School Divinity was at that time universally received in the Church of Rome taught in all Universities and Schools and by long use become in great measure the Doctrine of the Church The most famous and celebrated Author of this Divinity was S. Thomas Aquinas whose Writings were then in all Mens hands universally applauded and religiously embraced Some few Divines indeed dissented from him and followed the System of Scotus but this Disagreement respected not the Rule of Faith nor indeed any material point of Divinity but only some abstracted Notions and Scholastick Niceties of Divinity The Doctrine therefore of Aquinas is to be esteemed the general opinion of the Divines and Writers of those times It cannot be here objected against the force of our Argument that the same Divinity is yet retained and taught in most Popish Countries although the Doctrine of the Scriptures Sufficiency be rejected The Method of Reasoning and Disputing is now infinitely altered among the Writers of the Roman Church from what it was before the Reformation Before that time they made no difficulty to acknowledge and even urge the necessity of Reformation whereas now the Honour of their Church obligeth them to declare it both unnecessary and unlawful While Scripture was yet looked up in an unknown Tongue and removed from the knowledge of the Laity who were then generally very ignorant they were not ashamed to make confident Appeals for the Truth of their Doctrine to the Holy Scriptures When that Veil was removed the Scriptures translated and the World become more intelligent and inquisitive some other Artifice was to be found out which might preserve the Credit of antient Errors and defend them from the silence and opposition of Scripture To this end no stratagem could conduce more than the constant Artifice of all Innovators in Religion the Plea of Tradition Before that lesser Artifices could hide the Deformity of their Errors and while ignorant Christians could be securely misled with false and sometimes foolish Interpretations of Scripture while Ecce duos gladios was thought sufficient to evince the coercive Power of the Pope over temporal Princes and Arabant boves juxta comedebant asini could effectually perswade the Laity intirely to resign up their Judgments to the Direction of the Clergy there was no need of any desperate Remedy but when persons became so far inquisitive as to inquire into Reasons of Things and demand some better Authority for the belief of Articles imposed on them nothing less than the arrogant pretence of an infallible Tradition could secure and palliate the contradiction of impossible Propositions To prove therefore Aquinas his Doctrine concerning the Rule of Faith to have been intirely agreeable to that of our Author I will go no farther than his Sum of Divinity the most famous and best known of all his Works In the beginning of it laying down the Principles upon which Divinity and the proofs of Religion ought to proceed he saith That this Holy Doctrine useth the Authority of Philosophers as extraneous and only probable but the Authorities of Holy Scripture as properly belonging to her and concluding necessarily or infallibly but the Authorities of other Doctors of the Church as properly indeed belonging to her but concluding only probably For our Faith is founded upon the Revelation made to the Apostles and Prophets who wrote the Canonical Books of Scripture and not upon any Revelation made to other Doctors if any such there be Whence S. Augustin saith in his Epistle to S. Hierom To the Books of Scripture only which are called Canonical have I learned to pay this honour that I should most firmly believe none of their Authors to have erred in any thing in composing them In the two next Articles it is inquired whether Holy Scripture may use Metaphors and contain diverse senses under one and the same Letter In both places the Objections are thus formed These Qualities would be incongruous to a Rule of Faith but the Scripture is the Rule of Faith. This last Proposition is no where reinforced in the Objections but laid down as an uncontroverted Principle Aquinas in answering them no where denies Scripture to be the Rule of Faith but endeavours to take off the incongruity of a metaphorical and ambiguous Style to the Rule of Faith and in answer to both Objections hath these words Although Metaphors and Allegories be found in Scripture yet doth Holy Scripture suffer no detriment or imperfection thereby For nothing necessary to Faith is contained under the hidden sense which Scripture doth not somewhere manifestly deliver in the literal sense Afterwards being about to dispute of God and the Mysteries of the Trinity and Incarnation he proposeth this as a most certain and undoubted Principle That we ought to affirm nothing of God which is not found in Holy Scripture either in words or in sense conformably to what the Master of Sentences and Founder of the School Divinity had before taught who inquiring what Method is to be observed in treating of the Trinity answers That it must in the first place be demonstrated according to the Authorities of Holy Scripture whether the Christian Faith teacheth it or not and in what manner But to return to Aquinas he asserteth Scripture to be the Rule of Faith in many other places of his Summ. Thus disputing of the nature and properties of the New Law or Covenant he inquires whether it be a written Law. in resolving of this Question he opposeth not the written Law to Tradition but to the Law written in the Hearts of Men by the virtue and operation of the Holy Ghost and at last concludeth thus The New Law is principally that very Grace of the Holy Ghost which is written in the Hearts of the Faithful but secondarily it is the written Law in as much as those things are delivered in it which either dispose to Grace or respect the use of that Grace Here the very nature of this Question and comparison of the Written with the New Law supposeth that the whole System of revealed Truths is contained in the written Law and lest we should doubt of this supposition the latter part of the Passage now cited plainly determines it But to proceed Aquinas often reneweth this supposition and at last comparing the Old with the New Testament he determines thus All things which are plainly and explicitely delivered to be believed in the New Testament are delivered also to be believed in the Old Testament but implicitely and obscurely And in this respect also as to matters of Belief the new Law is contained in the old But if all matters of Belief in the new Law be contained in the Old Testament and whatsoever is contained in the Old Testament is plainly and explicitly taught in the New Testament then the New Testament doth not only contain all matters of Belief in the New Law but also which is more considerable proposeth them clearly and explicitly He intimates
the least and the Authority of the Church it self as to the Ground and Foundation of it is chiefly deduced from the Gospel Nay the very Institution Power and Edification of the Church can no way so expresly and certainly be known as from the Gospel But as I imagin it can by no method be so certainly determined whether the Church or the Gospel be of greater Authority as by supposing this Case when the Church defineth any thing contrary to the Gospel I know indeed that this cannot be This is to be understood of the Belief and received Doctrine of the Universal Church not of the Decrees of the Representative Church Otherwise Clemangis will most foolishly contradict himself However that we may the better find out the truth let us put this Case Do you imagin that in that case S. Augustin would have rejected the Doctrine of the Gospel and adhered to the Definition of the Church No surely Where he proceeds at large to urge this Argument and thereby to assert the Superiority of the Scriptures Authority to that of the Church Before the middle of this Century flourished Thomas Waldensis Provincial of the Carmelites and Confessor to two Kings of England Henry V. and Henry VI. successively generally accounted the most Learned English Man of his Age and the great Champion of the Papal Cause against the Lollards and other supposed Hereticks of his time against whom he writ a large and elaborate Work which was in a particular manner confirmed and approved by a special Bull of Pope Martin V. Therein proposing an intire System of Divinity he layeth down the Sufficiency of Scripture as a most certain Principle in three whole Chapters out of which I will produce some few Passages Disputing therefore of all Articles necessary to be believed and the complete System of Christian Faith he useth these words They who yet believe the Canon of Scripture to be imperfect and that it may yet be augmented by the Authority of the Church do yet with the Iews expect the fulness of time perhaps under a Iewish Messias He then takes notice of that famous Passage of S. Augustin I would not believe the Gospel unless the Authority of the Catholick Church perswaded me And giveth this Answer to it I do not approve the arrogance of some Writers who upon occasion of this place maintain the Decrees of Bishops in the Church to be of greater Weight Authority and Dignity than is the Authority of the Scriptures Which indeed seemeth not so foolish as mad unless such an one would say Philip were greater than Christ when he induced Nathanael to believe that Christ was he of whom Moses writ in the Law and the Prophets although without his Authority or Admonition he would not have at that time perceived it All Ecclesiastical Authority since it serveth only to bear testimony of Christ and of his Laws is of less Dignity than the Laws of Christ and must necessarily submit to the Holy Scriptures Well therefore did S. Thomas Aquinas allegorize when he introduced the Samaritan Woman to represent the universal Church which Woman when the Citizens of Samaria heard preaching Christ they were induced to believe on him c. This Passage clearly represents to us the Opinion of Waldensis to have been that by the attestation of the Church the Divine Authority of the Scripture is known which being once known all matters of Belief and Articles of Faith are to be learned from the Scripture just as Philip induced Nathanael and the Samaritan Woman her Neighbours to believe Christ to be a Divine Person of the truth of which when once satisfied they learned not the Rules of Life or Articles of Faith from Philip or the Woman but received both from Christ himself And therefore Waldensis subjoyns That the Authority of the Scripture is far superior to the Authority of all Doctors even of the whole Catholick Church and that although the Catholick Church should attest and confirm their Authority that the Authority of all latter Men following the Apostles and Churches ought to be submitted to the Authority of the holy Canon even to its Footstool That the former is subjected to the latter as a Witness to a Iudge and a testimony to the truth as a promulgation to a Law and as an Herald to a King. As a testimony therefore is no farther to be regarded than as it is true a promulgation invalid when it either increaseth or mutilates the Law and an Herald not to be obeyed when he exceeds the Commission of the King so the Decrees Definitions and Doctrines of the Church are no longer to be respected than as they are exactly conformable to the Scripture and deduced from it Upon this account Waldensis teacheth in the next Chapter That the Church cannot superadd any new Articles of Faith to the Scripture and that the Faith from the times of John the Evangelist who writ the last Book of Scripture receiveth no increase And therefore applieth to the Books of Canonical Scripture the measure of the new City of God made by the Angel in the XXI Chapter of the Revelations That as the circuit of that City consisted of so many miles neither more nor less so the whole System of Christian Faith and Divine Revelations is completed and contained in so many Books of Scripture and can receive no farther Addition Lastly shewing how many ways the Knowledge of the Catholick Truth may be attained he saith It may be obtained best of all and most certainly from the Canonical Scripture He proceeds to prove this from the Authority of S. Augustin and then concludes See four ways of coming to the undoubted Truth but more or less certain of which the first and most certain is by the Holy Scriptures the rest begetting only an Historical and uncertain knowledge of the Articles of Religion However these Doctors already mentioned were of great authority and sufficiently declare the common Doctrine of the Church in their time yet the practice and judgment of General Councils will give us greater assurance of it Two General Councils were held at the same time in this Age the one at Basil the other at Florence In both together the whole Western Church was present by its Representatives and in that of Florence the Eastern also These two Councils indeed thundered out Excommunications one against the other yet both agreed in using Scripture as the Rule of their Definitions and in all Disputations laid that down as a common uncontroverted Principle I begin with the Council of Basil wherein Iohannes de Ragusio a Learned Dominican by the appointment of the Bishops disputed publickly in the year 1433. against the Bohemians about Communion under both kinds Here magnifying the Authority of the Church he urgeth this Argument chiefly that without the Attestation of the Church the Divine Authority of the Scripture cannot be known and consequently that the Authority of the Church is antecedent to the knowledge even
wel which is never bigilid namelich if he write myche or teche myche For as holi Scripture seith in myche spechis defaut is not wanting But that the seid Doctour was in this conceit bigilid so y may schewe thus In the tyme of Austyn and of othere holi Clerkis aboute Austyns tyme the comoune crede hadde not withynne him this seid article Crist in his deeth of bodi descendid to hellis as y prove in the book of feith in Latyn And no man may seie that the Apostâ—is settiden thilk article in the comoun crede a this side the daies of Apostlis Wherfore nedis it is trewe that neither bifore neither aftir Austyns daies the Apostlis settiden thilk article into the comoun crede And so the grounde Foundemente and cause whi the seid Doctour held the seid article to be a feith is not trewe that is to seie that the Apostlis puttiden thilk article into the comoun crede and that the Kirke may make noon such article of feith is bifore schewid in of this present chapiter the for-heed That in the tyme of Austyn and of othere holi Fadris about Austyns tyme the comoun crede had not this seid article it is opene bi diverse and manye omelies and expo-siciouns which Austyn and the othere seid Fadris maden expownyng the comoun crede in ther daies rennyng And that fro article to article bi and bi fro the first unto the last and thei leeven unspokun of the now seid article And also thei overleepen this article Caetera desunt An Alphabetical TABLE of the more Obsolete English Words to be found in the Treatise with their Significations A. AGens against Aghe against Agenbie redeem Agens metith opposeth Algatis in all respects Aligting facilitating Anentis concerning Anoon presently Apocriâ—is Apocryphal Apower able Ari Arlus Assoilid refuted A this side since Auter Altar Aviseable deliberate Avisement deliberation B. Bede commanded Benefetis benefits Berith behaveth Bi by Bifelle beâ—el Biknows acknowledgeth Bileeve belâ—ef Birden burden Biried buried Bisi bulsie Bisidis besides Bitaken delivered Bitooke delivered Boondis contents Boonys gifts graces Brennyng burning Brent burnt Buidingis commands C. Cast him set himself Certis certainly Chargeose expensive Chauncis accidents Cheâ—â—r superior Clepid called Comberose cumbersom Combre loud Comonute socâ—ety Conicacioun examination Coude could Courseli hastily D. Deed dead Deeme judge Dekene Deacon Demed considered Departid divided Departith divideth Dewe due Discencioun dissention Doome judgment Dougten doubtful Dowte doubt Dressing beating Dunte â—ame Durid lasted Dwelliden dwelt Dymme dim E. Ellis else Ennok Enoch Eny any Erthe earth Esili easily Evene equâ—l Expowne expound F. Fadir father Fadris fathers Feende devâ—l Felle happened Fer far Ferthe forth Fier fire Finucius Paphnutius Folowing consequence Folowingli consequently Forheed foregoing part Foundement foundation Fro from G. Gede went. Gendrid born Goostli spiritual Govun given Grete great Groundeli fundamentally Groundier firmer Grow in intervene H. Hadde had Han have Hangement hanging Han have Heed head Heere hear Hemsilf themselves Her their Herden heard Here that whereas Here 's heirs Hige high Hise his Holde hold Holi holy Hondis hands Hool whole Hyve company I. Igen eyes Impresseli implâ—citly Ion John. Ioon John. Iugis Judges K. Kinde nature Kindeli natural or ordinary Kirke Church Kunne can Kunnyng knowledg Kuntre countrey L. Leefir more willing Lesingis lies Lettris letters Liggist lyeth Likli likely Litil little Longid to belonged Lyf life Lyk like Lyvyng living M. Maad made Mannys many Mawle male Mede Salvation Mennys mens Mensioun mention Mete agens oppose Mo more Moche much Money many More greater Morewe morrow Mowe may Myche much Mygte power Mygten might Mynystriden administred Myraclus mâ—raculous N. Namelich namely Ne neither Nede necessity Nedis necessarily Niâ—asse unless Noon none Notabili notably Noumbre number Nylling nulling O. Omelies Homilies Oold old Oon one Oonli only Oonys once Openli maniâ—estly Othre other Overer superâ—ours Owen ought P. Pacchis and cloutis additions Parischens Parishioner Paske Passeover Peces mele pâ—ecemeal Perâ—it perfect Persoonys persons Physisien Physitian Poulis Pauls Prechiden preached Premyssis propositions Pretense pretended Prie pray Privey private Processe passage Proficied prophesied Prologgis prologues Puplischid published Purveied provided R. Radde read Recleimed opposed Redi ready Releef and rescaâ—l poorer and meaner sort Renne run Rennyng running or currâ—nt Rennyng herewith concuring to it Resoned learned Resoun reason Reule rule Rewine room Rightwisnesse justice Roos rose Route multitude S. Saaf safe Sad grave Sadnesse gravity Save the caase solve the question Scant scarce Schai shall Schapide prepared Sche she Schewe shew Schipp ship Schope intended or ordered Schortli shortly Schotte slew Schulde should Scole school Se see Seche seek Seie say Servage bondage Settid resolved Settiden placed Seyntis Saints Sigen did see Sikir secure Sikirli securely Sithen since Slider uncertain Sone Son. Sooth truth Sothe certain Sotheli certainly Sowdan Soldan Stabili firmly Stirid stirred Suffraunce permission Sugget subject Sum some Summe some Sunken in drawn in Synnys Sins T. Take mark be shewed Takun assumed Teche teach Thanne then Thei they Thennes thence Theuke meditate Thi thy Thilk that or the said Tho those Thorug through Tho that who Tiâ— to unto Togidere together Tre three Trenys lamentations Tretid treated Treuli treuly Trew true Trouthis truths Trowe believe Tungis tongues Twey two Twies twice V. Uce use Uerri very Ueyn vain Uidewite widowhood Unbigilefulnesse veracity Undeptabili undoubtedly Undoutabili undoubtedly Unto tyme unâ—â—l Unwist unknown Urri true W. Waast vain Waisching washing Wee l well Weie way Wel prisid well esteemed Weren were Werkis works Werre War. Weved complained Whanne when Whicchecraft witchcraft Whilis whilst 100 Wintre 100 years Wiste know Withoute forth external Withynne forth internal Witti learned Wittis undirstanding Wittyngis testimonies Wolden would Wole will. Worching working Worschipid worshiped Worschipid esteemed Wyf Wife Y. Y I. Ydel idle Ye you Yere year Yhe yea Yitt yet Ynoug enough Ysidir Isidore Yvel evil FINIS * Tract in Ioan. 96 97. †Lib. Strom. passim ‖ De Praescript Haeres * Lib. 3. cap. 2. lib. 2. cap. 3. Quia non possit ex his S. Scripturis inveniri veritas ab his qui nesciunt Traditionem Non enim per literas traditam illam sed per vivam vocem Ibid. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apologetic in fine Prologi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post medium * Dissuasive from Popery Par. 2. lib. 1. Sect. 2. †Sed tum S. Doctrina hujusmodi auctoritatibus philosophorum utitur quasi extrantis argumentis probabilibus auctoritatibus autem Canonicae Scripturae utitur propriè ex necessitate argumentâ—ndo auctoritatibus autem allorum doctorum ecclâ—siae quasi arguendo ex propriâ—s sed probabilibus Inniiitur enim fides nostra revelationi Apostolis Prophetis factae quì canonicos libros scripserunt â— non autem revelationi si qua fuit aliis Doctoribus facta