies the Apostles deliuered But Protestants as they pretend be certaine that they haue the true incorrupt Apostolicall Text of Scripture Ergo they haue it vpon the Authoritie of the holy Catholike Apostolike Church ANSWER The Argument whereby the Aduersarie confirmeth his Maior is this If the Protestants receiue the Scriptures from any other but the Holy Catholique Church they cannot be certaine that the same are incorrupt because a fallible Witnesse may deceiue Answ. They which receiue the Scriptures from the hands of a corrupt Church may be deceiued if there be not some other infallible meanes besides the Testimonie of that Church to assure them But if that Church be onely a Messenger to deliuer and there be found in the thing deliuered that which is certaine and infallible in it selfe to wit the Testimonie of the Apostles and of the Spirit of God speaking in and by those Scriptures Acts 24. 25. then they which immediately receiue the Text of the Scripture from a fallible Church may be certaine that they are not deceiued It is not necessarie that the Messenger by and from whose hands wee receiue immediately the Text of the Scriptures should be infallible in all things for then wee must receiue them from the hands of no particular Church or particular Councell vnconfirmed by the Pope or from any particular Pastour of the Church because these are fallible And according to our Aduersaries Tenet infallibilitie of Iudgement is found onely in the Pope and Councell confirmed by him And from hence it will in like sort follow that for the first two or three hundred yeeres beginning from the death of the Apostles in which time there was no generall Councell yea for certaine Ages after generall Councels began vntill the Canon of the Scripture was expressely assigned by some generall or particular Councell confirmed by the Pope Christians should haue remained vncertaine touching the sacred Authoritie of Diuine Scripture because the meanes by which they receiued them immediately were fallible The Authoritie of the holy Scripture dependeth vpon the immediate Messenger which deliuereth the Bookes vnto vs no more than the Authoritie of the Kings Proclamation dependeth vpon the Sergeant who proclaymes it or sets it vpon a Pillar to be read of all men but vpon the first Diuine Witnesses which wee know to be the Authors of the Scripture not because Pope Paul the fifth or Clement the eight say so but because the Witnesses themselues affirme it in their Scripture or deliuer that in their Scripture by which it is prooued to such as are eleuated by Grace and taught of God IESVIT Now the Minor That they haue the Scripture from the Romane is apparent For what other Church did deliuer vnto Luther the Text of the Bible assuring him that they had it by Tradition of Ancestors time out of mind as giuen originally by the Apostles which is accordingly acknowledged by M. Whitaker and others but particularly by Luther himselfe Ergo the Romane Church is the one holy Catholike Apostolike Church whose Tradition doth deliuer infallibly vnto vs the Text of Scripture ANSVVER The Protestants receiuing the Bookes of holy Scripture by the hand of the Roman Church proueth not the said Church to be the onely holy Catholike and Apostolike Church any more than the receiuing of Baptisme by Heretikes or the Old Testament by the Synagogue of which the Pharisees were a part proue the same to be the true infallible Church IESVIT And if the true Apostolicall Text then also the true Apostolicall Sense ANSWER The sequele is denyed For it is not necessarie that they which truly deliuer the Text shall also truly deliuer the Apostolicall sense and on the contrarie a lying sence may be deliuered by them which retaine the true and incorrupt Letter of the Text as appeareth by the Pharisees Arrians Donatists and many other Heretikes IESVIT This I proue If the Apostles did not deliuer the bare Text but together with the Text the true sense of Scripture to be deliuered perpetually vnto posteritie then they who by Tradition receiue from the Apostles the true Text must together receiue the true sense But all principall Protestants affirme No man doubteth but the Primitiue Church receiued from the Apostles and Apostolicall men not onely the Text of Scripture but also the right and natiue sense which is agreeable to the Doctrine of the Fathers that from the Apostles together with the Text descends the Line of Apostolicall interpretation squared according to the Ecclesiasticall and Catholike sense ANSVVER The Assumption of the former Argument to wit The Apostles together with the Text deliuered the true sense of all their Scriptures to those people to whom they wrote is vncertaine They deliuered no doubt the sense of the Scriptures
Christ to his heauenly Father are thereby made most highly venerable But the Crosse Nailes and Lance were those things which at the instant time of Christs Passion had a residence in Christs bodie and were ioined thereunto as instruments of his Passion and were offered by Christ to his heauenly Father Ergo The Crosse Nailes and Lance are thereby made most highly venerable Both Propositions are false in whole or in part First those things which at the instant time of Christs Passion had a residence in his bodie and were ioined thereunto per contactum phisicum as instruments of his Passion were not thereby made most highly venerable because there is no diuine authoritie or any other snfficient reason to prooue this assertion Secondly these things were seperate instruments and not perpetually conioined to his person and if none did worship them when they were actually conioined there is no reason to thinke that they are to be worshipped being diuided If apparrell when it is ioined to an honourable person may be coworshipped with the person yet when it is diuided from the person and hangeth in a wardrobe or is worne by a Page it is otherwise Whiles God appeared to Moses in the bramble bush the ground whereon Moses stood is called holy Exod. 3.6 But this holinesse being only relatiue transitorie and denominatiue and not inherent or durable the former vision and apparition being finished the ground whereon Moses stood returned to his old condition The like may be said of the water of Iordan considered when Christ was baptised with it and againe considered when his baptisme was finished and out of the vse An Embassador during his embassage is a publicke and honourable person when his office ceaseth the honour consectarie and dependant vpon his office ceaseth also Secondly the latter branch of the assumption to wit the Crosse Nailes and Lance were offered by Christ to his heauenly Father at his Passion is impiously false for nothing was offered by Christ to his heauenly Father at his Passion but himselfe and part of himselfe Heb. 7.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he offered vp himselfe Heb. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the eternall Spirit he offered himselfe without spot to God c. Heb. 10. 10. Wee are sanctified through the offering of the body of lesus Christ once for all 1. Pet. 2.24 Col. 1.22 Heb. 9.12 By his owne bloud he entred once into the holy place c. 1. Pet. 1. 19. And if the Crosse Nailes and Lance were offered by Christ to his Father then we were redeemed with corruptible things contrarie to the Apostles doctrine 1. Pet. 1. 18 and Wood Nailes and Yron were a part of the propitiatorie Sacrifice for the sinnes of the whole world which is a Iesuiticall or rather an Antijesuine doctrine that is a doctrine ascribing to dead creatures Yron Wood Steele Nailes c. that which is most proper to the pretious blood of Iesus This doctrine maintained by Loiolists is most sacrilegious and more to be abhorred than Iudas his lips But it is fulfilled in these men which Clement Alexandrinus saith of heathen Idolaters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they not prodigious monsters which adore stockes and stones IESVIT Out of which J may conclude that Christ Iesus being a true man his Image hath a most euident and vndeniable right to represent him and so to be honoured for his sake ANSVVER Conclusions borrow their strength from their premises but the former premises haue no power to inforce this conclusion For although Christ is a true man yet his painted Image wanteth euident and vndeniable right to represent him because such right presupposeth diuine institution The same represents him and stands for him only by humane imagination which is all the Aduersarie is able to prooue but religious worship must haue a more sound and certaine foundation otherwise we must say to Papals when they are thus prodigall in giuing Christs honour to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 4. 22. ye worship ye know not what If in ciuile worship one should frame an Image or chaire of State in honour of a king and commaund people to kneele and bow to it none will be so foolish as to obey vnlesse such commandement be deriued from the kings authoritie or law But in things religious and heauenly men haue not the same libertie of deuising and commanding as appeareth by Gedeons Ephod Iudg. 8.27 Lastly if it should be granted that artificiall Images did represent figure or teach Christ Iesu by diuine institution as fully as the Bookes of holy Scripture or as the inward conceits and images of the mind yet it were inconsequent to inferre that the same were therefore to be worshipped in such manner as Papals require They were indeed to be vsed with reuerence but reuerent vsing and adoration are diuers actions IESVIT §. 2. THis Worship was euer since the Apostles in the Church without beginning ANSVVER IF it had no beginning how can this man prooue that the Apostles were the Authors IESVIT The disagreeing of Protestants about the time when Worship of Jmages began is a sufficient Argument That there is no beginning thereof assigneable ANSVVER The Iesuits Proposition is Worship of Images hath beene practised in the true Church euer since the Apostles c. His first Argument to confirme this is If Protestants disagree in assigning the time when the worship of Images first began in the Church Then the worship of Images was practised vniuersally and perpetually from the Apostles dayes But Protestants disagree in assigning the time when the Worship of Images first began in the Church Ergo The worship of Images was practised vniuersally and perpetually from the Apostles dayes and consequently the same worship is to be receiued and practised in these dayes First The consequence of the Maior Proposition is denied For is it not ridiculous to argue in this manner Learned Papists disagree in assigning the time when Heathenish Idolatrie first began Therefore Heathenish Idolatrie had his beginning in Paradise But learned Papists Bellarmine Pererius Barradias c. disagree in assigning and pointing foorth the moment of time when Heathenish Idolatrie fist began The time when people first began to offer their sonnes and daughters to diuells is not assigneable And who can certainely report when barbarous people first began to eate mans flesh or when the Assyrian matrons began first to prostitute themselues at the temple of Venus Is it therefore consequent that these customes had their beginning from Noahs dayes because their originall is not assigneable Our aduersaries Achilles therefore Protestants are not able out of approoued Historians to assigne the persons and time who and when began the worship of images in the Church Ergo the said custome is originally from the Apostles rather deserueth contempt and derision than an accurate solution 2. The assumption of the former argument is also denyed For Protestants disagree not in
of Saints and Angels IESVIT I Haue ioyned these two Controuersies together hoping I might doe it with your Maiesties good liking the maine difficultie of them both being the same to wit Worship and Inuocation of Angels and Saints For I am most fully persuaded that if your Maiestie did allow Inuocation of any Saint you would neuer denie that Deuotion vnto the Blessed Virgin Mother of God whom you honour and reuerence aboue the rest though perchance you may dislike some particular formes of our Prayers that seeme to giue her Titles aboue that which is due to a Creature about which I shall in the end of this Discourse endeuour to giue your Maiestie satisfaction ANSVVER ALthough it were granted that some kind or manner of Petition or Compellation made by the Church Militant to the blessed Saints and Angels were lawfull and that we might request them to be Comprecants and to make intercession to God in our behalfe yet the Inuocation of them according to the practise of the Romane Church wherein they pray first of all to Saints and in the last place to Christ and their excessiue worship by Vowes Oathes Offertures conioyning their satisfactions with Christs and confidence in their merits and adoring their Images cannot be iustified for this manner of Deuotion hath no foundation expresse or infolded in Diuine Reuelation and the Primitiue Church did not appoint or practise the same And it encroacheth so neerely vpon the Office of Christ our sole Redcemer Mediator and Aduocate that without expresse and manifest Precept or approbation of the Holy Ghost wee may not esteeme it lawfull The Doctrine of our Church concerning Inuocation and Adoration of the blessed Trinitie our accesse to God by Supplications and Prayers in the name of Iesus Christ our dependance vpon the sole Merits and Satisfactions of our all-sufficient Redeemer and Sauiour haue Precept Example Promise Reasons and Warrantie deliuered in the expresse manifest and indubitate Word of God Ioh. 14. 13 14. cap. 16.24 1. Ioh. 2.1 Heb. 4. 15 16. 1. Pet. 2.5 Heb. 13.15 Also wee haue certainetie of Faith That Christ Iesus our Intercessor and Aduocate hath distinct and perfect knowledge particular and generall of our qualitie state and actions Heb. 4.13 His office is to make intercession for vs Rom. 8.34 Heb. 7. 25. He inuiteth vs most louingly to come vnto him Math. 11.28 Our heauenly Father alwayes heareth him Iohn 11. 42. His compassion towards vs exceedeth the pietie of any creature Ioh. 10. 11. 15. 13. Heb. 4 15. Wee may more safely and with greater comfort speake to our Sauiour than to any Saint or Angell the holy Spirit helpeth our infirmities and teacheth vs to make intercession according to the will of God Rom. 8.26 27. Therefore our praying to God in the name of Christ onely our supplication to the Father to accept vs for the sole merits of our Sauiour is a most safe and faithfull deuotion and our assurance is grounded vpon the word of faith and hauing such promises we cannot be deceiued in our hope 2. Tim. 2.13 Tit. 1. 2. But on the contrarie Romish inuocation directed to Saints Angells and the blessed Virgin their oblation of the merits and satisfaction of creatures with many other branches of their holy seeming deuotion haue neither precept example or promise in the large booke of God notwithstanding the same booke is most abundant in teaching the dutie and forme of prayer And some of our best learned Aduersaries confesse that the doctrine of inuocation of Saints is neither expresly nor infoldedly taught in holy Scripture Therefore his most excellent Maiestie our Soueraigne Lord and King to whose sacred person the Iesuit directeth his former speech may with vnspeakeable ioy and comfort glorie that he is in this article a defender and propugner of that faith which is taught from heauen by the holy Ghost and Papisticall inuocation is no plant growing in the Paradise of holy Scripture by their owne confession neither haue they any meanes infallible to ascertaine themselues and others that the same is a plant which the heauenly Father hath planted or that their deuotion in this kind is necessarie profitable or acceptable to God IESVIT In which question I will suppose without large and particular proofe being able to prooue it by testimonies vndeniable if neede be That worship and inuocation of Saints hath beene generally receiued in the whole Christian Church at least euer since the dayes of Constantine A thing so cleere that Chemnitius doth write in this sort Most of the Fathers as Nazianzen Nissen Basill Theodoret Ambrose Hierome Austin c. did not dispute but auouch the soules of Martyrs and Saints to heare the petitions of those that prayed they went often to the monuments of Martyrs and inuocated Martyrs by name And seeing these Fathers praysed and practised this custome as receiued from Ancestours and as a matter of faith condemning the contradictors thereof as Nouelists and Heretikes to wit Aerius and Vigilantius as is confessed I may further conclude that that custome did not then begin but was come downe from the Apostles which is confirmed by testimonie of the Magdeburgians in acknowledging that in the Fathers next 〈◊〉 the Apostolicall times were found Non obscura vestigia Inuocationis Sanctorum as appeareth by the testimonie of Saint Ireneus tearming the 〈◊〉 Virgin the aduocate of Eue that is of her children ANSVVER You presuppose that which notwithstanding your facing you will neuer bee able to prooue to wit That innocation of Saints according to the doctrine and practise of the late Roman Church hath beene generally and vniuersally receiued as an article of faith or necessarie dutie euer since the dayes of Constantine neither hath Chemnitius whom you alleadge affirmed this but rather said the contrarie First he saith That in the Primitiue Church vntill two hundred years after Christ this doctrine and practise was vtterly vnknowne Secondly he affirmeth that about the yeare 240. some seedes of this doctrine began to be sowne in the Church by Origen Thirdly He saith expresly that for three hundred and fiftie yeeres and vpward the publike practise of Inuocation was vnknowne in the Church And then about the yeere 370 it began to be spoken of in publicke assemblies by Basil Nyssen and Nazianzen vpon occasion of their Panegyricall Orations Fourthly He addeth That notwithstanding these Orations it was not generally and vniuersally receiued in those times but both doubted of and also reprooued and condemned by some and about the 400. yeere Saint Chrysostome interposed and laboured to reduce people to the antient forme of Inuocation And proceeding in his Historicall Narration he sheweth out of Nicephorus lib. 15. cap. 28. that Petrus Gnapheus Anno 470 condemned by the first vniuersall Synode of Heresie was the first Author among the Grecians of mixing
〈◊〉 sinne after Baptisme are renewed by the vertue of Repentance Luc. 22. 62. But it is erroneous that there are two distinct kinds of Repentance one before and the other after Baptisme the one a Vertue onely the other both a Sacrament and a Vertue For where there is the same definition there is also the same thing in kind But Repentance before and after Baptisme hath the same definition and integrall parts to wit Contrition for sinnes committed Confession to God and if need require Confession to men according to the qualitie of the fault Amendment of Life and humble Supplication by Prayer of Faith for reconciliation with God and for remission of sinnes Matth. 3.6 Luc. 3.10 Act. 3. 19. cap. 8.22 cap. 26.20 Also the Grace and promise of Remission is made to Repentance before and after Baptisme Act. 3. 19. 5.31 8.22 Apoc. 2. 5. 16. And if Repentance before Baptisme is no Sacrament What causeth it to be such after Baptisme For no visible Element or signe is added neyther is any promise of a different kind from the former annexed And although the Apostles 1. Cor. 5.3 2. Cor. 2 3. c. cap. 7.8 and also the Primitiue Church vrged a stricter manner and degree of Humiliation vpon notorious Delinquents after Baptisme than before yet this Discipline changed not the kind or substance of Repentance but encreased onely the quantitie and measure thereof IESVIT Fourthly the Romane Church holds That God by Penance forgiuing the eternall punishment doth in lieu thereof manie times appoint a Taske of temporall paine to be endured by the Penitent This reserued penaltie is greater or lesser according to the multitude and grieuousnesse of the sinnes committed and is that for which Penitents may and must satisfie And why may not the Penall Workes performed by the children of God beautified by so manyafore-named excellent Graces be sufficient to deserue of God the remission of this temporall Mulct and cancell the Debt of enduring transitorie paine I could bring Testimonies of the most antient Fathers in great number for the necessitie we haue of suffering these voluntarie afflictions for sinnes and of the efficacitie thereof to expiate sinne with the verie name of Satisfaction there being scarce anie antient Father that hath not taught both the thing and the word ANSWER When God pardons a sinner he doth it not by way of Exchange or Parcelling but remitteth all punishment of Malediction or pure Reuenge For that which is so forgiuen as that after pardon it is not mentioned or remembred and which is cast behind Gods backe and throwne into the bottome of the Sea and which can no where be found and is blotted out of the debt-Debt-Booke of the Almightie is not taken away by commutation of a greater punishment into a lesse but by a free and full condonation of all vindictiue punishment But the holy Scripture and the Primitiue Fathers teach such a remission of sinnes on Gods part to the Penitent Ezech. 18.22 Esa. 38. 17. ca. 43. 25. 44. 22. Mich. 7.19 Ier. 50.20 Heb. 8. 12. 10. 17. Col. 2. 14. Matth. 18.32 S. Augustine If God hath couered sinnes hee will not obserue hee will not thinke vpon them to punish them hee will not take knowledge but rather pardon Gregorie the Great Ignoscendo impunita relinquit By pardoning he leaueth them vnpunished Cassiodorus Remittere est debitum relaxare non causae alicuius interuentu sed pietatis intuitu To remit is to release the Debt not by entercourse of any cause on mans part but by aspect of Pietie Neuerthelesse after great and enormious offences committed by his people God doth chastise them with the Rod of Correction Psal. 89. 33. 1. Cor. 11. 31 32. And this Correction is a paine of Castigation Lament Ierem. 3.39 but not a punishment of Malediction Galath 3. 13. a worke of Gods Mercie rather than of his Iustice. The difference betweene Pontificians and vs in this Doctrine is That we beleeue a remainder of Temporall affliction after remission of the guilt of sinne in this life onely and that for chastisement erudition and probation They maintaine a remainder of temporall punishment after sinne remitted not onely in this present life but after the same in Purgatorie Further we beleeue That the affliction or paine of Chastisement inflicted vpon penitent sinners may by prayer of Faith exercise of Vertue Humiliation and Mortification be eyther remooued or else mitigated and conuerted to the encrease of grace and glorie in those which with patience and holinesse endure the same in this life But wee denie eyther that any paine followeth iust persons after their decease or that in this life they can by Prayer Mortification or any good workes merit release of any Temporall Mulct or satisfie the Diuine Iustice for the least fault or guilt of any sinne on their owne behalfe much lesse for others And whereas the Iesuit affirmeth That he can produce Testimonies of the antient Fathers in great number both for our necessitie of suffering voluntarie afflictions and also for the efficacitie thereof to expiate sinne and to satisfie I answer First That the Fathers and holy Scriptures require workes of Humiliation and Mortification not as meritorious but onely as meanes and causes impetrant or deprecant to appease Gods wrath for sinne Secondly The Fathers vnderstand not the word Satisfaction strictly and in rigor for satisfaction of condignitie as Romists doe but improperly and largely to wit for satisfaction of deprecation congruitie or impetration And according to their acceptation and vse the word Satisfaction comprehendeth Contrition and Confession and not Sacramentall Satisfaction onely Also they require Satisfaction as a remedie against the guilt of Mortall sinne and not onely as a Purgatiue of Veniall sinne or as a remedie against Temporall paine onely But to the end the Reader may euidently perceiue the Popish fraud in peruerting the Sentences of the Fathers concerning Satisfaction I will in this place distinctly compare their Doctrine with the present Romish Tenet First It is consessed That many Fathers vse the word Satisfaction and require penitent Persons to performe the same to God and men Secondly Within the name of Satisfaction they include and comprehend contrition to God confession and amendment of life Thirdly they require satisfaction for the fault and eternall guilt of sinne and not onely for remoouall of temporall punishment Fourthly the word Satisfaction is taken in two notions First strictly for a iust and equall compensation of the iniurie committed against God which Schoolemen tearme Satisfaction of condignitie Secondly for an interpretatiue compensation as Durand tearmeth it grounded vpon Diuine fauour and acceptation and not vpon the compleat dignity of the action The Schoolemen tearme this latter satisfaction of 〈◊〉 and Impetration because God in his fauourable indulgence 〈◊〉 more on mans part as necessarie to
our most gracious King should speake or doe any thing for Antichrist against Christ whose Hope and Vertue and Honour is all in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A TABLE OF THE PRINCIPALL MATTERS CONTAINED in this Booke A ACcidents of Bread and Wine without substance Fol. 430 439 Acts of the Apost chap. 2. v. 42. 507 Adoration and Veneration 208 S. Ambrose receiuing the Sacrament in one kind 503 Angells reioycing at a sinners repentance 515 Angells whether adored 327. 525 527 Antecedent will of God 78 Apostolicall Church 64 98 Assurance of faith 165 S. Augustine 21 68 122 132 200 219 273 296 323 443 Authoritie of the Church 10 133 300 B Baptisme 175 177 Beginning of errour not alwayes assigneable out of historie 131 A Body in many places 180 182 183 The Brasen Serpent 209 Bread called Christs body 397. a figure 401. This is my body 398 416. Christs body no fancie 410 448. not in many places at once 450. Truely receiued in the Sacrament by faith 184 C Caietan and others of Transubstantiation 414 182 A Cammell through the eye of a needle 411. Canonising of Saints 297 The Canopie in the Greeke Church 378 Chastitie of votaries 83 Certainetie of faith not from the Rom. Ch. onely or principally 5 Catholike Church 194 Church taken in diuers notions 49 It consisteth principally of iust persons 51. 53. Obseruations concerning the acceptation of the name Church 51. the authoritie thereof in things adiaphorous 133 300. How the ground and pillar of truth 3.53 The true Church perpetuall 58. It may erre in deliuerie of Tradition 88. it may be in few 59 67 76 104 A corrupt Church may teach some veritie and preserue the text of Scripture 59 117 The present Church not equall to the Apostolicall 118 Councells and Praecepts 527.531 Coloss. cha 1. v. 24. 559 Communion of Saints 557 Communion in one kind 459.470 Concomitance 460 The Councell of Constance 474.501 The Councell of Elliberis 251 No generall Councell for the first 300 yeares 119 Councells of the late Rom. Ch. neither generall nor lawfull 159. Papall Vsurpation and Tyrannie in them 153 A lawfull generall Councell desired by Protestants 157. Acts of Councels not preserued faithfully 128 Corruptions in the Hierarch Rom. Ch. 55.57.97 Conuersion of bread into Christ Bodie 399.400.421 The new Creed of Rome 125 Curiositie to be auoided 582 D Daniel chap. 2. vers 35. 4 Daniel chap. 4. vers 24. Redeeme thy sinnes 546 Discord among Teachers 71.73 Discord of Romists 108.583.585 E Epiphanius of Images 252 Errours in the Church 135. fundamentall and preterfundamentall 147.197 Esay chap. 2. vers 1. 4 Esay chap. 63. 16. 320 The Eucharist receiued by the hand 491. sent to priuate houses in both kinds 504. no reall Sacrifice 464 Exposition of Scripture by Fathers 45 F Faciall vision 35 Diuine Faith not grounded vpon Eccles Historie 128. Historie not alwayes assigneable for change of Faith 131 Fasting not satisfactorie to God for sinne 549 Fathers authoritie 68.87.129 their consent 121 Doctour Field 73.140.196.586 A Figure in the words This is my bodie 396.397 G Galath chap. 3. 〈◊〉 maketh not for Images 281 Gelasius against Transubst 436. and against Communion in one kinde 499 Glasse of the Trinitie 308 Generall Councels 152 156 Good Workes strengthen Faith 519 The Greeke Church 115 H Halfe Communion no Sacrament 484 An Hereticke defined 195 Hierarchiall Church 55.57 Honorius Angustudonensis of the iniquitie of Romists 112 Humane Historie no rule of Faith 128 131 I Idololatrie 269 Indulgences and Popes Pardons a late deuise 562. granted for many thousand yeeres 564 Images and their Worship 206.212 Images of the Trinitie 265 Images a snare to the simple 267 Influence of Christ into Workes maketh them not meritorious 515.516 Inuocation of Saints 288 S. Iohn chap. 20. vers 23. Whose sinnes you remit c. 191 Iustifying Faith 162 K The Kingdome of Christ deuided with the Virgin Marie 362 Kings may bee deposed by Popes and Bishops is the Doctrine of many Pontificians 575 L Latria or diuine Worship 241 Liturgie in a strange tongue 365 Liuing Saints Prayers to them 333 M Manner of Presence in the Eucharist 391.406 Math. 16.18 Vpon this Rocke c. 3 Math. 22.37 Loue the Lord with all thy heart 523 Math. 26. Drinke ye all of this 488.492 Math. 28.20 I will be with you alwayes c. 94.99 Merit of Workes 172.511 Merits of Saints deceased 240 Mediator supreame and subordinate 336 Miracles 85.102 Mother Church 126 Mother of mercie 361 N Nicene second Councell 247 O Omnipotencie 181.446 Oblations to Saints 348 Opposition to the Rom. Ch. 136 Ordination and Vocation of Pastors 98 P Penance no Sacrament stricter in the Primitiue Church 192. 539. 543 Penitentiarie taxe 113 Popes no Lords of Purgatorie 567 Popish Faith nouell 129 Polidor Virgil of Images 249 Prayer to Saints in set formes c. 352 Prayers in a knowne tongue 366.373 on beades 388. not meritorious 548 Priuate Prayer in a knowne tongue 383 Primacie of Peter 157.570 Promise maketh not Workes meritorious 518 Punishment of chastisement 540 Purging Authors 125 Q The Queene of Heauen 363 R Reading Scripture 35.271.272.277.279 Reall presence 178.395 Reason when to be beleeued 438 Receiuing Scripture from the Church 118 Religious honouring of Saints 322 Repetitions of Creeds and Auees 784 Reseruation of the Eucharist 432. in both kinds 505 Resolution of Faith 13 15 20 25 31 38 47 Romane Church 1 2 103 145. a particular Church 109. not vniuersall 111. not Catholicke 201. a stepmother 126. equall to other Churches 109.145 Romists want Apost Traditions 125 586 Romists causers of discord 109 Rule of Faith 〈◊〉 S Sacramentall vnion 405 Saints not omniscient 304. no Prophets 312. in what manner like Angels 317. no Patrons 344 Sanctitie of the Church 81 101 102. and want heereof in the Rom. Ch. 5 57 Satisfaction 534 541 544 555 575 Separation from the Rom. Ch. 106 Serapions Historie about one kind 503 Schisme 107 Silence of Historie no proofe of Faith vnchanged 116 131 143 144 255 Spirituall presence 396 Spirituall eating and drinking 184 Scripture how proued Diuine 24 30 the Mouth and Hand of God 91. Sufficiencie thereof 37 43 147. preserued incorrupt in all ages 23 117 124. wherein obscure 35 45. the translation thereof 29. the exposition and sense 45 121 123. more fundamentall than Tradition vnwritten 49 90. Papists depresse Scripture 92 Succession of Pastors 65. of Romists 115 Successor of Peter 160 Supererogation 522 528 Supremacie Papall hath no ground in Scripture 570 T Tertullian of the Scripture 9. of Indulgences 2. Timoth. 3. 15. c. 39 Theoderit of Transubstantiation 436 Titles of Canonicall Bookes 19 Tradition 45 91 93 150 151 580 Transubstantiation 390. not grounded on Scripture 182 447. the same defined 419. Caietan Scotus c. touching it 182 414 Transelementation 421 Transmutation 420 The Treasure of the Church 552 V Vasques about Adoration 232 Vertues of iust persons 170 The B. Virgin
should be fully and sufficiently knowne as by Diuine and infallible Testimonie Lumine proprio by the resplendencie of that Light which it hath in it selfe onely and by the witnesse that it can so giue it selfe I could neuer yet see cause to allow For as there is no place in Scripture that tells vs such Bookes containing such and such particulars are the Canon and the infallible Will and Word of God so if there were any such place that were no sufficient proofe for a man might iustly aske another Booke to beare witnesse of that and againe of that another and where euer it were written in Scripture that must be a part of the whole And no created thing can alone giue witnesse to it selfe and make it euident nor one part testifie for another and satisfie where Reason will but offer to contest Besides if it were so cleare by 〈◊〉 and in giuen Light What should hinder but that all which heare it and doe but vnderstand the Tearmes should presently assent vnto it as men vse to doe to Principles euident in themselues which dayly experience teacheth vs they doe not And this though I cannot approoue yet me thinkes you may and vpon probable grounds at least For I hope no Romanist will denie but that there is as much Light in Scripture to manifest and make ostension of it selfe to be infallibly the written Word of God as there is in any Tradition of the Church that it is Diuine and infallibly the vnwritten Word of God And the Scriptures saying from the mouths of the Prophets Thus saith the Lord and from the mouths of the Apostles That the Holy Ghost spake by them are at least as able and as fit to beare witnesse to their owne Veritie as the Church is to beare witnesse to her owne Traditions by bare saying they come from the Apostles And your selues would neuer goe to the Scripture to prooue that there are Traditions as you doe if you did not thinke the Scripture as easie to be discouered by inbred Light in it selfe as Traditions by their Light And if this be so then it is as probable at the least which some of ours affirme That Scripture may be knowne to be the Word of God by the Light and Lustre which it hath in it selfe as it is which you affirme That a Tradition may be knowne to be such by the Light which it hath in it selfe If this Argument were in ieast this were an excellent Proposition to make sport withall 3. For the third Either some thinke that there is no sufficient warrant for this vnlesse they fetch it from the Testimonie of the Holy Ghost and so looke in vaine after speciall Reuelations and make themselues by thisvery conceit obnoxious and easie to be led by all the whisperings of a seducing priuate Spirit or else you would faine haue them thinke so For your side both vpon this and other occasions doe often challenge that wee resolue all our Faith into the Dictats of a priuate Spirit from which wee shall euer prooue our selues as free if not freer than you To the Question in hand then Suppose it agreed vpon that there must be a Diuine Faith Cui subesse non potest falsum vnder which can rest no possible error That the Bookes of Scripture are the written Word of God If they which goe to the Testimonie of the Holy Ghost for proofe of this doe meane by Faith Obiectum Fidei The Obiect of Faith that is to be beleeued then no question they are out of the ordinarie way for God neuer sent vs by any word or warrant of his to looke for any such speciall and priuate Testimonie to prooue which that Booke is that wee must beleeue But if by Faith they meane the Habite or Act of Diuine infused Faith by which vertue they doe beleeue the Credible Obiect and thing to be beleeued then their speech is true and confessed by all Diuines of all sorts For Faith is the gift of God of God alone and an infased Habite in respect whereof the Soule is meerely recipient And therefore the sole Infuser the Holy Ghost must not be excluded from that worke which none can doe but he For the Holy Ghost as hee first dictated the Scripture to the Apostles so did he not leaue the Church in generall nor the true members of it in particular without grace to beleeue what himselfe had reuealed and made credible So that Faith as it is taken for the vertue of Faith whether it be of this or any other Article though it receiue a kind of preparation or occasion of beginning from the Testimonie of the Church as it proposes and induceth to the Faith yet it ends in God reuealing within and teaching within that which the Church preached without For till the Spirit of God mooue the heart of man he cannot beleeue be the Obiect neuer so eredible The speech is true then but quite out of the state of this Question which enquires onely after a sufficient meanes to make this Obiect credible and fit to be beleeued against all impeachment of follic and temeritie in beleefe whether men doe actually beleeue it or not For which no man may expect inward priuate reuelation without the externall meanes of the Church vnlesse perhaps the case of necessitie be excepted when a man liues in such a Time and Place as excludes him from all ordinarie meanes in which I dare not offer to shut vp God from the soules of men nor to tye him to those ordinarie wayes and meanes to which yet in great wisedome and prouidence hee hath tyed and bound all mankind Priuate Reuelation then hath nothing ordinarily to doe to make the Obiect credible in this That Scripture is the Word of God or in any other Article For the Question is of such outward and euident meanes as other men may take notice of as well as our selues By which if there arise any doubting or infirmitie in the Faith others may strengthen vs or we affoord meanes to support them whereas the Testimonie of the Spirit and all priuate Reuelation is within nor felt nor seene of any but him that hath it so that hence can be drawne no proofe to others Miracles are not sufficient alone to prooue it 〈◊〉 both they and the Reuelation too agree with the Rule of Scripture which is now an vnalterable Rule by Man or Angell 4. The last which giues Reason leaue to come in and prooue what it can may not iustly be denyed by any reasonable man For though Reason without Grace cannot see the way to Heauen nor beleeue this Booke in which God hath written the way yet Grace is neuer placed but in a reasonable creature and prooues by the verie seat which it hath taken vp that the end it hath is to be spirituall eye-water to make Reason see what by Nature onely it cannot but neuer to blemish Reason in that
to a soule prepared by the present Churches Tradition and Gods grace The Difficulties which are pretended against this are not many and they will easily vanish 1. First you pretend wee goe to priuate Reuelations for Light to know Scripture No wee doe not you see it is excluded out of the very state of the Question and wee goe to the Tradition of the present Church and by it as well as you Here wee differ wee vse this as the first Motiue not as the last Resolution of our Faith wee resolue onely into prime Tradition Apostolicall and Scripture it selfe 2. Secondly you pretend wee doe not nor cannot know the prime Apostolicall Tradition but by the Tradition of the present Church and that therefore if the Tradition of the present Church be not Gods vnwritten Word and Diuine we cannot yet know Scripture to be Scripture by a Diuine Authoritie First suppose I could not know the prime Tradition to be Diuine but by the present yet it doth not follow that then I cannot know Scripture to be Scripture by a Diuine Authoritie because Diuine Tradition is not the sole and onely meanes to prooue it For suppose I had not nor could haue full assurance of Apostolicall Tradition Diuine yet the morall persuasion reason and force of the present Church is ground enough to mooue any reasonable man that it is fit hee should reade the Scripture and esteeme very reuerently and highly of it And this once done the Scripture hath then In and Home Arguments enough to put a soule that hath but ordinarie Grace out of doubt That Scripture is the Word of God infallible and Diuine Secondly Next the present Tradition though not absolutely Diuine yet by the helpe of Diuine Arguments internall to the Scripture is able to prooue the very prime Tradition for so long as the present agrees both with the prime Tradition and with the Scripture it selfe deliuered by it as in this it is found and agreed vpon that it doth and Hell it selfe is not able to belch out a good Argument against it it is a sufficient testimonie of the Scriptures Authoritie not by or of it selfe because not simply Diuine but by the prime Tradition and Scripture vpon which it grounds while it deliuers And both these are absolutely Diuine 3. Thirdly you pretend that wee make the Scripture absolutely and fully to be knowne Lumine suo by the Light and Testimonie which it hath in and giues to it selfe Against this you giue reason and proofe from our selues Your reason is If there be sufficient Light in Scripture to shew it selfe then euerie man that can and doth but reade it may know it presently to be the Diuine Word of God which we see by dayly experience men neither doe nor can First it is not absolutely nor vniuersally true There is sufficient Light therefore euerie man may see it Blind men are men and cannot see it and sensuall men in the Apostles iudgement are such Nor may wee denie and put out this Light as insufficient because blind Eyes cannot and peruerse Eyes will not see it no more than we may denie meat to be sufficient for nourishment though men that are heart-sicke cannot eate it Next wee doe not say That there is such a full Light in Scripture as that euerie man vpon the first sight must yeeld to it such Light as is found in prime Principles Euerie whole is greater than a part of the same and this The same thing cannot be and not be at the same time and in the same respect These carrie a naturall Light with them and euident for they are no sooner vnderstood than fully knowne to the conuincing of mans vnderstanding and so they are the beginning of knowledge which where it is perfect dwells in full Light but such a full Light wee doe neyther say is nor require to be in Scripture and if any particular man doe let him answere for himselfe The Question is onely of such a Light in Scripture as is of force to breed Faith that it is the Word of God not to make a perfect Knowledge Now Faith of whatsoeuer it is this or other Principle it is an Euidence as well as a Knowledge and a firmer and surer Euidence than any Knowledge can haue because it rests vpon Diuine Authoritie which cannot deceiue whereas Knowledge or at least he that thinkes he knowes is not euer certaine in deductions from Principles I say firmer Euidence but not so cleare For it is of things not seene in regard of the Obiect and in regard of the Subiect that sees it is in aenigmate in a Glasse or darke speaking Now God doth not require a full demonstratiue Knowledge in vs that the Scripture is his Word and therefore in his prouidence kindled in it no Light for that but he requires our Faith of it and such a certaine Demonstration as may fit that And for that he hath left sufficient Light in Scripture to Reason and Grace meeting where the soule is morally prepared by the Tradition of the Church vnlesse you be of Bellarmine's opinion That to beleeue there are any Diuine Scriptures is not omninò necessarie to saluation The Authoritie which you pretend is out of Hooker Of things necessarie the verie chiefest is to know what Bookes wee are bound to esteeme holy which Point is confessed impossible for the Scripture it selfe to teach Of this Brierly the Store-house for all Priests that will be idle and yet seeme well read tells vs That Hooker giues a verie sensible Demonstration It is not the Word of God which doth or possibly can assure vs that we doe well to thinke it is his Word for if any one Booke of Scripture did giue testimonie to all yet still that Scripture which giueth credit to the rest would require another to giue credit vnto it Nor could wee euer come to any pause to rest our assurance this way so that vnlesse beside Scripture there were something that might assure c. And this he acknowledgeth saith Brierly is the Authoritie of Gods Church Certainely Hooker giues a true and a sensible Demonstration but Brierly wants fidelitie and integritie in citing him For in the first place Hookers speech is Scripture it selfe cannot teach this nor can the Truth say that Scripture it selfe can It must needs ordinarily haue Tradition to prepare the mind of a man to receiue it And in the next where hee speakes so sensibly That Scripture cannot beare witnesse to it selfe nor one part of it to another that is grounded vpon Nature which admits no created thing to be witnesse to it selfe and is acknowledged by our Sauiour If I beare witnesse to my selfe my witnesse is not true i. not of force to be reasonably accepted for Truth But then it is more than manifest that Hooker deliuers his Demonstration of Scripture alone For if Scripture hath another proofe to vsher it and lead it in then no
beleeued to bee Apostolicall because written in the Scripture of the New Testament and the Scriptures of the New Testament are beleeued to come from the Apostles vpon the voice of perpetuall Tradition vnwritten then our resolution That our Faith is Apostolicall stayeth finally vpon Tradition vnwritten But the maine and substantiall points of our Faith are beleeued to be Apostolicall because they are written in Scriptures and the Scriptures c. are beleeued to come from the Apostles by perpetuall Tradition vnwritten Ergo Our resolution that our Faith is Apostolicall resteth finally vpon Tradition vnwritten ANSVVER If the second part of the Antecedent to wit And the Scriptures of the new Testament are beleeued to come from the Apostles vpon the 〈◊〉 of 〈◊〉 Tradition vnwritten bee vnderstood without any further explication or addition then the sequell of the Maior is denied and if onely or principally bee added to vnwritten Tradition then the Assumption is false First although the Scriptures of the new Testament are beleeued to come from the Apostles vpon the voyce of perpetuall Tradition yet because they are not beleeued thus to descend by the said voyce as vpon the onely or principall ground therefore it is inconsequent to inferre our resolution that our faith is Apostolicall stayeth lastly and finally vpon Tradition If the Argument be reduced to a Categoricall forme the defect will easily appeare That vpon whose voyce the Scriptures of the new Testament are beleeued to come from the Apostles is the grouud whereupon our faith lastly and finally stayeth Perpetuall Tradition is that vpon whose voyce the Scriptures of the new Testament are beleeued to come from the Apostles Therefore perpetuall Tradition is the ground whereupon our faith lastly and finally stayeth In this Argument the Maior proposition is false for that is not alwayes the last ground of Resolution vpon whose voyce and testimony we doe first of all or prioritate or dinis vel temporis in priority of time or order beleeue things because there may be other grounds of beleefe equall or of greater authoritie than the first voyce and the first voyce vpon which we beleeue may be only an introduction or motiue of credibility For example One may beleeue that Moses or the Prophets were the Authors of the Scriptures of the old Testament vpon the voyce and testimony of the Iewes yet this testimony is not the last ground of resolution c. One may beleeue vpon the testimony of Iosephus That Iesus Christ was a wise man yea more than a man and that hee wrought many great miracles and was crucified and appeared againe the third day aliue and was honoured by Iewes and Gentiles yet this voyce and Testimony of Iosephus is not the finall ground of faiths resolution If 〈◊〉 bee taken to these 〈◊〉 that they proceed 〈◊〉 from humane 〈◊〉 whereas the voyce of 〈◊〉 〈◊〉 is 〈◊〉 I 〈◊〉 ere two things First that the 〈◊〉 and 〈◊〉 〈◊〉 of faith is not alwayes made into that 〈◊〉 〈◊〉 vpon whose voyce and 〈◊〉 as appeareth by St. Iohn Baptist for vpon his voyce and 〈◊〉 which did not finally and principally 〈◊〉 their 〈◊〉 his 〈◊〉 〈◊〉 but into the voyce of Christ himselfe Iohn 5. 33 36. Secondly although the vocall Tradition of the Apostles themselues concerning the Scriptures of the new Testament when they deliuered or commended the same to their immediate hearers was totally and perfectly diuine both in regard of the matter testified and in respect of their owne persons who were witnesses immediatly sent and inspired of God yet the subsequent History and report of this former made by those which were remote from the Apostles age is not simply and perfectly diuine but onely in part for when it faithfully reporteth that which the Apostles said and did it is diuine in regard of the matter and thing testified but is humane in regard of the quality of the witnesses and the manner of testification because these succeeding witnesses were not equall in verity to the holy Apostles 〈◊〉 free from possibility of errour nor such as immediatly heard the Apostles Hereupon Aquinas himselfe holdeth that our faith doth onely rest vpon those reuelations which the Authours of the holy Scriptures published and Durand with many other Schoolemen saith that the faith which is grounded vpon the approbation of the Church is onely acquisite And if this be true then because the credit of vnwritten Traditions dependeth in respect of vs vpon the authority of the Church since the Apostles which Churches voyce being not formally diuine can of it selfe onely produce acquisite faith the last and finall resolution of diuine faith cannot bee made into the voyce of Tradition vnwritten And thus much concerning the sequel of the Maior proposition But if the Iesuite when he saith the Scriptures of the new Testament are beleeued to come from the Apostles vpon the voyce of perpetuall Tradition vnwritten doe means that the said Scriptures are beleeued to 〈◊〉 from the Apostles vpon the voyce of vnwritten Tradition 〈◊〉 〈◊〉 〈◊〉 then the assumption is false for they are 〈◊〉 to come from the Apostles by written Tradition as well as by vnwritten and more principally vpon the voyce of the Apostles speaking in and by their Scriptures than vpon the onely testimony of vnwritten Tradition It is vsuall and common for one man to certifie another of such matters as he desireth he should know by an Epistle or writing So likewise the holy Apostles desiring that all the world for whose instruction they wrote should know that these Scriptures are their worke haue declared the same by their owne testimonie recorded in those bookes St. Iohn affirmes that hee is the Author of his Gospell and of the Reuelation Iohn 21 24. Reuel 1 4. St. Paul and other Apostles doe the like concerning the Epistles Rom. 1 1. 2. Cor. 10 10. Collos. 4. 18. 1. Pet. 1 1. Iam. 1 1. Iude v. 1. And that the holy Apostles and Euangelists doe speake vnto people of all ages by their bookes and writings is affirmed by the Fathers St. August saith Ipsum Paulum audi c. Heare thou euen Paul himselfe St. Chrysost. If thou desirest thou mayest heare Paul Peter Iohn and the whole company of the Prophets speaking vnto thee take the bookes of these blessed ones into thine hands reade their Scriptures and thou mayest heare not Paul onely but euen Pauls Lord speaking vnto thee by Pauls mouth But it is obiected against this by Bellarmine and others that counterfeit Authours may speake in the name and person of the Apostles to wit a Bastard Hereticke in the name of St. Bartholomew or St. Peter c. I answere with St. Augustine the same may be done in all humane and ecclesiasticall writings and yet sufficient meanes are found partly in the History of times partly in the writings of euery Authour to confute Impostors And concerning the holy Scriptures wee haue two
expressed are sufficient to prooue that the holy Apostles were the Authors or Approuers of all the Scriptures of the New Testament and if these with other humane motiues of credibilitie be not the same doubt which is made concerning them may with greater probabilitie be made concerning vnwritten Traditions And secluding the authoritie of the Scripture it selfe no other diuine testimonie can be produced to satisfie them which are doubtfull touching the veritie of vnwritten Tradition and the authoritie of the present Church If one will not beleeue the Scriptures because of the authoritie of God speaking in them neither will he beleeue the present Church consisting of persons in whom is possibilitie of error IESVIT For we may distinguish three properties of the Doctrine of Faith to wit to be true to be reuealed of God to be preached and deliuered by the Apostles The highest ground by which I am persuaded and resolued that my Faith is true is the authoritie of God reuealing it the highest ground on which I am resolued that my Faith is reuealed is the credit and authoritie of Christ Iesus and his Apostles who deliuered the same as diuine and sacred but the highest ground that mooueth me to beleeue that my Faith was preached by the Apostles is the perpetuall Tradition of the Church succeeding the Apostles that so teacheth me ANSVVER The last part of the former distinction is denied The highest ground meaning diuine which mooueth vs to beleeue that the doctrine of Faith was preached by the Apostles is not the perpetuall Tradition of the Church succeeding the Apostles but the holy Scripture of the New Testament for the perpetuall Tradition of the Church succeeding the Apostles is beleeued because of the authoritie of the said Church and whosoeuer beleeueth that Tradition or Testimonie must first of all know the Church to be an infallible witnesse But the word of God only the greater and most worthie part whereof by our Aduersaries confession is contained in the Scriptures giueth authoritie to the Church for the Church is founded vpon the word of God Eph. 2.20 and the word of God is the immortall seed which produceth and giueth being to the Church Luc. 8.11 Ia. 1.18 it selfe vpon the Apostles 〈◊〉 word and Doctrine which is principally contained in the Scripture 〈◊〉 Into this principle St. Augustine resolued his faith against the 〈◊〉 who pretended the Scriptures were corrupted confuting them by Tradition of the Church affirming that he would not beleeue the Gospell did not the authority of the Catholike Church induce him assigning this as the last stay of his resolution in this point for though he beleeued the Gospel to 〈◊〉 souer aignely certaine and true vpon the authority of God 〈◊〉 it and that it was reuealed of God vpon the authority of the Apostles who as sacred preached it yet that this Gospel as we haue it came incorrupt from the Apostles he could haue no stronger or more excellent 〈◊〉 than the testimony of the present Church descended by continued succession of Bishops from the Apostles neither can we imagine any higher except we flye to particular and to priuate reuelation which is absurd ANSWER St. Augustines words C. Epist. Manichei c. 4. doe not proue that after he was fully conuerted he resolued his faith finally and principally into the authority of the Church succeeding the Apostles First St. Augustine resolued his faith finally and principally into that which he knew to be infallible and totally diuine But he was not so persuaded of the Church succeeding the Apostles because he thought it possible for the principall members of that Church to 〈◊〉 and be deceiued and he prefers the authority of the Scriptures before the iudgement of Councels and Fathers in which some of our aduersaries place the 〈◊〉 of Ecclesiasticall infallibility Moreouer it appeareth by Saint Augustine in the second chapter of this Booke that he did not make the authority of the Church the highest ground of resolution of his faith for he saith that manifest verity is to be preferred before all other tbings whereby he was held in the Catholike Church but that whose authority must be preferred before all other things is the highest ground of faiths resolution Secondly because St. Augustines meaning in this place is obscure and dubious our aduersaries cannot conclude certainely from hence 1. Some Schoolemen hold that he speaketh of acquisite or Historicall Faith which is an introductiō to infused faith and then it is inconsequent to argue that because Saint Augustine at his first conuersion and being a Nouice in Faith did ground his Historicall faith vpon the authority of the Church therefore the authority of the Church is vniuersally and after men are conuerted the highest ground of resolution Most men are at first induced by externall motiues to giue credit to the Scriptures as the people of Samaria were by the testimony of the woman to beleeue that Christ was a Prophet Ioh. 4.42 Altisiodor summa in prolog li. 3. tr 3.9.4 But as these people afterwards beleeued because of Christs owne words so they which by the Churches authority are first persuaded to heare and reade the doctrine of the Scriptures afterwards by the light of grace doe perceiue the diuine Maiestie wisedome efficacie and verity of the said doctrine and resolue their faith into the diuine authority of the holy Ghost manifesting himselfe in the Scripture or doctrine of the Scripture Secondly other learned Papists hold that St. Augustine in the place obiected by the authority of the Church vnderstood the Church wherein the Apostles themselues gouerned and of which they were parts and then no meruaile if he resolued his faith into the authority of the Church because in this notion the Church comprehends the Colledge of the Apostles whose testimony concerning the Scripture was altogether Diuine And although St. Augustine conioyneth the authority of the latter Church with the former wherein were the Apostles yet he did not equally and with the same manner of beleeuing ground his faith vpon both for when a Preacher deliuereth Apostolicall doctrine we beleeue both the Preacher and the Doctrine and we could not haue knowne the doctrine but by the Preacher yet we resolue not our faith finally and principally into the authority of the Preacher but into the diuine verity it selfe preached by him Euery thing by which we are mooued to beleeue and without whose authority we should not haue beleeued is not the principall obiect whereunto diuine faith is finally resolued as appeareth by miracles preaching instruction of Parents c. IESVIT Vpon the former place of Saint Augustine the Iesuit inferreth That because we haue no stronger or more excellent proofe than the testimonie of the present Churcb descended by continuall succession of Bishops from the Apostles to confirme that the Gospell as wee haue it came incorrupt from the Apostles therefore Saint Augustine resolued his faith that
it was Apostolicall finally and principally into the authority of the present Church ANSWER Saint Augustine deliuers not the former and therfore the Iesuit cannot inferre the latter we haue indeed no stronger or more excellent morall proofe than the perpetual testimony of the Church succeeding the Apostles but we haue a stronger and more excellent diuine proofe to wit the Prophesie of Christ and his Apostles concerning the perpetuall preseruation of the Gospell vnto the end of the world also that the Aposcolical Scriptures were once incorrupt is manifest because they were giuen by diuine inspiration And it is apparant that they were not afterwards corrupted because no authority or sufficient Argument can be produced to procue them in whole or in part to haue been corrupted Now that which being once knowne by diuine testimony to haue beene incorrupt cannot be prooued afterwards to haue been corrupted doth by diuine testimony appeare to be incorrupt because the first diuine testimony standeth still in force The Text of the Gospell was once knowne by diuine testimonie to haue beene incorrupt and it cannot be prooued to haue beene afterwards corrupted Ergo It doth still appeare by diuine testimonie that the Text of the Gospell is incorrupt and the resolution of Faith finally and principally resteth vpon that diuine testimonie and not vpon the 〈◊〉 of the present Church Lastly the harmony coherence of the Gospel both with the Scriptures of the old Testament Lu. 24.27 Act. 28.23 and of the seuerall parts of the Gospel among themselues do manifest that the text of the new Testament is incorrupt For if the same were corrupted in any part corruption of words would produce alteration and difference of matter but we find at this day a perfect harmonie of all the parts of the Gospell among themselues and a perfect agreement of the same with the Scriptures of the old Testament And from the same being an inward Argument we may collect that the text of the Gospell is at this day incorrupt Now hauing so many Arguments besides the authoritie of the present Church to prooue the integritie of the text of the Gospell we do not flie neither is it necessarie to flie to priuat Spirit or particular Reuelation for assurance and that which our Aduersaries obiect against vs saying that we resolue our Faith and Religion into the priuat Spirit is a foolish calumniation for we resolue our Faith into the authoritie of Gods outward word expounded vnto vs by such helpes and meanes as both the Scripture it selfe and the antient Church require as into the diuine motiue and obiect of beleefe and we affirme that his grace and holy Spirit working by the outward meanes inableth draweth and persuadeth the conscience to assent Iohn 6.45 12.37 38.1 Cor. 2.12 c. 12.3 2. Cor. 3.5 Act. 16.14 1. Iohn 2.20.27 Esay 50.5 And herein we flie to no priuat Spirit or Reuelation but maintaine the ordinarie assistance of diuine grace according to the doctrine of the holy Scripture and of S. Augustine and the common Tenet of the Scholemen themselues IESVITS 2. Argument Secondly J 〈◊〉 that common vnlearned people the greatest part of Christianitie are persuaded about all substantiall points of Faith by Tradition not by Scripture Common vnlearned people haue true Christian Faith in all points necessarie and snfficient vnto Saluation but they haue not Faith of all these maine and substantiall points grounded on Scripture for they can neither vnderstand nor read any Scripture but translated into vulgar languages and so if they beleeue vpon Scripture they beleeue vpon Scripture translated into their mother tongue but before that they can know that the Scriptures are truely translated euen in all substantiall points that so they may build of it they must first know what are the maine and substantiall points and firmely beleeue them so that they would not beleeue the Scripture translated against them for if they knew them not before how can they know that Scriptures in places that concerne them are truely translated if they do not before hand firmely beleeue them why should they bee readie to allow translations that agree with them and to reiect the translations which differ from them Ergo Originally and before they know any Scripture they haue Faith grounded on the Tradition of their ancestors by the light whereof they are able to judge of the truth of Translations about such substantiall points as they firmely beleeue by Tradition ANSVVER The question which the Iesuit vndertaketh to prooue in his foure Arguments is that our resolution of Faith stayeth finally vpon the perpetuall Tradition of the Church and not vpon the Scripture His second argument to prooue this is taken from the manner of vulgar and illiterate people in resoluing their Faith For if these being the greater part of Christianitie do ground their Creed touching all points of doctrine necessarie to Saluation vpon Tradition of their ancestors andif they haue true Faith before they know and vnderstand the Scripture then Christian Faith at least-wise among the greater part of Christians is resolued finally into the Tradition of ancestors and not of the Scriptures And he prooueth that these vulgar people haue Faith touching all points necessarie to Saluation before they know the Scriptures because it is impossible for them to read or vnderstand Scripture vntill it be translated into their mother tongue and they are not able to iudge of translations or know them to be true vnlesse they first beleeue the principall points of Christian Faith and by comparing translations of Scripture with the said doctrines of Faith formerly by them beleeued be inabled to iudge of the Truth of Translations This Paralogisme hath certaine ambiguous or equiuocall termes which must be distinguished and then I will applie my answer First the terme of Scripture may be taken for the letter and text of the Scripture together with the names of the seueral Bookes Authors and Sections and secondly it may signifie the doctrine of the Scripture without mention of the particular Bookes Iohn 7.38 Rom. 1 2 3 4. Secondly Resolution of Faith is either distinct and explicite wherein beleeuers are able to declare the seueral reasons of their Faith and to proceed from one reason of beleeuing to another vntill they ascend by degrees to the principall ground or else Implicit and Vertuall wherein beleeuers cannot proceed distinct ly and with explication of the seuerall reasons and grounds of Faith but resting themselues vpon one prime and radicall ground are readie for the authoritie of the same to beleeue all other particular reasons and verities of Faith when they are declared vnto them Thirdly Tradition may signifie either doctrine of Faith and good manners not contained or written in holy Scripture expressely or inuoluedly or else the same doctrine which is found in holy Scripture deliuered by Ancestors or Teachers by word of mouth These distinctions premised I answer the obiection 1.
Granting that some vulgar people and nouices in Faith may attaine beleefe concerning such verities of Christian Doctrine as are absolutely necessarie to Saluation by the Tradition of their Ancestors and Teachers without distinct and explicit resoluing their Faith into the Text of holy Scripture or the particular Bookes or Sections thereof But withall I deny that they can haue sauing Faith without resoluing the same into the doctrine of the Scriptures For example It is an Article of Faith necessarie to be beleeued by all Christians of riper yeres that Iesus Christ is the 〈◊〉 of the World and the same Article is reuealed and taught in many Texts of holy Scripture If a simple rurall person beleeue this Article taught him by his parents and other teachers he beleeueth the Doctrine of the Scripture and vertually grounds his Faith vpon the Scripture although hee know not the Bookes of the Scripture or the particular sentences contained in the same A man which drinketh water flowing from a fountaine or seeth day light although he haue no distinct knowledge of the fountaine or sight of the Sunne which is the cause of light yet hee receiueth water mediatly from the fountaine it selfe and his light principally from the Sunne so likewise rude and illiterate Christians reape the benefit and fruit of the Scriptures and vertually ground their Faith vpon them although they be not able distinctly to looke into them or to resolue their Faith into the seuerall parts and testimonies contained in them OBIECTION Vulgar andilliterate persons do not know or vnderstand the Scriptures neither can they be certaine by their owne knowledge that the same are truely translated in such points as the y are bound to beleeue therefore they cannot ground their Faith finally and lastly vpon the Scriptures ANSVVER 1. If this Obiection were good vulgar people could not ground their diuine Faith vpon Tradition because they haue not distinct knowledge of Tradition or of the qualitie or deriuation thereof Therefore I distinguish of Knowledge out of Bonauenture that the same is two fold to wit either confused and generall or distinct and speciall and a thing may be knowne two waies either in it selfe or in another If vulgar and illiterate people could know and vnderstand the Scriptures neither confusedly nor distinctly neither in themselues nor in any other thing then it were impossible that they should resolue their Faith into them but if they may know them by teaching of others and vnderstand the Doctrine of the Scriptures to be diuine by the light of heauenly veritie resplendent in the same and by the inward testimonie of the holy Spirit co-working with that Doctrine then it is possible for them to resolue their Faith into the Scripture because they which actually resolue their Faith into the Doctrine of the Scripture doe virtually and mediatly resolue the same into the verie Scripture euen as he that actually beleeueth the kings proclamation doth virtually beleeue the kings authoritie although he know the king or his authoritie confusedly and in generall only The Text of holy Scripture and the distinct sayings and sentences thereof are the principall and finall externall ground whereupon the whole bodie of the Church must ground their Faith But as there is a diuersitie of the members of the Church 1. Cor. 12.20 so likewise there is a difference betweene them in the manner of resoluing Faith for the stronger and firmer members are able to resolue their Faith distinctly into Scripture but the weaker members whose Faith as Bonauenture speaketh is diminuta seeble and imperfect in respect of the distinct apprehension of the obiect of Faith are guided by the stronger as children by a nurse And these little ones are taught the truth of heauenly Doctrine 1. By their parents or ecclesiasticall teachers and they know the Scriptures to be truely translated not by their owne skill but by crediting others which are able to iudge But being thus farre directed and persuaded by humane meanes then the light of Gods word it selfe by the power of Grace persuadeth them as a diuine cause to yeeld full assent to all such verities as are necessarie to be beleeued by them to saluation IESVIT And this is that which Protestants must meane if they haue any true meaning when they say that the common people knew Scriptures to be truely translated by the light of the Doctrine shining in true Translations to wit by the light of Doctrine receiued by Tradition of Ancestors and thereupon so firmely beleeue as they will acknowledge Scriptures to be truely translated so farre and no farther than they perceiue them consonant with the Faith deliuered vnto them so that their last and finall resolution for substantiall points is not into Scripture truly translated into their vulgar tongue but into Tradition by the light whereof they discerne that their Translations are true more or lesse according to the measure of knowledge they haue by Tradition ANSVVER The summe of the former obiection is Vnlearned people are not able without the helpe and instruction of others to resolue their Faith into the Scriptures Therefore the Scripture is not the finall and greatest stay and ground of Faith The Argument is denied for as in Arts and Sciences an vnskilfull person cannot resolue his knowledge into the first principles vntill he be taught the meaning of words and the sence of rules and precepts but when he is taught and vnderstandeth these then he maketh resolution into the very first principles themselues So likewise in beleeuing the Obiect of Faith must be taught the sence of the words and matter declared the grounds and reasons of credibilitie deliuered and then the beleeuer principally and immediately settles the resolution of his Faith not vpon these helps and instruments which are only dispofitiue and adiuuant causes but vpon the first principles themselues expressely or deriuatiuely contained in holy Scripture And whereas Dr. Ioh. Wh. is produced affirming in the behalfe of all Protestants that common people know Scriptures to be truely translated by the light of the Doctrine shining in true Translations First Dr. Wh. in the place assigned speaketh not in particular of common people but of the true Church in which are found many persons skilfull and learned Secondly he deliuereth other meanes besides the light of Doctrine whereby the Church may know that Translations are true to wit knowledge of Tongues rules of Art ministerie of the Word to which I adde analogie of Faith the testimonie of the 〈◊〉 Church and best learned in all ages All these are helpes and instruments of right Translations and when the Scriptures are translated they manifest their Author and sacred authoritie to such as in a right manner are conuersant in hearing or reading them And this is not only the Tenet of Protestants but besides the antient Fathers of moderate Papists themselues There is saieth one of them
onely Rule because it is not said to be sufficient for all men but for the man of God and it is not sufficient alone and by it selfe but being ioyned with Tradition I answere first That which is Sufficient in genere regulae as a Rule for the man of God either Minister 1. Tim. 6. 12. or other spirituall man 1. Cor. 2.15 is sufficient for all men because there is but one common Obiect and Rule of Faith for the whole Church and all the members thereof contayning strong Meat for the Learned and Milke or plaine Doctrine for Babes And therefore if the Scripture be a Rule and a sufficient Rule it is such in common and in respect of all people although the manner of applying and vsing the same may differ Secondly That which is Profitable to make the man of God perfect and throughly furnished to euerie good worke is both a sufficient Rule and an onely Rule First it is sufficient because it makes people which receiuc it by Faith and Obedience meet for the kingdome of God Secondly it is alone sufficient otherwise this effect of making the man of God perfect and throughly instructed could not be ascribed to it alone as it is manifestly done in the Apostles speech When two persons equally co-worke we cannot ascribe the whole worke to one of them alone but to both Bread alone being one part of Food is not sufficient to all kind of Nutriment The Apostle in the Text alledged affirming first That the Scripture is able to make wise vnto saluation secondly affirming That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Scripture as Dionysius Carthusian expoundeth it giuen by inspiration is profitable to teach confute instruct reproue and then declaring the greatnesse of the vtilitic which is to make the man of God perfect and throughly instructed to euerie good worke This effect cannot be ascribed to a partiall cause neither can the Apostle meane that the whole Scripture is profitable or sufficient onely as one part of Diuine Reuelation but because it containeth the whole Rule of Faith If any shall pretend That the Scripture is not sufficient of it selfe to these effects because Diuine Grace Ecclesiasticall Ministerie Docilitie in the Hearer or Reader are necessarie together with the Scripture to make the man of God perfect they must vnderstand that our question is Whether holy Scripture alone be a sufficient rule of Faith Not whether other adiuuant causes be necessarie for the receiuing and applying thereof that it may produce Faith The Earth is sufficient to bring forth food for man Gen. 1. 29. although Husbandmen and Grasiers be necessarie Manna Quailes and the water flowing from the Rocke were sufficient to feed the children of Israel in the Desart yet Bakers and Cookes were necessarie to prepare and dresse this food Exod. 16.6.24 Sap. 16.21 Euen so the holy Scripture is sufficient as a Rule to teach all Doctrine necessarie for our spirituall nourishment although the Ministerie of man and Diuine Grace be needfull also that wee rightly vse the same If the Obiection were good to wit Holy Scripture is not the onely Rule because by it alone without Diuine Grace and Ecclesiasticall Ministerie c. wee cannot beleeue then Tradition and holy Scripture being conioyned to make vp the Rule of Faith the same will yet be insufficient because without Diuine Grace Ecclesiasticall Ministerie and Docilitie in the people neither Scripture nor Tradition can produce Faith IESVIT Hence also we may conclude that the many allegations of Fathers which Protestants bring to prooue the Scripture to be cleere in all substantiall points are impertinent because the Fathers speake of men aforehand instructed in all substantiall points who may by the light of Tradition easily discouer in Scripture as they that heard Aristotle explicate himselfe by word of mouth may vnderstand his Booke of Nature most difficill to bee vnderstood of them that neuer heard his explication either out of his owne mouth or by Tradition of his schollers ANSWER Out of your owne fancies you may conclude what you please but from the Fathers nothing can be concluded repugnant to that which Protestants hold concerning the perspicuity of sacred Scripture euen in it selfe Ireneus saith All the Scriptures both Propheticall and Euangelicall are cleere without ambiguity and may indifferently bee heard of all men S. Hierom It is the manner of the Scripture to ioine that which is manifest to such things as are obscure S. Cyril That they may be knowne of all people both small and great they are profitably commended vnto vs in a familiar kind of speaking that they may exceed the capacitie of none S. Augustine Plaine places are found in them to expound and open the darke and hard S. Gregorie The Scripture hath so much in open 〈◊〉 as may feed little ones S. Chrysoft Scriptures are 〈◊〉 like mettals which haue need of workemen to digge them out but they deliuer a treasure readie at hand for them which seeke hidden riches in them It is sufficient to looke into them that you may depart replenished with all fruit it is sufficient onely to open them that you may presently behold the splendor of their pearles And although the antient Fathers do many times referre people to Tradition especially in three cases First For the testifying of the number and integritie of the Bookes of Canonical Scripture Secondly For the cleering of some hard or ambiguous Texts of Scripture from the new and forged expositions of Heretickes Thirdly For externall rites and ceremonies yet neither the Fathers nor the more learned Papists themselues do hold that there is a large and general Commentarie of all the Scriptures or of all the difficill places thereof receiued from the Apostles and preserued vntill our daies neither doe the Fathers hold that people cannot read the holy Scripture with profit or collect the true meaning of them in points substantiall and necessarie without such a Commentarie First If such a Commentarie were extant it must be found in the elder Fathers Tertullian Ireneus Origen c. But the Papists themselues will not alwaies be tied to their Expositions as appeareth by their forsaking of Tertullian in the Exposition of the wordes of the Gospell Hoc est corpus meum This is my bodie and by their forsaking of Origen in many of his Expositions and againe of Tertullian in his Exposition of Math. 16. 17. Secondly The Exposition of Scripture giuen by the Fathers is many times repugnant and different each of them from other as Sixtus Senensis in his Bibliotheca and Cardinall 〈◊〉 in his Commentaries and other Pontificians doe shew but if there had beene a large and generall Commentarie of Scripture or of all or most of the harder places of Scripture the antient Fathers 〈◊〉 nearest vpon the Apostles must haue knowne and followed that and so could neither haue
Catalogue of descent is duely examined all the passages are not so currant in it as they pretend Fourthly the principle of Aristotle vpon which the last Argument is grounded admitteth many exceptions That because of which another thing is such is it selfe much more such when both things are of the same order and pertake the same affection as Christ which sanctifieth is more holy than they which are sanctified Fire is hotter than water and other things warmed by it c. But it holdeth not in causes equiuocall or partiall or in causes by accident or of diuers order The Sunne causeth life in plants and yet the Sunne is without life A whetstone sharpeneth tooles and yet is dull it selfe Euill manners cause good lawes and yet euill manners are not good Daniels wisdome is reuealed to Baltasar by the queene Dan. 5. 10 11. yet Daniell is not made a 〈◊〉 man nor onely knowne to be such by that report so likewise the name of Christ his glorie his vertue and miracles are famously knowne of belecuers from age to age by reason of the Church and her preaching c. But all this concerning Christ is neither principally nor only made knowne to the world by the present Church nor by the Roman Church more effectually than by other Churches and the Church is a caufe of one kind and order and the Scripture of another The Church is veluti Preco Nuntius like a Cryer and Messenger but the holy Scripture is the Word Handwriting and Epistle of Christ into whose voice and authoritie all the faithfull resolue their beleese concerning Christ and all his actions and according to S. Agustine In sanctis libris manifestatur Dominus ibi eius Ecclesia declaratur In the holy bookes of Scripture the Lord is made manifest and in the same also his Church is declared and in another place In Scripturis diuinis Christum in Scripturis didicimus Ecclesiam In the Scriptures we haue learned Christ and in the Scriptures we haue learned the Church Now if the Scriptures manifest Christ and demonstrate his Church they are of greater authoritie and consequently more credible famous and illustrious than the Church according to the Iesuits Theorem out of Aristotle Propter quod vnum quodquè tale est illud magis IESVIT Fourthly the Church is one that is all the Pastors and Preachers thereof deliuer and consequently all her professors and children beleeue one and the same Faith ANSWER The visible Church in regard of the sound and liuing part thereof is one both in Faith and Charitie Ephes. 4.3.4 c. But this vnitie is more or lesse perfect at some times and in some persons than in other Vnitie in all Veritie and in all sanctitie of Vertue and Charitie is necessarie to Saluation in praeparatione animi in the purpose and intention of heart Rom. 12. 18. and actuall Vnitie in fundamentall points of Faith and in the maine offices of Charitie is simply necessarie to Saluation Heb. 12.14 but perfect cōcord excluding all discord is not perpetually found amongst the best members of the visible Church There was contention among the Disciples Luc. 22.24 and the Affrican and European Churches were diuided concerning rebaptising and the Eastrne and Westerne Churches about the day of Easter S. Augustine saith That good men being but proficients may be at strife Aquinas affirmeth That discord is not a sinne vnlesse it ouerthrow Charity or be corrupted with error concerning matters of Faith which are necessarie to bee knowne to Saluation or in smaller points with 〈◊〉 Also discord may happen in the visible 〈◊〉 by the pride ambition and faction of the in which case 〈◊〉 persons although they 〈◊〉 and 〈◊〉 all lawfull peace and 〈◊〉 yet through the 〈◊〉 of those which are enemies to peace they cannot 〈◊〉 it 〈◊〉 120.5 6 7. IESVIT For if the Preachers and Pastors of the Church disagree about matters which they preach as necessarie points of Faith how can their Tradition and Testimonie be of Credit therein or haue any Authoritie to persuade who will or canfirmely 〈◊〉 disagreeing witnesses vpon their words ANSWER First They which disagree in part and accord in the maine may haue substantiall 〈◊〉 although they want the prefection of vnitie and these are of credit and may persuade in those things wherein they consent as appeareth by S. Cyprian and his Colleagues disagreeing with the Romans touching Appeales and 〈◊〉 and yet conuerting many people to godlinesse Secondly When there is discord betweene 〈◊〉 in 〈◊〉 matters the Orthodox partie 〈◊〉 many 〈◊〉 all those whose hearts the Lord 〈◊〉 and mooueth to discerne and obey the truth Otherwise in the great Dissentions of the antient Church reported by Eusebius Lib. 2. cap. 60. 61. d. vita Constantini no people should haue beene conuerted to God Thirdly If 〈◊〉 take away all possibilitie of persuading from the Pastors of the Church then the Romans which 〈◊〉 with 〈◊〉 Ancestors in many points of Doctrine and haue had so many Schismes whereof some haue beene most bloudie and pernicious to the Christian World must want power to persuade The efficacie of persuasion dependeth vpon absolute concord onely as vpon a greater motiue of credibilitie and not as vpon a proper efficient and although Preachers should be contentious and factious yet the Word of Christ truly deliuered by any of them is in it selfe mightie in operation and able to persuade and conuert soules and God Almightie many times shewes his power in the Ministerie of infirme and imperfect Instruments Phil. 1. 16 17. IESVIT And this consent must be conspicuous and euident For if in outward appearance and shew Preachers dissent one from another in maine and materiall Doctrines their Authoritie is crazed and their Testimonie of no esteeme Howsoeuer perchance their Dissentions may by some distinctions so be coloured that one cannot conuince him that would boldly vndertake to defend as D. Field vndertakes for Protestants that their Dissentions are but verball But what is this to the purpose Doe the accused Dissentioners allow this Doctors Reconciliation 〈◊〉 they giue ouer Contention hereupon No but confesse that such Reconcilers misse of their meaning and that they disagree substantially about the very prime Articles of Faith How can these men be witnesses of Credit for substantiall Articles concerning which there is open confessed and professed Dissention among them ANSVVER The consent of Pastors according to one sence to wit expounding Must for 〈◊〉 Ought as 1. Tim. 3.2 is to be conspicuous and euident both in Faith and in Charitie and when this is fulfilled the testimonie of Pastors is of greater weight and credit among men But this perfection of Visitie is 〈◊〉 and therefore although the same be 〈◊〉 in part the Pastors of the Church are not despoyled of all Authoritie and credit in deliuering Christs Word if the better
must be Doctrines vnchanged comming from the Apostles ANSVVER This Proposition may hold in prime and essentiall Articles of Doctrine but not generally in all Doctrines and some learned Papists hold that it is possible for the visible Church of one age to erre or be deceiued by a blamelesse and inuincible ignorance in points of Doctrine the expresse knowledge whereof is not necessarie to Saluation IESVIT But it is most cleere and confessed by the Protestants whose testimonie plentifull in this behalfe if need require shall be brought First that the Doctrines of the Roman Church which Protestants refuse haue beene vniuersally receiued for many ages a thousand yeares agoe at least euer since Boniface the third ANSWER It is neither cleere in it selfe nor yet confessed by Protestants that the Doctrines of the Roman Church which Protestants refuse haue been vniuersally receiued for 1000 yeres at least c. The article of the Popes Supremacie and of Purgatorie Adoration of Images forbidding married Priests to liue with their wiues were euer opposed and reiected by the Greek Church The Doctrine of the Trident Councell concerning the Canon of the holy Scriptures and the preheminence of the vulgar Translation before the Hebrew and Greeke Text was not vniuersally 〈◊〉 for a thousand yeeres The temporal authoritie of the Pope the merit of Condignitie publicke seruice in an vnknowne language Iubilees and Popes pardons Communion in one kind Transubstantiation Blessing or baptising of Bells c. were not generally receiued in the Church vniuersall for a thousand yeeres at least And a great number of Beleeuers which in this West part of the world haue alwayes denied and resisted these Articles and among other opponents there were a people called Waldenses Leonistae pauperes de Lugduno c. many in number and largely diffused through diuers Countries who denied the foresaid Popish Articles and whose Doctrine in the most points was consonant to that which reformed Churches doe now professe Reinerius an Inquisitour of the Church of Rome liuing about the yeere one thousand two hundred fiftie foure in a Booke Printed at Ingolstade writeth in this manner of the Waldenses which hee calleth Leonists Among all Sects which are or haue formerly beene none is more pernicious to the Church than that of the Leonists First because it continued longer than any other for some say it hath lasted euer since Pope Siluester others say euer since the Apostles Secondly because no Sect is more generall than this for there is scarce any countrey in which it is not found Thirdly whereas other Sects deterre men with their horrible blasphemies this Sect of the Leonists maketh a great shew of godlinesse because they liue righteously before men and beleeue all things rightly touching God and concerning all other Articles of the Ceed onely they blaspheme the Romane Church and Clergie in which thing the Laitie is forward to giue credit vnto them IESVIT Secondly That Protestants cannot tell the time when the Church of Rome began to change and deuiate from the Apostolicall Doctrine deliuered by succession Ergo the Roman Church neuer changed her Faith ANSWER If the Antecedent were true yet it followeth not Ergo the same Roman Church neuer changed her Faith For although we cannot tell the time when the progenitors of Abraham first began to change and deuiate from the Doctrine of Noah and Sem yet it is certaine that they had changed their Religion Iosh. 24. 2. And were not the Sodomites transgressors of the Law of Nature because the first beginning of their transgression cannot be knowne How many wicked Customes haue beene common in the World whose authors and first beginners were vnknowne to Posteritie The time is not knowne when the late Iewish Church did first change and corrupt the sense of the Morall Law and brought in the Traditions condemned by our Sauiour and yet they had corrupted and changed the same Matth. 5. 6. 7. 15. 19. 23. If a Tenant haue by himselfe and his predecessors long held an House which is now in decay and readie to drop downe the Landlord by this Law of the Iesuits Ergo shall neuer compell the Tenant to make reparation vnlesse he be able to demonstrate to the Tenant in what yeere and moneth euerie Wall and Rafter began to decay A Physician shall not purge a malignant humor out of a diseased bodie vnlesse hee or his Patient be able to name the time and manner of that misdiet which bred the first seed of this distemper IESVIT So that her Doctrines are to be receiued as Apostolicall supposing the Maior of this Argument be true That Doctrines vniuersally receiued whose beginning is not knowne are to be beleeued as Apostolicall which is a Principle set downe by Saint Augustine allowed by Doctor Whitgift late Archbishop of Canturburie who in his Bookes written by publike authoritie against Puritans citing diuerse Protestants as concurring in opinion with him saith Whatsoeuer Opinions are not knowne to haue begun since the Apostles times the same are not new or secundarie but receiued their originall from the Apostles But because this Principle of Christian Diuinitie brings in as M. Cartwright speaketh all Poperie in the iudgement of all men I will further demonstrate the same though of it selfe cleare enough ANSWER If the Maior of this Argument were graunted to wit Doctrines vniuersally receiued whose beginning is not knowne are to be 〈◊〉 as Apostolicall yet the inference is false because the Romane Doctrines opposed by vs were neuer vniuersally receiued but by many eyther not heard of or reiected and contradicted Neyther is the former Principle sufficiently prooued out of S. Augustine First because hee speaketh in all the places obiected of Customes and matters of Fact and Practise the right and Doctrine whereof is found in holy Scripture Secondly the Iesuit conueyeth into his Proposition certaine words to wit Doctrines vniuersally receiued c. which are not found in S. Augustine And this Father did neuer allow that the vniuersall Church should beleeue any thing as Doctrine of Faith which was not contained expressely or deriuatiuely in holy Scripture And in the same bookes out of which these Obiections are collected he confuteth rebaptising by Scripture and confirmeth the lawfulnesse of Infants Baptisme by Scripture So that his meaning is when matters being in common vse and practise are questioned the right and lawfulnesse hath warrant from the Scripture although no especiall example be found in the written Bookes of the Apostles of such practise yet the generall custome and vse of the vniuersall Church in all Ages argueth that such practise receiued it beginning from the Apostles For example That the Apostles baptised Infants is not particularly reported in their Writings but sufficient grounds are found in them to prooue the necessitie and to warrant the practise thereof In this and in all other the like cases Quod vniuersa tenet Ecclesia nec
Heathen or Publicane but euery one which opposeth against the true Church inordinately and without iust cause is onely so to be accounted First there is opposition by way of counsell and aduice and this maketh no man an Hereticke as appeareth by Paphnutius opposing the Councell of Nice Secondly there is opposition by way of reprehension and true confutation of errour by authoritie of the holy Scriptures And this also maketh no man an Hereticke because he that in a lawfull manner propugneth the faith of the Scriptures maintaineth the Law and veritie of God and fulfilleth the Diuine Precept requiring man to contend for the truth 1. Tim. 6. 11. 2. Tim. 4. 7. And also performeth a worke of charitie in labouring to conuert people from errour Iam. 5. 19 20. Saint Augustines place Epist. 118. c. 5. ad Ianuar. is vnderstood of outward ceremonies and adiaphorous rites in respect of their vse vnblameable and not of matters of faith and therefore it appertaineth not to the question in hand IESVITS 4th Argument That doctrine which Tradition hath deliuered as the doctrine of all Ancestours without deliuering any Orthodox opposition against it that is opposition made by any confessed Catholicke Doctours or Fathers is doctrine deriued from the Apostles without change ANSWER This Proposition is denied for new Doctrine may bee brought in after the decease of the antient Fathers and because the same was vnheard of in their dayes they could make no such plaine and direct opposition against it as that either Historians might take notice thereof or the maintainers of such Doctrine haue no euasion by distinctions and sophisticall slights to elude their Testimonies IESVIT But such is the Doctrine of the Roman Church which Consent and Tradition of Ancestors doth deliuer and doth not together deliuer that any confessed Orthodox Father opposed against it ANSVVER Some Doctrines of the later Roman Church were opposed by the antient Roman Bishops themselues to wit Adoration of Images by Gregorie the Great Communion in one kind by Leo the first Transubstantiation by Gelasius the first The temporall dominion of Popes and Bishops ouer Princes by S. Chrysostome Optatus Mileuitanus and Gregorie the first The dignitie and title of vniuersall Bishop by the same Gregorie And the Doctrine of Papals preferring the old Translation before the originall Text making Apocriphall bookes Canonicall prohibiting lay people to read the Scriptures and exalting the authoritie of the present Church aboue the Scriptures are condemned by many antient Fathers IESVIT We know indeed by Tradition that some in former times stood against many points of the Roman Doctrine as Arrius Pelagius Waldo the Albigenses Wiclife Husse and some others but they are not confessed 〈◊〉 Fathers but were noted for nouelty and singularity and for such by Tradition described vnto vs which kind of opposition doth not discredit the Doctrine of the Church but rather makes the same to appeare more cleerely and famously Apostolicall ANSVVER 〈◊〉 opposed the Doctrine of the holy 〈◊〉 and of the 〈◊〉 Church and was 〈◊〉 〈◊〉 by 〈◊〉 and the Fathers of the 〈◊〉 〈◊〉 and that by the Scriptures and the Pelagians were 〈◊〉 conuicted by S. Augustine and his Scholers out of the holy Scripture And although Pope Celestine approoued S. Augustines Faith and condemned these Hereticks yet that was not the principall reason whereupon they were reputed Heretickes by the Christian world but the falshood of their Doctrine prooued such by repugnancie with the Scriptures made them to be so esteemed And how many Heretickes were discouered and confuted by the Fathers of the first three hundred yeares out of the Scriptures before the Roman Church ascended to the height of authoritie The Waldenses were no Hereticks as I haue formerly prooued but were only branded with that aspersion by Papals whose pride and tyrrannie they did oppose and had S. Paul himselfe beene aliue and reprooued the errour and wickednesse of the Babilonian Harlot he must not haue escaped her censure and malice Wicliffe and Husse were blessed instruments of Christ vindicating and defending Gods Truth withheld in Iniquitie neither did they hold such blasphemies as the Romists cast vpon them They might haue some opinions in points lesse materiall wherein perhaps they concurre not with our Doctrine as likewise the Waldenses but as for those vile reports which Romists make of their Doctrine no indifferent person will regard it for euen at this day when things are in present view and action you calumniate the persons and falsifie the Doctrine of all your Opposites as grosly as euer Pagans traduced the Primitiue Christians And many of the Bookes and Writings of Wicliffe and Husse are extant wherein are found no such Doctrines as Papists haue charged them with IESVIT Seeing as euen Doctor Field doth confesse when a Doctrine is in any age constantly deliuered as a matter of Faith and as receiued from Ancestors in such sort as the Contradictors thereof were in the beginning noted for Noueltie and if they persisted in contradiction in the end charged with 〈◊〉 it is not possible but such a Doctrine should come by Succession from the Apostles What more euident signe of a perpetuall Apostolicall Tradition than this ANSWER You mistake the Doctors meaning for he speaketh of the most famous and eminent of euery age in sensu composito that is of the most famous and eminent of euery age which consent and agree the latter with the former But he affirmeth not in sensu 〈◊〉 that whatsoeuer the most famous in any one particular age constantly deliuered c. is descended from the Apostles Whiles this reuerend Diuine was liuing such passages of his booke were obiected against him by Papists which caused him to explane himselfe and among other things he saith I neuer make the judgement and opinion of present Bishops of Apostolicall Churches to be the rule to know Traditions by but denie it c. And make onely the Pastors of Apostolicall Churches successiuely from the beginning witnessing the same things to be a rule in this kind IESVIT Protestants answer that it is sufficient that the Roman Doctrine was contradicted by Orthodox Fathers and that this may be prooued by their writings which they haue left vnto posteritie though their opposition was not noted by Antiquitie nor by fame of Tradition deliuered vnto posteritie But this answere leaues no meanes whereby common people may know certainely the perpetuall Tradition of Gods Church without exact examining and looking into their workes which common people cannot do J prooue it if against euery Tradition of the Church difficill and obscure passages of the Fathers may be brought and this doth suffice to make the same questionable then no Tradition can be certainely knowne without exact reading and examining and looking into the holy Fathers But no Tradition or Doctrine is so constantly and cleerely deliuered
though he lead vs to hell bring something euident and manifest out of the holy Scripture Si diuinarum Scripturarum earum scilicet quae canonicae in Ecclesia nominantur perspicua firmatur Authoritate sine vlla dubitatione credendum est 〈◊〉 vero testibus vel testimonijs quibus aliquid credendum esse suadetur tibi credere vel non credere liceat c. If saith S. Augustine it be confirmed by the perspicuous authoritie of those diuine Scriptures which are Canonicall it must without all question be beleeued but as for other witnesses and testimonies by which any thing is persuaded to be beleeued it is lawfull for thee to beleeue or not beleeue them as thou shalt perceiue them to deserue credit IESVIT Fundamentall errours of the first kinde Protestants haue 〈◊〉 particularly these Nine ANSWER Malice alwayes fighteth against Vertue and laboureth to impose and rub off her owne faults vpon it and all they whose brests and minds are inhabited by Satan testifie their venemous rage with furious words If this Traducer be able to conuince the Protestants of Nine or of any one fundamentall errour wee must acknowledge that we are in a perillous state but if hee onely depraue and falsifie our doctrine or affirme that to be fundamentall errour which is diuine veritie then he prooueth himselfe to be one of his Ministers of whom S. Gregory speaketh Perfidious dealing is in the Tabernacle of Antichrist whereby he gainesayeth the faith of the Redeemer IESVIT First their Doctrine against Traditions vnwritten whereby the foundation is ouerthrowne on which wee beleeue all other substantiall and fundamentall points as hath beene shewed ANSVVER Either you wilfully falsifie or ignorantly mistake the Protestants Doctrine concerning vnwrttten Tradition First we admit in generall all vnwritten Traditions agreeing with the holy Scripture which are deriued from the Apostles and deliuered vnto vs by the manifest and perpetuall testimonie of the Primitiue Church and by the vniforme consent of succeeding Churches in all ages Secondly we beleeue in particular the historicall Traditions of the Primatiue and succeeding Churches concerning the dignitie authoritie perfection authors number and integritie of the bookes of Canonicall Scripture and also the Historicall Tradition of the said Church concerning the perpetuall virginitie of the blessed Virgin Marie and concerning the baptisme of infants and all other genuine Traditions which maintaine the Faith and Doctrine contained expressely or by consequent in the Scripture Thirdly we embrace such exposition of holy Scripture as being consonant to the rule of Faith and to the text of Scripture is affirmed by antient Tradition to haue descended from the holy Apostles Fourthly we beleeue the rule of Faith contained in the Apostles Creed both vpon the authoritie of Christs written word and also vpon the voice and testimonie of vnwritten Tradition If it shall then be demanded Wherefore do the Romists and you so eagrely contend about the question of Traditions and wherein lies your difference we answer as followeth First we yeeld the highest and most soueraigne authoritie to the sacred Scripture and make the voice and sentence thereof a supreame rule and iudge of supernaturall Veritie and we make Tradition vnwritten subordinate and ministeriall to holy Scripture admitting the same so farre forth only as it is conformable to the Scripture and reiecting the contrarie Secondly we affirme that the Canonicall Scriprure containeth all supernaturall Veritie necessarie to saluation and being receiued and vnderstood is a sufficient and perfect rule of Faith and the sole doctrine thereof is sufficient to instruct the whole Church and euery member thereof to saluation And that Tradition vnwritten maketh no addition or increase of new Articles of Faith but is only an helpe and instrument to deliuer applie and interpret the doctrine expresly deliuered or intended by the holy Ghost in the Scripture Thirdly we receiue no Tradition as diuine or apostolicall but such as hath the plaine manifest and vniforme testimonie and approbation of the Primatiue Church But our Aduersaries either equall or preferre vnwritten Tradition before the Scripture and they make Tradition a diuers and larger part of the rule of Faith containing many Articles which are neither expressely nor inuoluedly reuealed in the Scripture and they make the present Roman Church an infallible witnesse of such Tradition affirming that we are bound to beleeue euerie Article which the said Church deliuereth as a Tradition with the same assurance of Faith wherewith we beleeue any written testimonie of S. Paul or the holy Euangelists And many of them teach That it is not necessarie to deriue Tradition by a perpetuall descent and current through all ages but the voice of the present Church is sufficient to make any Article ctedible and authenticall to vs Lastly many particularopinions of antient Fathers which they deliuered coniecturally or probably onely and concerning which they haue not affirmed that they were diuine or apostolicall Traditions are ranked by latter Pontificians in the number of diuine 〈◊〉 and made parts of the vndoubted word of God And thus the present Roman doctrine concerning Traditions vnwritten is a Seminarie of Errour and by pretext hereof Pontificians obtrude vpon the Church many prophane fabulous and superstitious 〈◊〉 fansies and nouelties repugnant to holy Scripture and the antient Catholicke Faith Let therefore impartiall Readers consider whether this Romish doctrine debasing the sacred Scripture and aduancing humane Traditions tendeth not to the corrupting of Christian Faith and consequently whether the same be not rather a fundamentall Errour than an Orthodoxall Veritie And on the contrarie whether the doctrine of the Protestants maintaining the supreame authoritie of the sacred Scripture which is Gods vndoubted word and withall yeelding to genuine Tradition the credit and honour which the antient Church gaue thereunto is not fundamentall Veritie and a soueraigne meanes to preserue right Faith IESVIT Secondly their questioning the infallibe authoritie of lawfull generall Councels thereby casting downe the foundation of Vnitie in Gods Church ANSWER They which will not permit generall Councels to assemble or to proceed lawfully and which oppose the decrees of antient Councels are the Romists and not the Protestants First The moderne Popes vsurpe the whole right and authoritieof calling and conuocating Councells contrarie to the antient custome and practise of the Church Secondly They receiue and admit no Assessors and Iudges in Councels but onely their fast friends to wit men aforehand oblieged by solemne oath to proceed according to the will and purpose of the Pope Thirdly The Pope alone is appointed the authenticall Iudge of all causes and matters which are concluded in Councels he approoueth or refuseth whatsoeuer himselfe pleaseth and all other Iudges and Assessors are onely his shadowes and creatures Fourthly Whereas in words and tearmes they seeme to aduance
with himselfe in adoration IESVIT Secondly whereas he saith that the Councell of Nice brought in the worship of Jmages yet forbad that any Image should be adored with diuine honor he both contradicts himselfe and vttereth another manifest falshood He contradicts himselfe in saying that the Nicene Councell forbad diuine worship of any Images Seeing in another place he thus writeth Both the Councell of Nice and the Diuines of the Church of Rome hold the Jmages of God and our Sauiour and the Crosse must be adored with diuine adoration It is apparantly false that the said Nicene Councell brought in the worship of Jmages which might be prooued by many testimonies but this only may suffice that Leo Isauricus before the Councell of Nice opposed Image worship not as then beginning but for many yeares before established in the Church boasting that he was the first Christian Emperor the rest hauing beene Idolaters because they worshipped Images so manifestly did he oppose Antiquitie and so little truth there is in M. Whites Assertion ANSWER The second Nicene Synod brought in the worship of Images not simply but by defining the same to be necessarie and by appointing the practise thereof to be receiued vniuersally otherwise M. Iohn White was not ignorant that the Israelites worshipped molten Images in Dan and Bethell and the Simonians worshipped Images Eusebius Eccles. Hist. lib. 2. ca. 13. and the Gnostickes worshipped Christ his Image Iren. lib. 2. cap. 24. And Marcellina worshipped the Images of Iefu and Paul c. Aug. d. Haer. 7. Haeres The Marsilians also or people thereabout worshipped Images in the daies of Serenus Greg. li. 7. Epist. 109. lib. 9. Epist. 9. But all these were condemned of superstition by the Catholicke Church and the second Nicene Synod was censured and the definition thereof resisted by many as I haue formerly prooued pag. 210. And because the Iesuit rehearseth a storie out of Zonaras an Author which themselues regard not I will requite him with a more certaine Historie out of Roger Houeden a natiue Historian of the affaires of Britaine his words are these Charles the French king sent a Synodal into Britaine directed vnto him from Constantinople in the which booke many things out alas inconuenient and repugnant to right Faith were found especially it was confirmed almost by the vnanimous consent of all the Easterne Doctours no lesse than three hundred or more That Images ought to be worshipped which thing the Church of God doth altogether detest Against which Synodal Booke Albinus wrote an Epistle marueilously confirmed by authoritie of diuine Scripture and carried the same to the French king together with the foresaid Booke in the name of our Bishops and Princes IESVIT Thirdly to passe yet vp higher That Images began in Gregorie the Great his time and that he forbad the worship of them containes other three falshoods First Gregorie is abused who onely commanded that none should worship Images as Gods 〈◊〉 as Gentiles did that some Godhead was affixed vnto them as he elsewhere declareth himselfe And so manifestly did he teach Image worship establishing Pilgrimages vnto them by Indulgences as Frier Bale accuseth him thereof Yea M. Symonds and M. Bale write that Leo an hundred and fortie yeares before Gregorie decreed the worship of Images ANSWER Gregories words are Imagines adorare omnibus modis deuita By all meanes shunne the worshipping of Images Aliud est Picturam adorare aliud per Picturae historiam quid sit adorandum addiscere It is one thing to worship a Picture another by the storie of the Picture to learne what is to be worshipped Non ad adorandum in Ecclesijs sed ad instruendas solummodo mentes fuit nescientium collocatum It was placed in the Church only to instruct the minds of the ignorant and not to be worshipped And in another Epistle Quatenus literarum nescij haberent vndè scientiae historiam colligerent First in these passages of S. Gregorie we find no vse of Images allowed but onely historicall Secondly he saith positiuely They are not set vp to be worship ped but onely to instruct the ignorant And although in the place obiected he saith Non vt quasi Deum colas Not that thou shouldest worship them as God yet he doth not approoue the worshipping of them any other way but addeth We do not bow downe before them as before the Dietie he saith not quasi ad Dietatem as to the Dietie sed quasi ante as before the Dietie Thirdly Cassander a learned Papist confesseth ingenuously That Gregorie the Great forbad all worship of Images But our latter Idolists vse no measure or modestie in eluding and peruerting the euident sentences of the Fathers IESVIT Secondly Polydore in this point is egregiously falsified for he saieth not as the Minister makes him speake All Fathers condemned the worship of Jmages for feare of idolatry but his words are cultum Imaginum teste Hieronimo omnes veteres Patres damnabant metu Idololatriae All the old Fathers as Hierom witnesseth did condemne worship of Images for feare of idolatrie by the old Fathers meaning the Fathers of the Old Testament not of the New which appeares because in proofe of his saying he brings not the testimonie of any Father of the New Testament but onely of the Old as of Moses Dauid Ieremie and other Prophets and the scope of the whole Chapter is to declare that the reason why in the Old Testament the Fathers misliked the worship of the Images of God was because they could not paint him aright Cum Deum nemo vidisset vnquam because then no man had seene God Afterwards God saith Polidore hauing taken flesh and being become visible to mortall eyes men flocked vnto him and did without doubt behold and reuerence his face shining with the brightnesse of diuine light and euen then they began to paint or carue his Image alreadie imprinted in their minds and those Images saith he they receiued with great worship and veneration as was reason the honour of the Image redounding to the originall as Basill writes Which custome of adoring Images the Fathers were so farre from reproouing as they did not only admit therof but also decreed and commanded the same by generall Councels in the time of Iustinian the second and Constantine his sonne What man then is there so dissolute and audatious as can dreame of the contrarie and doubt of the lawfulnesse of this worship established so long agoe by the decree of most holy Fathers Thus writeth Polidore and much more to the same purpose in the verie place where the Minister citeth him to the contrarie which shewes how notoriously his credulous Readers are abused in matters of most moment whence appeareth the third falshood that in Gregories daies Images began to be set vp in Churches which to haue beene in Churches long before the testimonies of S. Basil Paulinus Lactantius and Tertullian doe
hath at any time among vs beene infected with the Humaniformian errour by hearing or reading the Bible I maruell also why you ranke not the Apostles Creed among prohibited Bookes as well as vulgar translations of the Bible for ignorant people rehearsing the article He sitteth at the right hand of God might more easily imagine God to be corporeall than by reading Scripture because herein that which in one Text is deliuered metaphorically is plainely and spiritually declared in other Texts and the like is not done in the briefe summarie of the Creed But on the contrarie many of your owne Doctors formerly cited complaine of the brutish superstition committed by sundrie of your people in worshipping Images It may be they thinke not the Images which they adore to be verie God for Heathen people were scarcely so rude yet they may beleeue they are the seat of God and that some diuine maiestie and power is inhabiting in them or that they are diuine instruments to conuey graces and benefits to people which adore them and that in worshipping them they merit saluation and the like Now as for the letter of sacred Scripture if any rude person should sucke errour from thence the offence is taken and not giuen for the reading thereof is lawfull and holy But when Roman Masters impose adoration of Images vpon simple people if these be ensnared by that action the scandall is actiue and it is extreme presumption in the Roman Clergie to prescribe a forme of worship neuer approoued or commended but alwaies censured by holy writ which being omitted can hurt none but being obserued endangereth many Lastly you censure Tertullian for holding the Deitie to be corporeall but S. Augustine to whom you referre vs expoundeth his Tenet more fauourably affirming that he was no Heriticke in this point because he may be expounded as speaking figuratiuely and by Corpus a bodie he might vnderstand a thing substantiall reall immutable quia non est nihil non est inanitas non est qualitas c. he is not nothing an inanitie a qualitie or accident but abideth firme and inuariable in his nature Neither yet affirmeth S. Augustine either of himselfe when he was a Manichee or of Tertullian that they were lead into their error by reading the Scripture And it is more probable that the Manichees sucked their false opinion from the Gentiles rather than from the letter of the Scriptures because they wholly reiected the old Testament in which principally is found the description of the Deitie by figures of things corporeal neither regarded they Apostolicall Scriptures but coined a Gospell according to their owne fancie IESVIT More our Children and ignorant people are in the Catholicke Church often and plentifully instructed against such errors as by our Catechismes may appeare and particularly by Jesuits who make a solemne vow to keepe their Institutes specially about teaching the rudiments of Faith vnto common and ignorant people Hence it is that in townes where they dwell and villages about on Sundaies and holy daies besides their Sermons for people more intelligent they teach without faile vnto children and men of ruder sort the forme of Christian Doctrine and vse all industry by giuing rewards vnto children and by bestowing almes on poore people to make them willing and diligent in this learning In the English Church what is done for the instruction of the ignorant in their rudiments of Faith by Ministers and Pastors as I know not much so will I say nothing but only that the time they spend in the praises of sole Faith and about the secrets of Predestination and in long bitter inuectiues against our Doctrines misvnderstood if not purposely misrelated might in my opinion more profitably bee spent in declaring the Creed and prime Principles of Christianitie in plaine and Catechisticall manner ANSVVER How plentifull your instruction of ignorant people at this present time is I will not examine but it is not long since some of the best learned of your part affirmed That throughout the whole Christian state there was so extreame sloath concerning these things that one should finde many in all places expresly knowing no more concerning God and things Diuine than Pagans And Espenceus vpon the 2. Tim. 3. n. 17. pag. 118. saith Are children well and religiously educated yea according to that Propheticall derision Esay 65. Children of an hundred yeeres that is aged and decrepite Christians trust as much and yeeld as much to Saints as to God and thinke that God is lesse mercifull and harder to bee intreated than Saints I knew saith this Authour an antient and noble Knight who being demanded What hee beleeued concerning the holy Ghost confessed freely like 〈◊〉 Ephesians Acts 19. That he 〈◊〉 not whether there was any holy Ghost Also the Catechismes of Ledesma Bellarmine c. are extant wherein few instructions are found sufficient to preuent the former errour whereinto ignorant people may easily fall You descend in the next place to depresse the English Church accusing the Pastors thereof of negligence in teaching the Principles of Christian Faith and spending their time in the praises of sole Faith and about the secrets of Predestination and making Inuectiues against your Doctrine misvnderstood But you looke vpon vs with an euill eye and your Aspersions are enuious First the Canons of our Church impose catechising no lesse than preaching and the negligence of delinquents in discharging this duty is punishable by Ecclesiasticall censures Secondly the faith which our Ministers are to preach according to the doctrine of the Church of England is a liuely and operatiue Faith and this Faith alone and no other can iustifie and saue the soule Thirdly it is not lawfull for Preachers to spend their time in confuting Papists vnlesse they vnderstand their Tenet and are able to prooue the same to be wicked and false And although our Tenet concerning Predestination be no other than what Saint Augustine and his schollers maintained against the Pelagians and which hath beene holden Orthodoxall by the best learned in the Church of Rome it selfe yet our Church is most cautelous in preuenting offences which may ariseby vndiscreet handling of this doctrine and a most prouident restraint is made among vs in this behalfe by superiour authoritie I might here retort vpon the Aduersarie the abuses of his owne Church in all or some of these kinds but this were to wander from the disputation and to giue occasion of further excursion to one Cui verbosa lingua est cor vero obtenebratum as S. Cyril anciently spake IESVIT Besides it is easie for the Romane Church to keepe her children from beleeuing that Images be Gods or true liuing things or that any diuinitie or diuine vertue resides in them as may be prooued conuincingly in my iudgement by experience had of her power in this kind about a point more difficile For what may seeme more euident than that a consecrated Host
the sonne of God by adoption but not as verie God and the prime Author of the benefits which Christian people craue IESVIT Seconly that Angels are not to be honoured as Gods nor by sacrifices in the Heathenish manner ANSWER This answer is vnsufficient for the Fathers not only when they answer Heathens but when they instruct Christians deliuer the like speeches And how appeareth it that Christians were so rude in those ages as to Imagine that Angels were Gods or that sacrifices after the Pagan manner were due to them IESVIT Thirdly the Priest doth not inuocate Saints by direct prayer in the Liturgie of the Masse which being a Sacrifice the deuotion thereof is to be directed to God only ANSVVER Papists inuocate Saints in the Liturgie of their Masse which the Antients did not and the Iesuit perceiuing this endeauoreth to cloud the matter saying The Priest doth not inuocate Saints by direct prayer c. But S. Augustines words exclude all inuocation of Saints both direct and indirect in the administration of the Eucharist saying At which sacrifice the Martyres are named in their place and order as men of God which haue ouercome the world in the confession of him but yet notwithstanding they are not inuocated by the Priest which sacrificeth S. Augustine in these words saith expressely That Martyres were named at the Communion Table but not inuocated IESVIT Fourthly that the deceased do not know what is done in this world to wit by their naturall forces ANSVVER Neither did they hold as an infallible truth that the Saints deceased do vnderstand by reuelation the affaires and qualities of the liuing but say only that the same is possible And S. Augustine dares not define whether the Martyres heare our prayers or not or pray in particular for the liuing but affirmeth That it may be that they pray onely in generall and that God himselfe by the ministerie of Angels effecteth those merueiles which were performed at their tombes And S. Hieroms place alledged formerly is generall IESVIT Fiftly speaking vnto some deceased persons they make an If whether they heare them because they speake vnto such as they know not certainely to be Saints as may be cleerely shewed in particulars if need be ANSWER They knew they were Saints vpon better grounds than Papists know Thomas Becket Dominicke Francis Ignatius Loiola Christopher George Catherine c. to be Saints And did they not reckon Constantine to be in ioy and glorie with Christ yet Greg. Nazianzene vsing an Apostrophe to him saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare O thou spirit of great Constantine if thou hast any sence or notion of these things And if holy persons deceased are not knowne to be Saints vntill they be canonized by Popes the antient Fathers could not inuocate Saints by Faith because the canonizing of Saints by Popes is of a latter hatch and being a matter of fact some Papists question the Popes Iudgement whether it be infallible or not in canonizing of Saints IESVIT This Truth supposed I cannot but conceiue Hope that your Maiestie professing so much loue of the first Primitiue ages may receiue satisfaction about this custome the causes of Protestants dislike being weake and not to be opposed against the strength of so long continued an authoritie as J shall endeauour to demonstrate in their eight vsuall exceptions ANSVVER The foundation of your structure is dubious and in it selfe ouer weake to carrie your heauie vast roofe For custome and long continued practise of men in ciuile affaires may be of force but in matters of Faith although it may sometimes be an hand-maid yet it can neuer be a Principle or foundation It is not iust saith S. Basil to make custome a law and rule of right Doctrine the holy Scripture giuen by diuine inspiration must be appointed Iudge And Saint Cyprian Wee may not follow the custome of men but the veritie of God because the Lord saith by his Prophet In vaine doe they worship me teaching the Precepts and Doctrines of men IESVIT §. 4. Inuocation of Saints not to be disliked because not expressed in Scripture ANd first J must satisfie the transcendentall cause of their dislike which is That Worship and Jnuocation of Saints deceased is no where expresly set downe in Scripture without expesse warrant whereof nothing may lawfully bee done that belongs to Religion But this though carrying a shew of deuotion in the conceit of common people is altogether vnworthie of the erudition of any learned Protestant for howsoeuer in the beginning of their separation they did crie for expresse Scripture expresse commands of the written Word yet now they are so gone from that Principle as they are exceeding angrie with vs that we should thinke that any of theirs were at any time broachers of such an absurditie wherefore in their written Bookes what they teach in Pulpits I know not they disclaime from expresse Scripture and thinke it a sufficient warrant of a Christan Custome that the same bee grounded on Scripture that is may bee deduced by good Discourse from Truths reuealed therein or bee prooued consonant vnto the rules and principles thereof according to which ample extent of Scriptures vnto things deducible from them or consonant vnto them there is no Catholicke Custome that hath not warrant in Gods word as wee are able to shew ANSWER One principall argument which Protestants make against inuocation of Saints is that this seruice and deuotion hath no foundation in the holy Scripture To this the Iesuit an swereth First It is vnworthy the erudition of any learned Protestant c. But that which was worthy in the Fathers cannot be vnworthy in vs. Epiphanius argueth in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Scripture did euer require this Which of the Prophets did euer permit a man much lesse anie woman to be adored S. Hierome As we deny nothing that is written so we refuse things which are vnwritten we beleeue God to haue beene borne of a Virgin because we reade it we beleeue not Mary to haue liued a wedded woman after her childbirth because we doe not reade this S. Ambrose How can we vse those things which wee find not in holy Scripture A learned Papist saith Because it is not read in Scripture That Christ during the time of his preaching was a Mendicant therefore it followeth that he did not begge The sequele saith the Authour is good Quia in sacra Scriptura tenet locus ab authoritate negatiue because in holy Scripiure the argument which concludeth negatiuely from authoritie is of force Secondly the Iesuit addeth that Protestants are varied from their first doctrine concerning expresse Scripture c. But he must not ranke men exorbitant such as are headie opposers and rigide exceptors against Ecclesiasticall gouernment and ceremonies in the number of well aduised Protestants Those
to be concluded out of it And since you are pleased before to passe from the Church of England to all Protestants you may know for your comfort that all Protestants agree most strongly in this That the Scripture is sufficient to saluation and containes in it all things necessarie to it The Fathers are plaine the Schoolemen not strangers in it And haue not wee reason then to account it as it is The Foundation of our Faith And Stapleton himselfe though an angrie Opposite confesses That the Scripture is in some sort the Foundation of Faith that is in the nature of Testimonie and in the matter or thing to be beleeued And if the Scripture be the Foundation to which wee are to goe for Witnesse if there be doubt about the Faith and in which we are to find the thing that is to be beleeued as necessarie in the Faith we neuer did nor neuer will refute any Tradition that is Vniuersall and Apostolike for the better exposition of the Scripture nor any definition of the Church in which she goes to the Scripture for what shee teaches and thrusts nothing as fundamentall in the Faith vpon the world but in what the Scripture is Materia Credendorum the substance of that which is to be beleeued whether immediately and expressely in words or more remotely till a cleare and full deduction draw it out F. I asked How he knew Scripture to be Scripture and in particular Genesis Exodus c. These are beleeued to be Scripture yet not prooued out of any place of Scripture The B. said That the Bookes of Scripture are Principles to be supposed and needed not to be prooued B. I did neuer loue too curious a search into that which might put a man into a Wheele and circle him so long betweene proouing Scripture by Tradition and Tradition by Scripture till the Deuill find a meanes to dispute him into Infidelitie and make him beleeue neither I hope this is no part of your meaning yet I doubt this Question How doe you know Scripture to be Scripture hath done more harme than you will be euer able to helpe by Tradition But I must follow that way which you draw me And because it is so much insisted vpon by you and is it selfe a matter of such consequence I will sift it a little further Many men labouring to settle this great Principle in Diuinitie haue vsed diuers meanes to prooue it All haue not gone the same way nor all the right way You cannot be right that resolue Faith of the Scriptures being the Word of God into onely Tradition for onely and no other proofe are equall To prooue the Scripture therefore so called by way of Excellence to be the Word of God first some flye to the Testimonie and Witnesse of the Church and her Tradition which constantly beleeues and vnanimously deliuers it secondly some to the Light and the Testimonie which the Scripture giues to it selfe with other internall proofes which are obserued in it and to be found in no other Writing whatsoeuer thirdly some to the Testimonie of the Holy Ghost which cleares vp the Light that is in Scripture and seales this Faith to the soules of men that it is Gods Word fourthly All that haue not imbrutished themselues and sunke below their Species and order of Nature giue euen Naturall Reason leaue to come in and make some proofe and giue some approbation vpon the weighing and the consideration of other Arguments 1. For the first The Tradition of the Church taken and considered alone it is so farre from being the onely that it cannot be a sufficient proofe to beleeue by Diuine Faith That Scripture is the Word of God for that which is a full and sufficient proofe is able of it selfe to settle the soule of man concerning it Now the Tradition of the Church is not able to doe this for it may be further asked Why he should beleeue the Churches Tradition And if it be answered Because the Church is infallibly gouerned by the Holy Ghost it may yet be demanded How that may appeare And if this be demanded either you must say you haue it by speciall Reuelation which is the priuate Spirit you obiect to other men or else you must attempt to prooue it by Scripture as all of you doe And that very offer is sufficient acknowledgement that the Scripture is a higher proofe than the Churches Tradition which in your owne grounds is or may be questionable till you come thither Againe if the Voice of the Church saying The Bookes of Scripture commonly receiued are the Word of God be the formall Obiect of Faith vpon which alone and absolutely and lastly I may resolue my selfe then euerie man not onely may but ought to resolue his Faith into the Voice or Tradition of the Church for euerie man is bound to rest vpon the proper and formall Obiect of the Faith But nothing can be more euident than this That a man ought not to resolue his Faith of this Principle into the Testimonie of the Church therefore neither is that Testimonie or Tradition the formall Obiect of Faith The Learned of your owne part grant this Although in the Article of the Creed I beleeue the Catholike Church peraduenture all this be contained I beleeue those things which the Church teacheth yet this is not necessarily vnderstood That I beleeue the Church teaching as an infallible Witnesse And if they did not confesse this it were no hard thing to prooue It seemes to me verie necessarie that we be able to prooue the Bookes of Scripture to be the Word of God by some Authoritie that is absolutely Diuine for if they be warranted vnto vs by any Authoritie lesse than Diuine then all things contayned in them which haue no greater assurance than the Scripture in which they are read are not Obiects of Diuine Beleefe And that once granted will enforce vs to yeeld That all the Articles of Christian Beleefe haue no greater assurance than Humane or Morall Faith or Credulitie can affoord An Authoritie then simply Diuine must make good Scripture's Infallibilitie This Authoritie cannot be any Testimonie orVoice of the present Church for our Worthies prooue That all the Churches Constitutions are of the nature of humane Law And some among you not vnworthie for their Learning prooue it at large That all the Churches Testimonie or Voice or Sentence call it what you will is but suo modo or aliquo modo not simply but in a manner Diuine Now that which is Diuine but in a manner be it the Churches manner is suo modo non Diuina in a sort not Diuine But this great Principle of Faith the ground and proofe of whatsoeuer else is of Faith cannot stand firme vpon a proofe that is and is not in a manner and not in a manner Diuine as it must if wee haue no other Anchor than the externall Tradition of the Church 2. For the second That Scripture
which it can comprehend Now the vse of Reason is verie generall and man doe what he can is still apt to search and seeke for a Reason why he will beleeue though after he once beleeues his Faith growes stronger than either his Reason or his Knowledge and great reason for this because it goes higher than eyther of the other can in this life In this particular the Bookes called the Scripture are commonly and constantly reputed to be the Word of God and so infallible Veritie to the least Point of them Doth any man doubt this The World cannot keepe him from going to weigh it at the Ballance of Reason whether it be the Word of God or not To the same Weights he brings the Tradition of the Church the inward motiues in Scripture it selfe all Testimonies within which seeme to beare witnesse to it and in all this there 's no harme the danger is when a man will vse no other Scale but Reason for the Word of God and the Booke containing it refuse not to be weighed by Reason But the Scale is not large enough to containe nor the Weights to measure out the true vertue and 〈◊〉 force of either Reason then can giue no supernaturall ground into which a man may resolue his Faith That Scripture is the Word of God infallibly yet Reason can goe so high as it can prooue that Christian Religion which rests vpon the Authoritie of this Booke stands vpon surer grounds of Nature Reason common Equitie and Iustice than any thing in the World which any Infidell or meere Naturallist hath done doth or can adhere vnto against it in that which he makes accounts or assumes as Religion to himselfe The antient Fathers relyed vpon the Scriptures no Christians more and hauing to doe with Philosophers men verie well seene in all the subtleties which naturall Reason could teach or learne they were often put to it and did as often make it good That they had sufficient warrant to relye as much as they did vpon Scripture In all which Disputes because they were to deale with Infidels they did labour to make good the Authoritie of the Booke of God by such arguments as vnbeleeuers themselues could not but thinke reasonable if they 〈◊〉 them with indifferencie And it is not altogether impossible to prooue it euen by Reason a Truth infallible or else to make them denie some apparant Principle of their owne For example It is an apparant Principle and with them That God or the absolute prime Agent cannot be forced out of any possession for if hee could be forced by another greater he were neither Prince nor Absolute nor God in their owne Theologie Now they must graunt That that God and Christ which the Scripture teaches and wee beleeue is the onely true God and no other with him and so denie the Deitie which they worshipped or else denie their owne Principle about the Deitie That God cannot be commanded and forced out of possession For their Gods Saturne and Serapis and Iupiter himselfe haue beene adiured by the name of the true and onely God and haue beene forced out of the bodies they possessed and confessed themselues to be foule and seducing Deuils And their confession was to be supposed true in point of Reason for they that were adored as Gods would neuer belie themselues into Deuils to their owne reproach especially in the presence of them that worshipped them were they not forced This many of the vnbeleeuers saw therefore they could not in verie force of Reason but they must either denie their God or denie their Principle in Nature Their long Custome would not forsake their God and their Reason could not forget their Principle If Reason therefore might iudge among them they could not worship any thing that was vnder command And if it be reasonable to doe and beleeue this then why not reasonable also to beleeue that the Scripture is his Word giuen to teach himselfe and Christ since there they find Christ doing that and giuing power to doe it after which themselues saw executed vpon their Deuill_Gods Besides whereas all other written Lawes haue scarce had the honour to be duly obserued or constantly allowed worthie approbation in the particular places where they haue beene established for Lawes this Law of Christ and this Canon of Scripture the container of it is or hath beene receiued in almost all Nations vnder Heauen And wheresoeuer it hath beene receiued it hath beene both approoued for vnchangeable Good and beleeued for infallible Veritie This persuasion could not haue beene wrought in men of all sorts but by working vpon their Reason vnlesse wee shall thinke all the World vnreasonable that receiued it And certainely God did not giue this admirable facultie of Reasoning to the Soule of man for any cause more prime than this to discouer or at least to iudge and allow of the way to himselfe when and howsoeuer it should be discouered One great thing that troubled Rationall men was that which stumbled the Manichee an Heresie it was but more than halfe Pagan namely That somewhat must be beleeued before much could be knowne Wise men vse not to beleeue but what they know And the Manichee scorned the Orthodox Christian as light of beleefe promising to lead no Disciple after him but vpon euident knowledge This stumbles many but yet the Principle That somewhat must be beleeued before much can be knowne stands firme in Reason still For if in all Sciences there be some Principles which cannot be prooued if Reason be able to see this and confesse it if almost all Artists haue granted it Who can iustly denie that to Diuinitie A Science of the highest Obiect God himselfe which he easily and reasonably grants to inferior Sciences which are more within his 〈◊〉 And as all Sciences suppose some Principles without proouing so haue they almost all some Text some Authoritie vpon which they relye in some measure and it is Reason they should For though these make not their Texts infallible as Diuinitie doth yet full consent and prudent examination and long continuance haue woon reputation to them and settled reputation vpon them verie deseruedly For were these Texts more void of Truth than they are yet it were fit to vphold their credit that Nouices and young beginners in a Science which are not yet able to worke strongly vpon Reason nor Reason vpon them may haue Authoritie to beleeue till they can learne to conclude from Principles and so to know Is this also reasonable in other Sciences and shall it not be so in Theologie to haue a Text a Scripture a Rule which Nouices may be taught first to beleeue that so they may after come to the knowledge of those things which out of this rich Principle and Treasure are deduceable I yet see not how right Reason can denie these grounds and if it cannot then a meere naturall man may be thus farre conuinced That the
Text of God is a verie credible Text. Well these are the foure by most of which men offer to prooue the Scripture to be the Word of God as by a Diuine and infallible warrant and it seemes no one of these doth it The Tradition of the present Church is too weake because that is not absolutely Diuine The Light which is in Scripture it selfe is not bright enough it cannot beare sufficient witnesse to it selfe The Testimonie of the Holy Ghost that is most infallible but ordinarily it is not so much as considerable in this Question which is not how or by what meanes we beleeue but how the Scripture may be proposed as a credible Obiect 〈◊〉 for 〈◊〉 And for Reason no man expects that that should 〈◊〉 it it doth seruice enough if it enable vs to disprooue that which misguided men conceiue against it If none of these then be an absolute and sufficient meanes to prooue it eyther wee must find out another or see what can be more wrought out of these For the Tradition of the Church then certaine it is we must distinguish the Church before wee can iudge right of the validitie of the Tradition For if the speech be of the Prime Christian Church the Apostles Disciples and such as had immediate Reuelation from Heauen no question but the Voice and Tradition of this Church is Diuine not aliquo modo in a sort but simply and the Word of God from them is of like validitie written or deliuered And against this Tradition of which kind this That the Bookes of Scripture are the Word of God is the most generall and vniforme the Church of England neuer excepted And then here 's the Voyce of God of which no Christian may doubt to confirme his Word For the Apostles had their Authoritie from Christ and they prooued that they had it by apparant Miracles which were beyond exception And when S. Augustine said I would not beleeue the Gospell vnlesse the Authoritie of the Catholike Church mooued me whichplace you vrged at the Conference though you are now content to slide by it some of your ownewill not endure should be vnderstood saue of the Church in the time of the Apostles onely and some of the Church in generall not 〈◊〉 〈◊〉 but sure to include Christ and his Apostles the 〈◊〉 is there But this will not serue your turne The Tradition of the present Church must be as infallible as that of the Primitiue But the contrarie to this is prooued before because this Voyce of the present Church is not simply Diuine To what end then serues any Tradition of the present Church To what Why to a very good end For 〈◊〉 it serues by a full consent to worke vpon the minds of vnbeleeuers to mooue them to reade and to confider the Scripture which they heare by so many wise learned and 〈◊〉 men as of no meaner esteeme than the 〈◊〉 of God It 〈◊〉 among Nouices Weakelings and Doubters in the Faith to instruct and confirme them till they may acquaint themselues with and vnderstand the Scripture which the Church deliuers as the Word of God And thus againe some of your owne vnderstand the fore cited place of S. Augustine 〈◊〉 〈◊〉 〈◊〉 the Gospell c. For he speakes it eyther of 〈◊〉 or 〈◊〉 in the Faith or else of such as were in 〈◊〉 〈◊〉 You as the B. tells me at the Conference though you 〈◊〉 it here would needs haue it that S. Augustine 〈◊〉 〈◊〉 of the Faithfull which I cannot yet thinke For hee speakes to the 〈◊〉 and they had a great part of the 〈◊〉 in them And the words immediately before those are If thou shouldst find one Qui Euangelio nondum credit which did not yet beleeue the Gospell what wouldst thou doe to make him beleeue Ego vero non Truly I would not c. So to these two ends it serues and there need be no question betweene vs. But then euerie thing that is the first Inducer to beleeue is not by and by either the principall Motiue or the chiefe and last Obiect of Beleefe vpon which a man may rest his Faith The first knowledge that helpes to open a mans vnderstanding and prepares him to be able to demonstrate a truth and make it euident is his Grammar but when he hath made a Demonstration he resolues the knowledge of his Conclusion not into his Grammar Rules but into the immediate Principles out of which it is deduced So in this particular a man is probably led by the Authoritie of the present Church as by the first informing inducing persuading meanes to beleeue the Scripture to be the Wordof God but when hee hath studied considered and compared this Word with it selfe and with other Writings with the helpe of ordinarie Grace and a mind morally induced and reasonably persuaded by the voyce of the Church the Scripture then giues greater and higher reasons of credibilitie to it selfe than Tradition alone could giue And then he that beleeues resolues his last and full assent That Scripture is Diuine Authoritie into internall Arguments found in the Letter of it selfe though found by the helpe and direction of Tradition without and Grace within And the Resolution that is rightly grounded may not endure to pitch and rest it selfe vpon the helpes but vpon that Diuine Light which the Scripture no question hath in it selfe but is not kindled till these helpes come Thy Word is a Light so Dauid A Light therefore it is as much manifestatiuum sui as alterius a manifestation to it selfe as to other things which it shewes but still not till the Candle be lighted not till there hath beene a preparing instruction what Light it is Children call the Sunne and Moone Candles Gods Candles They see the Light as well as men but cannot distinguish betweene them till some Tradition and Education hath informed their Reason And animalis homo the naturall man sees some Light of Morall counsaile and instruction in Scripture as well as Beleeuers but he takes all that glorious Lustre for Candle-Light and cannot distinguish betweene the Suune and twelue to the pound till Tradition of the Church and Gods Grace put to it haue cleared his vnderstanding So Tradition of the present Church is the first motiue to Beleefe but the Beleefe it selfe That the Scripture is the Word of God rests vpon the Scripture when a man finds it to answere and exceed all that which the Church gaue in Testimonie And as in the voyce of the Primitiue and Apostolicall Church there was simply Diuine Authoritie deliuering the Scripture as Gods Word so after Tradition of the present Church hath taught and informed the Soule the voice of God is plainely heard in Scripture it selfe And then here 's double Authoritie and both Diuine that confirmes Scripture to be the Word of God Tradition of the Apostles deliuering it and the internall worth and argument in the Scripture obuious
of your Quarter shew me any one Father of the Church Greeke or Latine that euer said Wee are to resolue our Faith that Scripture is the Word of God into the Tradition of the present Church And againe when they say wee are to relye vpon Scripture onely they are neuer to be vnderstood with exclusion of Tradition in what causes soeuer it may be had Not but that the Scripture is abundantly sufficient to it selfe for all things but because it is deepe and may be drawne into different senses I haue said thus much vpon this great occasion because this Argument is so much pressed without due respect to Scripture I will not say to the weakening our beleefe of it Now out of this I will weigh the B. his Answer and your Exception taken against it F. The B. said That the Bookes of Scripture are Principles to be supposed and needed not to be prooued B. Why but did the B. say That this Principle The Bookes of Scripture are the Word of God is to be supposed as needing no proofe at all to a naturall man or to a man newly entring vpon the Faith yea or perhaps to a doubter or weakeling in the Faith Can you thinke the B. so weake It seemes you doe But sure hee knowes that there is a great deale of difference betweene Ethnicks that denie and deride the Scripture and men that are borne in the Church The first haue a farther way about to this Principle the other in their very Christian education sucke in this Principle and are taught so soone as they are apt to learne it That the Bookes commonly called the Bible or Scripture are the Word of God The B. dealt with you as with a Christian though in Error while you call Catholike The words before spoken by the B. were That the Scripture onely not any vnwritten Tradition was the Foundation of Faith The Question betweene vs and you is Whether the Scripture doe containe all such necessarie things of Faith Now in this Question as in all Nature and Art the Subiect the Scripture is and must be supposed the Quaere betweene the Romane Catholikes and the Church of England being onely of the Predicate the thing vttered of it namely Whether it containe all Fundamentalls of Faith all necessaries for Saluation within it Now since the Question proposed in verie forme of Art prooues not but supposes the subiect I thinke the B. gaue a satisfying answere That to you and him and in this Question Scripture was a supposed Principle and needed no proofe And I must tell you that in this Question of the Scriptures perfect continent it is against all Art yea and Equitie too in reasoning to call for a proofe of that here which must goe vnauoidably supposed in this Question And if any man will 〈◊〉 familiar with Impietie to question it it must be tryed in a preceding Question and Dispute by it selfe Yet here not you onely but Bellarmine and others run quite out of the way to snatch at aduantage F. Against this I read what I had formerly written in my Replie against Mr Iohn White wherein I plainely shewed that this answere 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 B. Indeed here you read out of a Booke which you called your owne a large discourse vpon this Argument but some bodie told me the B. vntyed the Knot of the Argument and set you to your Booke againe Besides you doe a great deale of wrong to Mr Hooker and the B. that because they call it a supposed or presumed Principle among Christians you should fall by and by into such a Metaphysicall discourse as the B. tells me you did to prooue That that which is praecognitum foreknowne in Science must be of such Light that it must be knowne of and by it selfe alone and that the Scripture cannot be so knowne to be the Word of God Well I will not now enter into that discourse more than I haue how farre the Beame which is verie glorious especially in some parts of Scripture giues Light to prooue it selfe You see neither Hooker nor the B. nor the Church of England for ought I know leaue the Scripture alone to manifest it selfe by the Light which it hath in it selfe but when the present Church hath prepared and led the way like a preparing Morning-Light to Sunne-shine and then indeed wee settle not but in that Light Nor will I make needlesse enquirie how farre or in what manner a praecognitum or supposed Principle in any Science may be prooued in a higher to which that is subordinate or accepted in a Prime nor how it may in Diuinitie where prae as well as post cognita things fore as after-knowne are matters and vnder the manner of Faith and not of Science strictly nor whether a praecognitum a presupposed Principle in Faith which rests vpon Diuine Authoritie must needs haue as much and equall Light to Naturall Reason which prime Principles haue in Nature while thy rest vpon Reason Nor whether it may iustly be denyed to haue sufficient Light be cause not equall Your owne Schoole grants That in vs which are the subiects both of Faith and Knowledge and in regard of the Euidence giuen in vnto vs there is lesse Light lesse Euidence in the Principles of Faith than in the Principles of Knowledge vpon which there can be no doubt But I thinke the Schoole will neuer grant that the Principles of Faith euen this in question haue not sufficient euidence And you ought not to doe as you did without any distinction or any limitation denie a Praecognitum or prime Principle in the Faith because it answers not in all things to the prime Principles in Science in their Light and Euidence a thing in it selfe directly against Reason Well though I doe none of this yet I must follow you a little for I would faine make it appeare as plainely as such a difficultie can what wrong you doe Truth and your selfe in this case When the Protestants therefore answere to this Argument which as I haue shewed can properly haue no place in the Question betweene vs about Tradition they which grant this as a Praecognitum and thing fore-knowne as the B. did were neither ignorant nor forgetfull That things presupposed as alreadie knowne in a Science are of two sorts Either they are plaine and fully manifest intheir owne Light or they are prooued and granted alreadie some former knowledge hauing made them euident This Principle then The Scriptures are the Oracles of God wee cannot say is cleare and fully manifest to all men simply and in selfe-Light For as is formerly said if it were so euident then all that heare it reade it and doe but vnderstand 〈◊〉 tearmes could not but presently assent vnto it as they doe to Principles euident in themselues which hourely experience tells vs is not so
cōtinent fidem moresque viuendi Idem d. Pecc mer. Remiss l. 2. c. 35. Illud tamen credo quod etiam hinc diuinorum eloquiorum clarissima authoritas esset si homo illud sine dispendio promissae salutis ignorare non posset e Id d. vnit Eccles. c. 12. Si non ea de Scripturis sanctis legunt sed suis contentionibus persuadere conantur credo 〈◊〉 quae in Scripturis sanctis leguntur non credo ista quae ab haereticis vanis dicuntur Ib. c. 3. Auferantur illa de medio quae aduersus nos in vicem non ex diuinis Canonicis libris sed aliunde recitamus f Aug. d. Ciu. Dei l. 18. c. 51. Qui in Ecclesia Dei morbidum aliquid prauumque sapiunt si correpti vtsanum rectumque sapiant resistunt contumaciter suaque pestifera mortifera dogmata emendare nolunt sed defensare persistunt haeretici fiunt c. a Concil Carthag apud Cyprian b Aug. d. vnit Eccles. c. 6. Legite nobis hoc de lege de Prophetis de Psalmis de ipso Euangelio de 〈◊〉 〈◊〉 is legite credimus Ibid. c. 15. Legant nobis hoc de Scripturis sanctis credimus Hoc inquam ex Canone diuinorum librorū legant c. 〈◊〉 nobis hoc ex diuinis oraculis c Chrys. 〈◊〉 2. Thes. Hom. 3. In diuinis Scripturis quae cunque necessaria sunt manifesta sunt d Chrys. Imperf sup Mat. Hom. 6. e Aug. d. vnit Eccles c. 16. f Dist. 40. c. Si Papa g Aug. Epist. 112. c. 1. Si diuinarum Scripturarum earum scilicet quae Canonicae in Ecclesia nominantur 〈◊〉 firmatur authoritate sine vlla dubitatione credendum est Alijs vero testibus veltestimonijs quibus aliquid credendum esse suadetur tibi credere vel non credere liceat quantum meriti ea admonentem ad faciendum fidem vel habere vel non habere perpenderis a Chrys. sup Gen. Hom. 62. Malitia semper contra Virtutem pugnat ei sua peccata Affricare 〈◊〉 vult b Cyprian Epist. 55. Omnes quorum pectora mentes diabolus obsedit venenatam rabiem suam furiosa voce testantur c Aug. d. Nupt. Concupisc l. 2. c. 2. Quae verba tam recta tanta luce fulgentia tenebrosis tortuosis expositionibus c. deprauare moliuntur d Greg. sup Reg. l. 1. c. 2. 〈◊〉 Antichristi est amor perfidiei quo fidei 〈◊〉 Redemptoris Idem Moral l. 13. c. 6. Sicut incarnata veritas in praedicatione sua pauperes Idiotas simplices eligit sic contrario damnatus ille homo Antichristus c. Ad predicandā falsitaté suam astutos duplices 〈◊〉 est e Chem. Exam. Concil Trid. p. 1. d. Trad. pa. 68. Apostoli multa tradiderunt viua voce Apostolici ab Apostolis ex Traditione viuae vocis multa acceperunt quae suis postea discipulis rursus tradiderunt Sed Ireneus inquit omnia 〈◊〉 fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consona Scripturis Et nos eorum nihil reijcimus sed omnia quae Scripturis sanctis consentanea sunt suscipimus veneramur f Caluin c. Pighium d. libero Arb. Non difficulter posset inter 〈◊〉 Pighium conuenire si modo Ecclesiae Traditionem ex certo perpetuo 〈◊〉 〈◊〉 〈◊〉 non ex testimonijs hinc inde male 〈◊〉 demonstraret Gesner l. sup loc Paul 2. Tim. 3. 16. c. 7. Si 〈◊〉 〈◊〉 Traditiones eadem via per testificationem antiquissimae Apostolicae Ecclesiae 〈◊〉 nostra vsque tempora deduxerint 〈◊〉 eas Reza ad Repet Saint Resp. pa. 13. a Chem. ibid. pa. 69. Et hanc Traditionem qua nobis in manum dantur sacrae Scripturae libri reuerenter accipimus Aug. d. Ciuit Dei li. 15. c. 23. d. Doctrina Christ. h. 2. c. 8. c. Faust. Manich. li. 11. c. 2. D. Fulke c. Rhem. 2. Thess. 2. num 19. The bookes of the Scripture are giuen by Tradition but the matter written in the bookes doth iustifie the Tradition to be true b Aug. d. Dogm Eccles c. 69. c Aug. d. Gen. ad Lit. li. 10. c. 23. d Chem. Exam. p. 74. Quartum genus Traditionū est de Expositione vero sensu seu natiua sententia Scriptutae Tertul. d. praescript ca. 20. 21. 37. c. Marcion lib. 4. cap. 5. e Chem. ibid. pa. 70. c. Tertium genus Traditionum c. pa. 74. Descripsi haec Symbola vt ostenderem nos non reprobare quas certò constat veras antiquas esse Apostolorum Traditiones Aug. d. Fid. Smbo c. 1. Serm. 115. de Temp. Ruff. Expos. Symb. Hier. epist. 61. ad Pammach c. 9. Cassand Def. lib. d. Offic. bon 〈◊〉 pa. 820. Intelligentia Scripturae quae ex Traditione percipitur non est ab ipsa Scriptura seperanda cum in ea contineatur vel tanquam definitio in definito vel tanquam conclusio in praemissis f Thom. Wald. Doctr. fid li. 2. ar 2. c. 27. n. 7. Videtis sequendum esse in Ecclesia Catholica gradatim authoritatem multiplicem Doctorum scilicet Cotholicorum omnium 〈◊〉 sanctorum magis Ecclesiarum Apostolicarum potiùs ex eis ampliùs Romanae Ecclesiae abundantius his omnibus authoritatem Concilij generalis nec tamen alicni ià m dictae ita obediendum censea tà m prona fide ficut primae fidei Scripturae Ibid. 〈◊〉 Omnis Ecclesiastica authoritas cum sit ad testificandum de Christo 〈◊〉 eius vilior est Christi 〈◊〉 Scripturis sanctis necessariò post ponenda Ibid. Longè distat authoritas 〈◊〉 eminet 〈◊〉 cunctorum Doctorum etià m totius Ecclesiae Catholicae quamuis super cius authoritate Catholica 〈◊〉 Ecclesia a Casland Def. lib. d. Offic. pij viri Nemo tam insanus est vt dicat cognitionem salutis non ex diuinis literis sed ex Taditione 〈◊〉 maiorum hauriendam Idem pa. 841. Non quià Canon solus non sibi ad vniuersa sufficiat c. Jdem pa. 827. Non negamus ex sola Scriptura peti ceitam definitionem c. Idem pag. 832. Illud inter nos conuenit nihil esse huiusmodi non Scriptarum Traditionum quae non cum eis quae scripta sunt conueniunt atquè adeò in his quae scripta sunt non comprehen duntur b Meisner Consult c. Lesseum p. 590. Neque tamèn Traditiones simplicitèr omnes reijcimus sed si quae probatae sunt à pat ibus constantèr traditae illas recipimus non vtfidei mensuram sed vt 〈◊〉 stem temporis argumentum Historicum c Hosiand c. Val. Analys fid pa. 126. Si ea Traditiones 〈◊〉 quae in Ecclesia 〈◊〉 fuerunt quaequè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admittimus d Concil Trid. sess 4. Sixt. Senens Bibl. li. 2. pa. 123. e Pigh contr Ratisb lo. 3. Baron 〈◊〉 tom 1. anno 57. n.