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
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
erred in exposition nor differed one for the other Thirdly the Fathers affirme that the Scripture expounds it selfe Aug. d. verb. 〈◊〉 Serm. 2. d. vnit Eccles. c. 5. p. 427. Chrys. sup Gen. Hom. 13. And they doe not alwayes referre men to Tradition concerning exposition of Scripture but prescribe other rules and meanes also Aug. d Doctr. Christ. l. 4. c. 30. c. Chrys. sup Gen. Hom. 21. sup Rom. Hom. 13. sup Iohn Hom. 39. Tertul. c. prax Hilar d. Trinit l. 5. Ambros. 〈◊〉 Psal. 118. Serm. 8. Origen Mat. Hom. 25. Fourthly that which the Aduersarie affirmeth touching the Fathers to wit that they held the Scriptures to be cleare in all substantiall points onely to men beforehand instructed by the light of Tradition is vntrue neither doe the Fathers speake of Tradition according to the Romish acceptation First sometimes the Fathers exhort heathen men which were not instructed by Tradition to reade the Scriptures Theophilus Antiochenus saith to Autolicus being as then a Pagan Verum tu ipse si placet consule liter as sacras But doe thou thy selfe if it seeme good vnto thee consult with the holy Scriptures Also they prouoke Heretikes which denied the Tradition of the Church to examine truth by Scriptures August d. vnit Eccles c. 2.3.16 contra Maxim Arrian l. 3. c. 14. Socrates Hist. lib. 1. cap. 6. Secondly by Tradition they vnderstand not the fabulous dreames and inuentions of Papals who like the Pharisees corrupt the right sence of Scripture by their vnwritten Traditions and affirme those things to bee Apostolicall which agree with the confessed Doctrine of the Apostles like darkenesse with light But the Fathers by Tradition vnderstand such exposition of Scripture as was vniformely receiued and commended for Apostolicall by the Primatiue Church and which besides antiquitie or the report of men appeared to bee Apostolicall by an exact harmonie and consent with the Text of the holy Scripture to which it was applied St. August d. Bapt. c. Donatist l. 5 c. 26 St. Cyprian Epist. 74. Tertul. d. praescript c. 21 Ruffin Hist. Ecclesiast l. 2 c. 9 IESVIT I hope I haue in the opinion of your most learned Maiestie sufficiently demonstrated the first ground of Catholicke faith to wit that a Christian is originally and fundamentally built vpon the word of God not as written 〈◊〉 Scriptures but as deliuered by the Tradition of the Church successiuely from the Primatiue vpon the authority whereof we beleeue that both Scriptures and all other substantiall Articles of Faith were deliuered by the Apostles thence further ascending and inferring they came from Christ and so from God the prime veritie and Authour of truth ANSVVER You haue played the Paralogist and weaued a spiders web which is fitter to catch flyes than to persuade so religious learned iudicious and resolute a king who is like an Angell of God knowing good and euill Your obiections being weighed in the ballance of the Sanctuarie are found light they are Funiculus vanitatis a coard and bundle of vanitie a potsheard couered ouer with the drosse of siluer His most learned Maiestie as you truly stile him honoureth genuine and Orthodox all Tradition as no religious king or good Christian can doe more and hereupon to wit vpon the testimony of Tradition besides other Arguments he beleeueth that you and your consorts are deceiued when you hold that a Christian is originally and fundamentally built vpon the word of God not as written in Scripture but as deliuered by Tradition c. For if the Scripture according to the doctrine and Tradition of the Primatiue Church is eminentissimae authoritatis of most eminent authoritie If it be the seed of which faith is first of all conceiued if it is the Rocke whereupon the Church is built if the authoritie of vnwritten Tradition dependeth vpon it and must bee examined by it If the Churches authoritie is 〈◊〉 from it then a Christian is originally and fundamentally built vpon it First That which is most excellent in euery kind is the modell and paterne of all the rest but I trow you will grant the Scripture to be the most excellent part of Gods word 2. Pet. 1. 〈◊〉 S. 〈◊〉 c. 〈◊〉 Manich. li. 11 cap. 5. d. Ciuit. Dei lib. 11. cap. 3. Ibid. 〈◊〉 14. cap. 7. d. Vnit. Eccles. 16. Chris. d. 〈◊〉 Hom. 4. Oecumen sup 2. Tim. 3. Ansel. sup 2. Tim. 3. Secondly A Christian is fundamentally built vpon the rock but the Scripture is a rocke Cardinalis Camaracensis 〈◊〉 vespert 〈◊〉 sacrae Scripturae In euery building orderly framed the foundation hath precedence then followeth superedification and lastly consummation According to this order Christ the most exact Architect did build his Church vpon the rocke of holy Scripture Thirdly The seed of Faith is the root and foundation of 〈◊〉 Christian the Scripture is the seed of Faith Iohn 20. 41. for it is the word of God Luc. 8.11 Iam. 1.18 1. Cor. 4 15. And were the Popish Tenet true that the Scripture is not the whole word of God but only a part thereof yet a Christian must be originally and fundamentally built vpon it together with Tradition And Tradition according to the Tenet of our Aduersarie in this place cannot be the sole foundation of Christianitie but only a part of the foundation Fourthly All Scripture giuen by diuine Inspiration is simply and without exception to be receiued and all Tradition repugnant to Scripture is to be refused From hence it followeth that Scripture is a rule of Tradition and not Tradition of Scripture and Scripture is the highest rule as both the Fathers and many Papists themselues affirme and thus it is certaine that a Christian is orignally and fundamentally built vpon the holy Scripture IESVITS 2d Ground That there is a visible Church alwaies in the world to whose Traditions men are to cleaue and the Church is one Vniuersall Apostolicall Holy ANSWER The subiect of this Proposition to wit Ecclesia the Church is a word or terme of diuers significations and therefore the Iesuit should haue declared in what notion he taketh the same when he saieth There is a visible Church c. First Cardinall Bellarmine with other Pontificians saith that the Church whereof he disputes is a companie of people linked together by the same profession of Faith and Communion of Sacraments vnder lawfull pastros 〈◊〉 vnder the Roman Bishop who is Christs Vicar Secondly The terme Church is taken in the holy Scripture for the vniuersall number of holy beleeuers in all ages and more strictly for the whole number of holy beleeuers vnder the New Testament Heb. 12.23 Apoc. 5.9 Ephes. 5.25.27 and thus it comprehendeth both the Church Militant and Triumphant Thirdly the Church is taken for the common and vniuersall multitude of Christian people of any one or more ages which
controuerted or doubtfull But personall succession may bee found in a false Church as appeareth by the Iewish Church in the time of the Pharisees and by the Churches of the East in the dayes of the Arrians and our Aduersaries affirme the Greeke Church to be vnsound notwithstanding it is apparently descended from the Apostles by a lineall succession of Bishops Cardinall Bellarmine perceiuing the weight of the former Argument departeth from the common opinion of other Papists saying That although personall succession alone or by it selfe is not a proper note of a true Church yet the absence thereof prooueth a nullitie of the Church in them which want it But if this be so then personall and locall succession must bee expuged out of the Calendar of Churches notes for all proper notes argue and demonstrate their subiect both 〈◊〉 and negatiuely also they demonstrate the same of themselues without the assistance of other things If therefore externall succession prooueth not a true Church except right Faith bee concurring and if as Bellarmine teacheth it rather serueth to prooue there is not the true Church where it wanteth than to argue a true Church where it is then the same is not proper and conuertible and consequently it is no essentiall marke because to bee proper and conuertible are of the being of notes according to the Cardinals owne description It is likewise remarkeable that the ancient Fathers doe not onely or principally vnderstand personall succession when they mention succession in their writings because they argue affirmatiuely from succession and not negatiuely onely Therefore Romists in this disputation shall doe well to begin with the questions which concerne Doctrine and prooue that they haue succession of Doctrine in all those Articles wherein they oppose other Churches before they mention locall and personall succession but the manner of these men is to obserue a contrarie proceeding and from the latter to conclude the former which is against good reason and against the Custome and manner of the ancient Fathers IESVIT For how can the Tradition of Christian doctrine be eminently and notoriously Apostolicall if the Church deliuering the same hath not a manifest and conspicuous pedigree or deriuation from the Apostles which is a conuincing argument vsed by Saint Augustine how can we thinke that we 〈◊〉 receiued manifestly Christ if wee 〈◊〉 not also 〈◊〉 manifestly his Church It is a Principle of Phylosophie Propter quod vnumquodque tale illud magis But the name of Christ his glory his vertue and miracles are to the world famously knowne from age to age by reason of the Church and her preaching that in her first Pastours saw them with their eyes Ergo This Church must needes be more famous more illustrious as able to giue fame vnto the being and Doctrine and actions of Christ. ANSVVER I haue shewed in the former Section that the visible Church is principally called Apostolicall because it imbraceth the doctrine of the holy Apostles And euerie Church is Apostolicall so farre foorth onely as it consenteth with the Apostles in Doctrine Sacraments Inuocation and in that which is substantiall in Ecclesiasticall policie And in a precedent Section I haue declared That the visible Church may at some times bee more or lesse Apostolicall holy c. But it is not at any time simply or principally Apostolicall because it hath externall personall succession Occham a famous Schooleman and some others with him affirme That a true and Apostolicall Church may consist of a few lay people and if all the Prelates and Clerkes throughout the world should become hereticall God may raise vp Pastours either extraordinarily or else hereticall Bishops 〈◊〉 Pastours the Church may be reformed by them But to the Argument I answere as followeth First if the same were wholly granted nothing could bee concluded against the Church of England from it because the Bishops and Pastours of this Church are able to exhibite a Pedigree or deriuation both of their Ministerie and Doctrine from the Apostles 1. Of Ministerie in that they haue for substance the same descent of externall Ordination which the Romane Church hath 2. Of Doctrine because they maintaine the Primitiue Faith and accord in the same with the soundest part of the Catholicke Church in all ages And where we may seeme to discent from the Antient the same is either in things humane and adiaphorous or in matters which were not fully discussed or in points which were not deliuered by an vnanimous consent or in things which are reprooued by plaine demonstration of holy Scripture and wherein the Fathers permit libertie of dissenting and the Papists themselues take the like libertie Secondly the Iesuits Interrogation How can the Tradition of Christian Doctrine be eminently and notoriously Apostolicall if the Church deliuering the same hath not a manifest and perspicuous pedigree or deriuation from the Apostles is answered this may be performed two waies 1. By the historie and monuments of the Primatiue Church whose descent and pedigree from the Apostles was perspicuous 2. The same may be made manifest by the Scriptures of the Apostles which are diuine and authenticall Records of all Apostolicall Doctrine and contain in themselues many liuely and effectuall Arguments proouing to such as read and examine them with diligence and vnderstanding that they are the Doctrine of the holy Ghost and consequently the worke of the Apostles And the maiestie and lustre of heauenly Doctrine is such that if it be propounded by meane and obscure persons it will appeare illustrious euen as a rich Iewell if the same be deliuered by a poore Artificer doth manifest his owne worth and therefore the sequell of the Iesuits Argument is denied for it followeth not because the Doctrine of Christ must be illustrious that the Church which deliuereth the same must be alwaies so Thirdly S. Augustine in the place obiected Epist. 48. confuteth the Donatists which confined the Church vniuersall to one countrie only excluding the rest of the world from the communion thereof against this error he saith How can wee thinke that we haue receiued Christ made manifest if we haue not also receiued his Church made manifest From hence nothing can be inferred but that we receiue the true Church not only at one time or in one place but at all times and in all places where it is manifest and that Christ is reuealed and made manifest by the Doctrine of the Apostles and that this Doctrine must be preached although not at one time yet successiuely throughout the whole world But all this which S. Augustine speaketh being granted prooueth not that the true Church shall be notoriously eminent and visible at all times neither doth this Father say that Christ cannot bee manifest but by such a Church only as can lineally deriue her pedigree by Records and Tables from the Apostles And howsoeuer Papists boast of their owne pedigree yet when their
and be deceiued then the later Church may vpon their reports deliuer some errours together with truth and yet the Tradition thereof concerning matters which are grounded vpon diuine Testimonie is infallible The Church may speake of it selfe and vpon report of them whose Testimonie is humane and fallible And it speaketh also vpon the authoritie of Gods word In the first it may erre and bee deceiued and consequently the Testimonie thereof absolutely bindeth not people to beleeue But when it confirmeth her doctrine and Tradition by diuine Testimonie the Tradition thereof is the Tradition and voyce of God himselfe worthy of all acceptation Neither is her Testimonie fallible and doubtfull in this latter kinde because of errour in the first any more than the Prophesie of Nathan was fallible when he spake by inspiration to Dauid 2. Sam. 7.5 Although when he formerly answered by a humane spirit he was deceiued Balaam is a credible witnesse in all those verities which God put into his mouth Numb 23.5 18. 24. 1. And yet in other matters which proceeded from himselfe he was fallible And Iosephus a Iew is credited in the Testimonie which hee gaue of Christ Antiq. lib. 18. c. 4 although in many other reports he was deceiued The antient Fathers Iustin Martyr Ireneus Origen St. Cyprian erred in some things and yet their authoritie in other matters which they deliuered consonantly to holy Scripture is credible Our Aduersaries confesse that their Popes may erre personally and that their Popes and Councels may erre in the Premises and Arguments from which they deduce conclusions of Faith and yet they will haue their definitiue sentences to be of infallible authoritie Cardinall Iacobatius speaking in the Popes defence saith That it followeth not because one hath erred that therefore his testimonie is altogether inualid and to be refused And hee confirmeth this assertion by diuers Texts of the Canon Law IESVIT And whereas some Protestants affirme that the Church cannot erre in fundamentall points but onely in things of lesse moment The truth is that in her perpetuall Traditions she cannot erre at all If the Tradition of the Church deliuering a small thing as receiued from the Apostles may be false one may call into question her Traditions of moment especially if he please to thinke them not to be of moment for like as if we admit in the Scriptures errours in small matters wee cannot be sure of its infallibitie in substantiall matters So likewise if we grant Tradition perpetuall to be false in things of lesse importance we haue no solid ground to defend her Traditions as assured in other of moment wherefore as he that should say That Gods written word is false in some lesser matters as when it sayes That S. Paul left his cloake at Troas erreth fundamentally by reason of the consequence which giueth occasion to doubt of the truth of euery thing in Scripture Euen so hee that granteth that some part of Traditions or of the word of God vnwritten may bee false erreth substantially because he giueth cause to doubt of any Tradition which yet as I haue shewed is the prime originall ground of Faith more fundamentall than the verie Scripture which is not knowne to be Apostolicall but by Tradition whereas a perpetuall Tradition is knowne to come from the Apostles by its owne light For what more euident than that that is from the Apostles which is deliuered as Apostolicall by perpetuall succession of Bishops consenting therein ANSWER The true Church in her sounder members erreth not in points fundamentall nor yet in matters of lesse moment maliciously or with pertinacie But the same may be ignorant and also erre in secondarie Articles The reason of the first is because the same should then cease to bee the true Church by corrupting the substance of right faith expresly or vertually and consequently there should remaine no true Church vpon earth which is impossible The reason of the second is because the Church since the Apostles is not guided by immediate inspiration or by Propheticall reuelation but by an ordinarie assistance of grace accompanying the vse of right meanes which remooueth not possibilitie of errour but leaueth space for humane iudgement being regenerate onely in part Heb. 5.2 Gal. 5.17 Aug. Enchir. c. 63. to worke by his proper force and power Secondly the Church hath no perpetuall Traditions but such as are either contained in holy Scripture or which are subseruient to maintaine the faith veritie and authoritie of the holy Scriptures and the doctrine thereof Thirdly whereas the Iesuit saith That euen as no vntruth can be admitted in the holy Scripture in regard of such things as are of the least moment without ouerthrowing the totall authoritie thereof so likewise no errour great or small can bee admitted in the doctrine and Tradition of the present Church because vpon the same will follow the subuersion of all her Tradition euen in matters essentiall I answere That there is not the same reason of the Scripture and the Church for the Scripture is totally and perfectly diuine and must alwayes bee so esteemed and to admit any errour or possibilitie thereof in Scripture were to make God a lyar and consequently to ouerthrow all faith But the present Church is onely the seruant of God and of his word Iohn 10.27 and hath no credit or authoritie but from it and although the same may erre in some things yet there remaineth alwaies a higher and more soueraigne Iudge to wit the holy Ghost speaking in and by the Scriptures to whom Christians desirous of truth may appeale and by whose sentence the Doctrine and Traditions of the present Church are to bee iudged Whosoeuer admitteth any errour or vntruth in the holy Scripture taketh away all authoritie from that which is the prime foundation of supernaturall veritie But he that admitteth error or fallibilitie of iudgement in some Traditions and Doctrines of the Pastours of the present Church doth onely make the credit of a secondarie and inferior witnesse subiect to triall and examination of an higher Iudge And euen as in building the rule and measure of proportion must alwaies be euen and right in it selfe but the workemans hand may possibly leane or shake and applie his rule amisse so likewise the holy Scriptures which are the principles of Theologie and the most exact ballance and measure of diuine Veritie as S. Chrysostome speaketh must be free from all obliquitie of error and to admit the least error in the Scripture ouerthroweth the foundation of Faith But the Ministerie and Tradition of the Church is like an Artificers hand which may sometimes leane and goe awrie and yet the foundation of Veritie abideth firme in the prime authenticall rule and by the same the errour of mens Tradition and Doctrine may be corrected Fourthly the Iesuit affirmeth That Tradition to wit of the
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
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
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
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
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
in respect of your exact Iudgement and excelse Dignitie yet in regard of the Author it is a free will Offering intended to the honour of God and of your sacred Maiestie and to confirme your Liege people in right Faith and true loue and obedience of your most iust and gracious Gouernment As an Angell of God so is my Lord the King to discerne good and bad therefore the Lord thy God will be with thee 2. Sam. 14. 17. Your Maiesties Chapleine and Seruant FRAN. WH TO THE READER IT is now two yeeres since I was first called by my Lord Duke of Buckingham to conferre with an Honourable Person who as then began to make Reuolt from the true Faith and Religion professed in our Church By this Occasion J entred into a Disputation with one Mr Iohn Fisher a Jesuit the same person which was the Author of the two Bookes against which my younger Brother Dr Iohn White wrote his Way to the true Church and the Defence of the same After my first Conference with the aforesaid Jesuit ensued not long after a Second at which his most excellent Maiestie himselfe was present The Cause as J afterwards perceiued of his Presence was a gracious desire to recouer the foresaid Honorable Person out of the Fishers Net Then there followed a Third Conference betweene a most Learned and Reuerend Bishop and the said Jesuit intended to the same purpose Lastly his Royall Maiestie in his deepe Judgement hauing obserued by the former Conferences and especially by the second that our Aduersaries are cunning and subtile in eluding our Arguments brought against them but of no strength especially in particular Questions when they come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmation of their owne Tenet He was pleased to haue Nine Questions of Controuersie propounded to the Jesuit that hee might in writing manifest the Grounds and Arguments whereupon the Popish Faith in those Points was builded For his Maiestie in his owne Judgement and Experience knew most certainely That Romists are not able to confirme 〈◊〉 Faith either by sacred Scripture or by antient Tradition And therefore their manner is when they dispute with Protestants viua voce to auoid other Controuersies and to set vp their rest vpon the Questions of the Visibilitie and Authoritie of the Church Therefore the better to discouer their weakenesse and to plucke them out of their Fox-hole of Personall Succession and Vistbilitie the King imposed this Taske of writing vpon the Nine Questions Besides his Maieftie had experience of the mfaithfull dealing of Pontificians when they make Relation of such things as passe by word of mouth onely in priuate Disputations and hee well vnderstood 〈◊〉 the Cretising Jesuit had dealt with a 〈◊〉 Bishop and with my selfe For had wee beene Schoole-Boyes of thirteene yeeres old he could not haue made vs seeme more childish and vnskilfull than hee did dispersing Hundreds of Papers to his owne prayse and our disgrace Wherefore it was necessarie that some publique Worke containing the Grounds and Arguments of his part and the Answere and Replie on ours might be extant wherein neither his nor our Yea and Nay should take place sed res cum re causa cum causa c. the weight of matter on each part might testifie for it selfe Now who could command this to be done but the King himselfe who therefore made the former proposition of Nine Questions to the Jesuit that the World might see the vttermost of his strength and againe they might haue meanes to iudge rightly of our Cause and of our proceedings in handling the same Mine owne purpose at the first was to haue published in Print a Narration of my two Disputations and as farre as my Memorie would serue me I had to that end collected in writing the summe of those Conferences But obseruing afterwards by another Disputation which was printed that our Aduersaries will perpetually tumultuate and accuse of falsitie all things which passe not vnder their owne hands knowing also that my selfe could not exactly remember all passages of the Jesuits Disputation and mine there being not a word written at the time when wee disputed J deferred the printing thereof vntill this greater Worke was finished The Aduersarie in this Answere which his Friend deliuered the King hath disputed Eight of the Questions propounded by his Maiestie and he declineth the Ninth for Reasons well knowne to the World and in stead of a Disputation he passeth ouer that Article of deposing Kings with a Rethoricall Declamation But before the Nine Questions hee placeth a large Disputation prouided no doubt aforehand and expecting onely a prosperous Wind of Occasion to send it abroad touching the Rule of Faith concerning Scripture and Tradition the Notes of the Church c. Then to counterpoise the Kings Nine Articles he chargeth our Church with Nine remarkable Errors as he accounteth them Jn the former part of his Tractate is contained the summe and substance of the first Conference betweene him and me before the Lord Keeper and the Lord Duke of Buckingham Jn the Questions of Jmages Transubstantiation Communion in both kinds is contained also the summe of the second Conference but there are many Additions in each Question and hee handleth matters more exactly in his written Worke than hee did in his priuate Disputations J haue examined his whole Treatise and answered euery passage thereof printing his Worke verbatim with mine owne The World must take notice that I am a constant Preacher in a Pastorall Charge and therefore J could not ose such expedition as other men may which imploy their whole time strength in writing Besides my Worke being finished before Michaelmas last bath bin long in Printing by reason of the number of Quotations in the Margen These Citations are for this cause word for word out of the Authors placed in my Booke that the Worke may be more vsefull especially to such persons as want the benefit of Libraries and much Reading themselues J haue with as much diligence as morally a Scholler can vse collected my Testimonies out of the very Authors themselues The Reader shall not need to feare or distrust vnlesse where the Printer hath made Escapes which cannot alwayes be auoided in a Worke of this nature And I must entreat the Reader where he obserueth any Error in the Print to correct the same with his Pen. Neither must the vnlearneder sort be offended if they light vpon some hard passages because the matter it selfe is many times very abstruse and disputing with Aduersaries which are Sophisters I am compelled to vse Schollasticke tearmes and to turne their owne Weapons vpon themselues But so farre as I am able I haue endeuored to be perspicuous Of my Aduersaries I request nothing at all for it is in vaine But if they reply it shall be for their greater honour to set downe my Text as I haue done theirs And they shall but beat the ayre vnlesse they confirme the maine Branches of their
Doctrine by Principles of Diuine Reuelation because Humane Testimonie is not sufficient to myse Articles of Faith And I rest assured that each intelligent person will obserue by reading this Worke that the Aduerfarie notwithstanding he is well verst in Controuersie and hath in substance said as much as his Cause will permit yet he is deficient of Diuine proofe in euery Article and farre more specious in eluding our Arguments than happie in confirming his owne But if it be certaine that Popish Faith wanteth the Suffrage of Diuine Testimonie then we haue sufficient cause to reiect their Doctrine And if wee could not demonstrate that the Articles which they maintaine against vs were contra verbum Dei contradictorie to the Word of God yet if by deficiencie of proofe on their side it appeare they be extra praeter without or besides the Word of God they cannot be the obiect of Diuine Faith Lastly I entreat all of our part to prayse God for the benefit of true Religion maintayned in our Church to auoid Contention among themselues for in all Ages the same hath proued pernicious and scandalous Also to be as deuout in the way of Pietie as Aduersaries seeme to be in the way of Superstition And because it hath euer beene an Honor to our Profession to be loyall and obedient to higher Powers let this be still an indelible Caracter of euery true Brittish Protestant to reioyce in the peaceable and happy Gouernment of his most sacred Maiestie let vs all so far as it is possible by our feruent votes and prayers striue to adde encrease to his dayes and happines Far be it from any of our part in their secret thoughts to misconster his actions or to entertaine the least iealousie of any abatement of his wonted loue to true Religion planted among vs for assuredly he vnderstands the Mysterie of Poperie too well to thinke any otherwise of it than formerly he hath done and no subiect can lay the Cause of Religion more neere their heart than his most Religious Maiestie doth And we haue all great cause to glorifie God who hath blessed our Church with such a wise and constant Defender of the Faith Now my Conscience vrgeth me to deliuer thus much concerning his Maiestie because the Aduersarie in some passages of his ensuing Treatise as by reading you shall obserue rhetoriseth suspitiously intending no doubt to raise some iealousie in credulous minds contrarie to this which I haue spoken My selfe therefore through the gracious Clemencie of his Maiestie being admitted to approach so neere as to be an eare-witnesse of his admirable Iudgement and constant Resolution in point of Religion and hereby certainely knowing that the Jesuit departing from the King added no improuement to his Popish Cause but vanished with foile and disgrace J trust J shall incurre no Censure from men iudicious and louers of Truth for certifying that which J obserued by mine owne experience And thus commending my Labors to the blessing of the Almightie to the examination of my Superiors in the Church and to the perusall of those which desire to read them I addresse my selfe to the ensuing Disputation April 10. 1624. THE CATALOGVE OF QVESTIONS DISPVTED in this Worke. 1. WHether of all other it be the most important Controuersie to vnderstand the Qualitie of the Romane Church Fol. 1. 2. Whether Diuine Faith be resolued finally into vnwritten Tradition or into Scripture 12 3. Touching the Visibilitie and Notes of the Church in generall 49 4. Whether the Romane Church is the Onely Holy Catholike and Apostolike Church 103 5. Whether Protestants erre fundamentally in the Faith 146 6. Whether Protestants erre fundamentally about Tradition 149 7. Whether they doe the like in their Doctrine about Generall Councels 152 8. Whether they erre by denying Papall Supremacie 157 9. Whether they erre in point of Iustification 161 10. Whether they erre in point of Merit of Good Works 169 11. Whether they doe the like concerning the Sacrament of Baptisme 175 12. Whether they erre in the Doctrine of Reall presence 178 13. Whether they doe the like about Penance and Absolution 185 14. Whether they erre about the Article of the Catholique Church 193 15. Touching Worship of Images 209 16. Concerning Inuocation of Saints departed 287 17. Touching prayer of the ignorant in an vnknowne Tongue 365 18. Concerning repetitions of Pater-Nosters Aues and Creeds with reference to Merit 384 19. Concerning Transubstantiation 390 20. Of Communion in one kind 459 21. Of workes of Supererogation and Popes Pardons 510 22. Of deposing Kings and giuing away of their Kingdomes by Papall power directly or indirectly 569 IESVIT TO THE KINGS MOST EXCELLENT MAIESTIE Most Gratious and dread Soueraigne A Conference about Religion betweene Doctour White and me was occasion that your Maiestie called mee to your Gratious presence not disdaining to dispute with one so meane and vnworthie as my selfe imitating his benignitie whose Vicegerent you are and according to the phrase of holy Scripture his Angell And as it is the propertie of the good Angell first to strike feare and terrour into them to whom hee appeares but in the end to leaue them full of comfort In like sort your Maiestie For though the first salutation carried a shew of seueritie yet your dismissing me was benigne and gratious not onely pardoning my earnestnesse in defending the part of the Catholike Church but also saying You liked me the better ANSVVER MIrum est si in facie hominis tantum interuallum inter frontem linguam vt frons non comprimat linguam It is strange saith St. Augustine that there should be such a great distance betweene the front of a man and his mouth that the shame of his forehead should not represse the impudencie of his tongue It is vntrue that his Royall Maiestie at the Cloase of the Conference whereof you speake gaue you any applause or the least occasion to coniecture That hee was taken with any passage of your Disputation For you propounded nothing to demonstrate your owne Tenet or to confute ours worthie of the great Presence to which you were admitted But you kept your selfe within your Trenches and sometimes you were driuen to dissemble your owne Tenet other-while according to the Romish manner by wyre-drawne distinctions and euasions to elude the waight of his Maiesties Arguments making good the saying of Maxentius Mens contentioni Indulgens non sanari sed vincere cupiens auersa ab eis quae rectè dicuntur tantum intenta est in hoc vt inueniat quod pro partibus suis loquatur A contentious mind desirous of victorie and not willing to be reformed but auerse from right sayings only deuiseth how to elude Truth and to speake for his owne part And as for those words of his royal Maiestie I like you the better they were vttered vpon this occasion When the Iesuit being pressed about the point of Temporall authoritie c. did at the first
1. Tim. 2 4. But without vnderstanding the qualitie of the Romane Church people may be baptised beleeue and repent and haue all the ordinarie meanes of saluation as appeareth by the Iewes Asts 2 41. and the Eunuch Acts 8 37. and Lydia Acts 16 14. and many Gentiles Acts 13 48. and the elect Ladie and her children 2. Iohn v. 1 2 4. and the Corinthians Galatians Ephesians and the seuen Churches of Asia Apoc. 2 3. c. Occham saieth that after Christs ascension many people were saued before the Roman Church had anie being and AEneas Siluius affirmeth That the first 300 yeares before the Nicene Counsell small regard was had of the Roman Church Iohannes Maior saieth It were ouer hard to affirme that the Indians and other Christans which liue in remote countries should be in the state of damnation because they were ignorant That the Bishop of Rome is head of the Church if they beleeue other necessarie Articles of Saluation And Alchasar saieth Before such time as the publique nuptials betweene the Roman and other Churches were celebrated by a common receiued custome a lesse frequent communion with that Church was sufficient Seconly It is no Article of the Apostles Creed or of any other ancient Creed neither is it delinered in any plaine text or sentence of holy Scripture That all Christian people must receiue their beleefe from the Roman Church or that the same intirely shall in all ages continue in the doctrine and faith receiued from the Apostles yea the contrarie is taught in holie Scripture Rom. 11 22. But if the doctrine aforesaid were fundamentall and of greatest importance the same must haue beene plainely deliuered either in holy Scripture or in all or some of the auncient Creedes IESVIT The Church is the pillar and foundation of Truth 2. Tim. 3 15. The eminent Rocke and Mountaine filling the whole world on the top whereof standeth the Tradition of sauing Doctrine conspicuous and immooueable Ergo Jt is the most important Controuersie of all other to know whether the Roman Church be the true Church ANSVVER Foure texts of Scripture are produced to proue that it is the most important controuersie of all other to know whether the Roman Church be the true Church but neither are the places of Scripture expounded rightly neither is the Iesuits islation from them consequent or firme 1 Although it were granted that the totall certaintie of Christiantie dependeth vpon the Church yet because the Roman Church is not the whole Church but onely a part and member thereof Rom. 1 6. and such a member as may erre and proue vnsound Rom. 11 22. The knowledge of the state and qualitie of that Church cannot be simply necessarie and consequently not a matter of greatest importance to be vnderstood 2 The places of Scripture 1. Tim. 3 15. Math. 16 18. Esay 2 1. Dan. 2 35. proue not the question The first place to wit Math. 16 18. is expounded by manie interpreters of Christ himselfe and by the most of the faith which S. Peter confessed touching Christ. And our Sauiour affirmeth not in this Text that the Roman Church of euerie age is a Rocke but that the Church of right beleeuers is builded vpon a Rocke and so the Church is one thing and the Rocke another because nothing is builded vpon it selfe The second place 1. Tim. 3 15. 〈◊〉 that the Church which is the house of the liuing God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of Truth 1. If by the Church we vnderstand the Catholicke Church as it containeth the holie Apostles then this commendation agreeth fully and perfectly to it in respect of the Apostles who were led into all Truth Iohn 16 13. and which taught whilest they 〈◊〉 all Truth and they do at this present day in the Scripture teach the fulnesse of Truth 2. If by the Church we vnderstand the Church of Christ liuing after the Apostles the same is by office and calling the pillar and ground of Truth in all ages And some part or other thereof Truth of God 〈◊〉 to saluation But the present Church is not 〈◊〉 and simply in all things the pillar and ground of Truth but so farre onely as it teacheth the doctrine reuealed by the holie Ghost and groundeth her faith vpon the word of God and this is proued because the Church Apostolicall was free from all errour but succeeding Pastors and Doctors may erre in Ecclesiasticall censures in degrees legislatiue in sermons disputations and other tractats as our Aduersaries themselues confesse and they which propugne the infallible authoritie of the present Church restraine the same to the Pope and Councell of which S. Paul is silent 1. Tim. 3 15. And from hence I inferre That the Church wherein the Apostles taught and gouerned was the ground and pillar of Truth fully intirely and in all things But the present Church is so with limitation conditionally and so farre forth onely as it deliuereth the Apostles doctrine Lastly the Roman Church can challenge no greater priuiledge of Infallibilitie from this Scripture than the church of Ephesus of which the Apostle speaketh litterally in the said Text. But although the Church of Ephesus was by office the pillar and ground of Truth yet the same did afterwards degenerate and depart from the right Faith which argueth that particular Churches such as were the Roman Ephesine Corinthian c. are not in such sort the pillar and ground of Truth as that they are in no danger of errour The other two places Esay 2 1. Dan. 2 35. are principally vnderstood of Christ and his Apostles and they proue not the Iesuits position which is It is the most important controuersie of all other to know whether the Roman Church is the true Church for the present Church of Rome is a Molehill and not the Mountaine prophesied of Esay 2. the same filleth not the whole world but onely a small part of the world neither did the same antiently for 500 yeares at the least fill the whole world for many people both in the East and West were Christians without depending vpon it neither is the same alwaies illustrious for Vertue and Truth but sometimes notorious for Superstition and Vice If our Adnersaries will contend That there is in all ages avisible Church like vnto a great Mountaine filling the whole world vpon the top whereof standeth the Tradition of all true doctrine conspicuous and illustrious 1. The places of Esay and Daniell affirme not this concerning all times and ages of the Church 2. The Scriptures foretell a large reuolt and apostasie from heauenly trueth 3. Our Aduersaries themselues acknowledge that the outward face of the visible Church at some times hath beene and againe may be miserably polluted with foule and enormious scandals and abominations IESVIT If this Church bee ouerthrowne the totall
cannot vse it so the Scriptures are a meanes to conuict proteruious 〈◊〉 as they were vsed by Christ and his Apostles and by the 〈◊〉 Councels or Papall Councels and the Bishops and Doctors of the Roman Church c. Answ. First Our Sauiour and his Apostles did both vse the Scriptures themselues and commanded others euen simple men to vse them Iohn 5 39. Ephes. 6 17. and they are commended who examined Doctrine by them Acts 17 11. Secondly they which vnderstand and applie the Scriptures truely vse them as Christ and his Apostles did and so the Scripture in their vse is a word of power and not as a sword in a childs hand Thirdly Scriptures were meanes to conuict Hereticks as they were vsed by the Fathers of the Church and other holie Persons before any generall Councells were gathered to wit the first three hundred yeares and before the Papall Supremacie was aduanced in the Church Fourthly it is ridiculous to imagine that the present Roman Church and the sole Adheres thereof according to the Trident Creed are the only true expositors of holy Scriptures or that 〈◊〉 exposition of Scripture repugnant and diuers from the present Roman Creed is false or Haereticall for neither hath the holie Ghost by expresse testimonie or euident demonstration appropriated the key of knowledge to this Church and few Heretickes haue more fouly corrupted and abused the Scriptures And the pillars of this Church 〈◊〉 sundrie times been vnskilfull Ideots vnlettered Gulls Monsters of mankind with whom the holie Spirit vseth not to haue commerce Wisdom 1. 2. Cor. 6. 15. Fiftly the place of Tertul. d. Praescript c. 19. doth not 〈◊〉 the imperfection of holie Scripture to conuict proteruious error according to the latter part of my former distinction for then he could not haue said Scripturae plenitudinem adoramus We adore the plenitude of the 〈◊〉 and Let Hermogenes teach that it is written and if it be not written let him feare the Wo denounced against them which add or detract any thing from the word of God but be 〈◊〉 of the Scriptures according to the first part of my distinction to wit That Heretickes blinded with malice and either denying or corrupting the text of the Scriptures cannot be so conuicted by them but they will still vse cauils and by Sophisticall slights borrowed from Philosophers elude the euidence of the plaine Texts of Scriptures But if this argue the Scriptures of imperfection it will also prooue the Authoritie of the Church and of Tradition to be insufficient as appeares in the Arrians and Donatists And Heretickes may with no lesse pretext take exception against Tradition and Ecclesiasticall Authoritie than against the Scripture Ireneus li. 3. ca. 2. When they are confuted by Scriptures they accuse them as being not well written and destitute of Authoritie or else so ambiguous that one cannot find the Truth by them c. And in like manner when we prouoke them to stand to triall by Tradition which came from the Apostles c. they oppose the same c. And thus they will consent neither to Scripture nor Tradition And Gregorie Valence himselfe saith The infallible teaching and proposition of the Church is no lesse obscure vnto vs than any other Article which we are to beleeue Sixtly we acknowledge the lawfull Power and Authoritie of the Church about expounding holy Scriptures and for maintaining Vnitie in right Faith and appeasing contention repressing proteruious Errants Heb. 13.17 Math. 18.17.1 Timoth. 3.15 2. Thessal 5.12 And in particular first wee beleeue the authority of Councels General and Nationall lawfully assembled and accordingly proceeding to be sacred And all Councels of this nature we reuerence with the same honour the ancient Church did affirming that priuate Christians and particular Churches are to submit their iudgement to the authority of the same except it bee manifest that they depart from Truth Secondly wee highly and reuerently esteeme exposition of Scripture deliuered by the vnanimous consent of the Primatiue Fathers and although wee yeeld eminent and supreme Authoritie to the holy Scriptures because the same is absolutely diuine yet when any question ariseth concerning Expositions we allow not priuate persons vpon vncertaine or probable reasons to reiect the sence which hath bin antiently and commonly receiued and against which no strong or solid exception can be produced Now this being obserued and other helps of expounding Scripture vsed there followeth nothing from our Tenet whereby Christianitie should be made vncertaine and Disputation from sole Scripture prooue fruitles or which may hinder apparent Victorie by the same against proteruious Error IESVIT The Preface ended our Aduersarie descendeth to his disputation and herein first he setteth downe a maine proposition which hee intendeth to prooue to wit The Roman Church is the onely true Church Secondly He deliuereth fiue Principles manifest in themselues and presupposed and confessed by Papists and Protestants Principle 1. No man can be saued without firme and sure apprehension of supernaturall Truth concerning his last end and the meanes to attaine thereunto Secondly Assurance of this kind is not had by cleere sight Demonstration humane Discourse or humane Authoritie but by Faith grounded vpon Gods Word reuealing things vnknowne by other meanes Thirdly God reuealed all Supernaturall Truth to Christ and Christ reuealed the same to the holy Apostles partly by vocall Preaching but principally by the immediate teaching of his holy Spirit to this end that they should deliuer them to mankind to bee receiued and beleeued euerie where ouer the World euen to the consummation thereof Fourthly the Apostles fulfilled this preaching to all Nations and deliuering partly by writing and partly by word of mouth the whole entire Doctrine of Saluation planted an vniuersall Christian companie and to deliuer vnto 〈◊〉 all they had 〈◊〉 from them Fiftly though the Apostles and their Primatiue Hearers be deceased yet there still remaines in the World a meanes by which men may assuredly know what the Apostles preached andthe Primatiue Church receiued of them because the Church euen to the endof the World must be founded on the Apostles and beleeue nothing as matter of Faith but that which was deliuered by them The former grounds being confessed a question remaineth to be examined What is the principall infallible meanes whereby a Christian may know what was and is the Doctrine of Faith originally preached by the Apostles Whether holy Scripture of the Apostles and Euangelists bee that meanes or perpetuall Tradition vnwritten deriued by Succession from the Apostles ANSVVER The Iesuit affirmeth the latter and produceth foure Arguments to prooue his Tenet and then supposing that he hath prooued the Question inferreth that the Roman Church is the only true Church because it is the only faithfull keeper and teacher of this Tradition IESVITS 1. Argument If the maine and substantiall points of our Faith are
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
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
haue vs reade touching his owne sayings and workes this hee commanded the Euangelists as it were his owne hands to write And in another place Although Christ spake and wrought some things which are not written yet those things which seemed vnto him sufficient to the saluation of beleeuers were selected to be written Saint Cyrill also affirmeth that all things which Christ did are not written but so much as holy writers iudged sufficient both for good manners and godly faith to the end that we shining in right faith good workes and vertue may attaine the heauenly Kingdome By the iudgement of these Fathers the holy Euangelists committed to writing so much of our Sauiours Doctrine and deeds as is sufficient for people to know that they may bee illustrious in faith and vertue and by the light whereof they may come to saluation In these things therefore the Euangelists did not cursorily touch matters but largely and fully deliuer them Secondly if the Scriptures containe all things sufficient to saluation yea more than is sufficient then the Apostles in their Scriptures did not cursorily or by the way onely touch matters But the first is affirmed both by the Fathers and confessed by some learned Papists Vincent 〈◊〉 The Canon of the Scripture is perfit and in it selfe sufficient for all matters yea more than sufficient Antonius Perez Pentateuch fidei vol. 4. c. 21. If the Scripture be compared and applied with things which faith teacheth as necessarie to saluation the same is apparently redundant and superfluous according to the nature of a rule because there be many things yea most things in the same the knowledge whereof is vnnecessarie But if the Scripture containe many 〈◊〉 superfluous and more than is needfull it is improbable 〈◊〉 thinke that it is imperfect in Principals or deliuereth them 〈◊〉 onely or by the way Thirdly the variety and multitude of points and doctrines of faith and good manners and the often repeating and declaring of them in the holy Scriptures prooueth that the Apostles 〈◊〉 fully and perfectly deliuer in their writings the whole 〈◊〉 of Christian faith and not onely cursorily touch them For all supernaturall veritie concerning the sacred Deitie Trinitie diuine Attributes and Operations Creation of the world c. is taught in holy Scripture In like manner the whole doctrine of faith concerning the Incarnation Person and Office of Christ is reuealed vnto vs by holy Scripture And for this cause Saint Cyrill calleth the Scriptures Solos fontes veritatis The sole fountaines of veritie All things concerning Iustification Charitie and good workes being meerely supernaturall are taught in Scripture The doctrine of the Law Gospell Sacraments resurrection of the dead finall iudgement c. is intirely and fully reuealed in the holy Scriptures and the Church according to Saint Augustine hath onely two brests wherewith shee feedeth her children to wit the Scriptures of the Old and New Testament And that he alwayes vnderstandeth by the Old and New Testament the Scriptures of both appeareth by his words vpon Psal. 22. Aperi legamus c. Let vs open our Fathers last Testament and reade it And 〈◊〉 the great 〈◊〉 Apostolice 〈◊〉 nec non antiquorum Prophetarum 〈◊〉 plane 〈◊〉 de sensu Numinis The Euangelicall and Apostolicall bookes together with the Oracles of the antient Prophets doe plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently instruct vs concerning the minde of God And from all the former it is manifest that the Apostles writings are not patches and shreds onely of Apostolicall Doctrine as our 〈◊〉 against all antiquitie presumeth to affirme but the very substance and marrow of their whole Preaching containing the summe of the Gospell by faith and obedience whereof wee receiue euerlasting life And thus much touching the Antecedent of the Iesuits Argument The sequel of the former Argument which is Because without precedent instruction by vnwritten Tradition wee cannot be firmely assured that wee haue the right sence of the Scripture therefore the last and finall resolution is made vnto vnwritten Tradition and not into Scripture is inconsequent and the Antecedent proueth not the Consequent for precedent Tradition may bee necessarie to deliuer vnto vs the text of holy Scripture and Precpts how to expound and vse the same and by Tradition wee may receiue a Commentarie of some texts of holy Scripture yet euen as a Schollar although hee receiue the bookes of Euclid and Aristotle from a Master and precepts in what sort hee shall proceed in his studie and withall a Commentary declaring the meaning of these Authours yet hee doth not finally being made learned himselfe resolue his knowledge into the former but into the principles of these Arts themselues so likewise a nouice in faith receiueth the holy Scripture by Ministerie and Tradition of the Church and Precepts and Commentaries whereby hee is first inabled and afterwards holpen in the right exposition thereof yet after this Introduction by further studie and diligence hee collecteth Arguments from the Scripture it selfe and being instructed in the sence thereof he doth not finally resolue his beleefe into the Commentarie and Introduction but into the text or Doctrine of holy Scripture it selfe IESVIT Hence I may further inferre that Protestants haue not throughly pondered the place of the Apostle vnto Timothie which they 〈◊〉 vehemently vrge to prooue the sufficiencie of sole Scripture for euery man as though he had said absolutely that the Scriptures are able to instruct or make men wise vnto Saluation which he saith not but speaking particularly vnto Timothie saith They are able to instruct or make thee wise vnto saluation 〈◊〉 〈◊〉 hast been aforehand instructed by word of mouth and doost thereupon firmely beleeue all substantiall Doctrines and knowest all the necessarie practise of Christian Discipline ANSWER The Aduersarie in this passage vseth certaine Arguments to prooue that Protestants misunderstand the Text of S. Paul 2. Timoth. 3.15 16. when they vrge the same to maintaine the sufficiencie of sole Scripture to be a ground for all Christians finally to rest their faith vpon His first Argument is The Apostle saith not absolutely that the Scriptures are able to make all men wise vnto Saluation but particularly to Timothie a man instructed aforehand and formerly 〈◊〉 all substantiall grounds of Doctrine and Discipline they are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make thee being such a one and so prepared wise c. To this I answere 1. That although sentences of holy Scripture are sometimes restrained to the personall or particular subiect of which they are first spoken yet this is not generall and when the same happeneth it must be prooued by better Arguments than by the bare Emphasis of a word For God said to Ioshua a man qualified aboue the ordinarie ranke I will not leaue thee nor forsake thee Ioshua 1. 5. yet the promise implied in this Text is generall and common to all iust
are baptised and externally professe Christianitie And according to this notion it comprehendeth both the good and the bad the cleane and the vncleane of that profession 2. Tim. 2. 20. Math. 13.25.47 Math. 3.12 c. 22.10 〈◊〉 it is taken for Particular Societies and congregations of Christians Apoc. 1.4 2.1 and sometimes it is taken for the Pastors of particular Churches Math. 18.17 sometimes for the People Acts 20.28 sometimes for the whole Flocke consisting of Pastors and People Apoc. 3.6 But it is neuer taken in holy Scripture for the Pope and Councell If the Iesuit in his Proposition There is a visible Church alwaies in the world c. understand the 〈◊〉 Church in the first Notion then it is denied that we are absolutely to adhere to the Traditions of this Church or that the same is alwaies and intirely One Vniuersal Apostolicall Holy according to the meaning of the Apostles and Nicene Creed Secondly according to the second Notion the Church is not visible for a principall part thereof is in heauen and the other moetie militant vpon earth being considered as elect and holy is knowne intuitiuely to God only 2. Tim. 2.19 and morally coniecturally and according to the iudgement of Charitie to men in this world 2. Thess. 2.13 Thirdly according to the third Notion the Church is visible in all ages and some part thereof teacheth and professeth right Faith in all substantiall and fundamentall articles And we are to cleaue to the Traditions of the same so farre as in the deliuerie thereof it exceedeth and transgresseth not the bounds of lawfull authoritie and teacheth according to the rule of Gods word S. Chrysostome saith Because Seducers are often found even in true Churches we are not to beleeue vnlesse they speake and do that which is consonant to the Scriptures And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Priest teach any peruerse Doctrine giue no credit yea though he were an Angell Nay I will presume to say more than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one ought not beleeue Paul if he should preach any thing humane or of himselfe but as he is an Apostle and hath Christ speaking in him Lastly according to the fourth Acceptation there are euer in the world particular Churches and societies of Christians and euery one of these Churches professe some portion of diuine veritie But we must enquire by the rule of Gods word which of these are pure and orthodoxall and on the contrarie which of them are infected with errors and imbrace the Doctrine of the one and auoid the Corruptions of the other Remarkable Obseruations concerning the Church OBSERVATION I. THe externall visible Church is an intermixed or compounded societie bodie and state of Christian people professing the faith and worship of Christ in which are found sheepe and goats wheat and tares gold and drosse good fishes and bad and vessels of honour and dishonour This common and generall societie and bodie consisteth of diuers particular Churches consenting and agreeing in the professing of some part of diuine veritie and of these Churches some are orthodoxall some are impure in faith and religion and also these being compared are respectiuely purer or impurer And within the compasse of each particular Church the members are better or worse more or lesse holy or corrupt OBSERVAT. II. Whereas the Church hath many Titles and Properties belonging to it and Christ Iesus the Head thereof hath made sundrie Promises and conferred diuerse Graces vpon it wee must consider which part of the Church is the proper subiect of these Qualities Promises and Graces For it is apparant That as Sheepe and Goats Chaffe and Wheat Gold and Drosse are of a contrarie kind although they are intermixed so likewise the Affections and Attributes of the same although they are spoken in generall of the whole Subiect as an Heape which hath Wheat and Chaffe a Field which hath Wheat and Tares are called an Heape of Graine a Field of Wheat yet many of them appertaine formally and indeed onely to the better part of the common Subiect OBSERVAT. III. In the visible societie of Christian people there are found according to S. Augustine Citizens of the heauenly Hierusalem and also Inhabitants of Babylon And as the same Father teacheth Notum est ciues malae Ciuitatis administrare quosdam actus 〈◊〉 Ciuitatis It is manifest that in the visible Church Burgers of the wicked Citie Babylon doe administer some Functions of the holy Citie Hierusalem Ioh. 12.6 2. Timoth 4.10 Apoc. 3.14 15. Phil. 〈◊〉 Ioh. 3.9 The Promises of Christ made to the Church concerning his presence and assistance to his Word and Sacraments preached and administred according to his commandement are fulfilled when wicked persons execute the office and performe the worke of outward 〈◊〉 For although wicked persons like the Carpenters of Noahs Arke reape no benefit to themselues yet God Almightie concurreth with their Ministerie being his owne Ordinance for the saluation of all deuout and worthie Communicants OBSERVAT. IIII. Some things are spoken of the Church in common or generall tearmes to shew what the whole is in respect of Gods outward vocation or what the office and dutie of the whole Church is but the same promises properties and priuiledges are really fulfilled or found in the better and sounder part thereof onely When our Sauiour promiseth that the gates of Hell shall not preuaile against the Church Matth. 16.18 he vnderstandeth such a Church as heareth and obeyeth his word and not a visible companie or Hierarchie of Prelates which forsake his word and doe what they list August d. Vnit. Ecclesiae cap. 18. Ecclesia in his est qui adificant supra Petram id est qui credunt verbum Christi faciunt d. Baptismo Lib. 6. cap. 24. Nonne illi sunt in Ecclefia qui sunt in Petra Qui autem in Petra non sunt nec in Ecclesia sunt iam ergò videamus vtrum super Petram aedificium suum constituant qui audiunt Christi verba non faciant Saint Augustine in these words deliuereth three things first The Church is in them which build vpon the Rocke secondly They are not in the Church which are not in the Rocke thirdly They onely build vpon the Rocke and are in the Rocke which beleeue and obey the word of Christ And this Doctrine of S. Augustine is taken out of the holy Scripture Matth. 7.24 1. Cor. 3.11 10.4 Also when S. Paul saith The Church is the ground and pillar of Truth 1. Tim. 3. 15. by the Church hee vnderstandeth the House of the liuing God as the precedent part of his speech sheweth to wit If I tarrie long that thou mayest know how thou oughtest to behaue thy selfe in the House of God c. But they alone are verily and indeed the House of God which beleeue and loue the Truth
S. August Enchirid. c. 5.6 c. Donatist Lib. 7. cap. 50. Wicked people may be called Gods House because of externall calling and visible profession 2. Tim. 2. 20. Sed non sunt de compage domus They are not of the frame of the House Heb. 3. 6. August d. Bapt. Lib. 7. cap. 50. All they which couet earthly things preferring worldly felicitie before God they which seeke their owne and not those things which are Iesus Christs ad vnam Ciuitatem illam pertinent quae dicitur Babylonia mystice habet Regem Diabolum belong onely to that Citie which in a mysterie is called Babylon and hath the Deuill the Head Aug. sup Psal. 61. Wicked persons saith S. Augustine Epist. 50. figuram membri tenent retaine the figure or outward shape of a member sed reuera corpus Domini non sunt but they are not in truth the bodie of Christ August d. Doct. Christ. Lib. 3. cap. 32. In corpore Christi non sunt quod est Ecclesia They are not in the bodie of Christ which is the Church August c. Crescon Lib. 2. cap. 21. But they which are not of the Body of Christ nor of the house of God really and in truth doe not constantly preserue or faithfully deliuer Apostolicall Traditions neither are they one or holy nor yet such as the Spirit of God infallibly and alwayes directeth in their publicke Doctrine OBSERVAT. V. The qualities of vnitie holinesse veritie Apostolicall succession and other the like are not alwayes found in the true Church equally or in the same degree and measure of perfection but according to a latitude and inequalitie of intension and remission and more or lesse so that although the sounder part of the Church hath alwayes the substance of truth sanctitie and vnitie yet this veritie of Doctrine vnitie of Charitie sanctitie of Manners is greater larger and more sincere and perfect in some persons and ages of the Church than in others These qualities were in their greatest perfection when the Apostles themselues liued they were in great measure in the ages immediately abutting vpon the Apostles But the holy Fathers complaine of the decrease and decay of them in after times And Papists deplore the extreme diminution of them in their dayes OBSERVAT. VI. It falleth out sometimes in the outward state of the visible Church that wicked persons which are not sound parts of Gods house nor liuing members of Christs mysticall bodie being more in number and greater in power doe possesse the chiefe places of publicke Iudicature and Ecclesiasticall gouernment and being thus exalted and withall abetted by worldly power and swarmes of time-feruers whom they aduance and honour to accomplish their owne ends it may heereby fall out that the outward state of the visible Church shall be ordered and swayed according to the lust and will of wicked rulers And then good men may be disgraced depressed and persecuted the simple and they which are negligent vnlearned and secure may be deluded and errour and superstition craftily and couertly be brought in and that is fulfilled which Gregory saith Dum mali praepositi suam contra veritatem honorem exigunt ab omni rectitudine corda sequentium abducunt When wicked rulers seeke their owne glory more than truth they misleade their followers from all course of righteousnesse This happened in the Iewish Church when the Scribes and Pharises and other hypocrites and errants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 master-builders Math. 21.41 And the euill seruant beareth rule in the houshold and oppresseth his fellow-seruants Matth. 24. 49. Diotrophes excommunicates and vsurpes according to his owne will 3. Ep. Ioh. 9. 10. The Arrians in the dayes of Constantius and Valence did all the former in the greater part of the Christian world The same happened in the Church of Rome especially after the thousand yeere one man vsurped ouer the Christian world making himselfe on earth chiefe and sole commander ouer things diuine and humane his power was so exorbitant and boundlesse that he trode vpon the necke of kings throning and dethroning crowning and decrowning them as himselfe listed his dominion was so absolute and vast as that no man might reprooue or withstand him All men were reputed heretickes or schismatickes which would not say and sweare as he commanded in Synods and Councels causes were transacted according to his will and remission of sinnes and right to life eternall were intailed to his chaire IESVIT This principle is consequent vpon the former and out of it sixe things may be clearely prooued First that there is alwayes a true Church of Christ in the world for if there be no meanes for men to know that Scriptures and other substantiall Articles came from Christ and his Apostles and so consequently from God but the Tradition of the Church then there must needs be in all ages a Church receiuing and deliuering these Traditions else men in some ages since Christ should haue beene destitute of the ordinarie meanes of saluation because they had not meanes to know assuredly the substantiall Articles of Christianitie without assured faith whereof no man is saued ANSVVER By true Church we may vnderstand either an vniuersall maltitude of Beleeuers totally in respect of all persons or distributiuely in regard of them which principally rule and command free from errour in publicke doctrine Or else a choise and select number of Beleeuers liuing either in the common fellowship of the generall visible Church or vnited in particular Congregations by themselues teaching and professing right Faith in all capitall points and readie to imbrace all diuine Truth when the same is manifested vnto them If the name of true Church be taken in the first sense or for an Hierarchicall Church wherein the principall commanders teach and maintaine truth intirely and sincerely then the Proposition to wit There is alwayes a true Church of Christ in the world is denied for it is possible that the greater Prelates to wit Popes Cardinals mitred Bishops and Abbots of which the Hierarchicall Church principally consisteth shall bee reprobates blinde guides a generation of vipers wolues in sheepes cloathing and such as being armed with the title of the Church persecute the true Church And that this is possible it appeareth First by the example of the arch-rulers of the Iewish Church which in some ages corrupted true Religion and persecuted the seruants of God 2. Chron. 36. 14. Moreouer all the chiefe of the Priests and the people transgressed very much after all the abominations of the heathen and polluted the house of the Lord c. v. 16. They mocked the messengers of God and dospised his word and misused his Prophets c. Reade 2. Kings 16. 11 16. Ierem. 2.8 Esay 56.10 Malach. 2.8 Ierem. 20.1 23.1 2. Machab. 4.10 Ezek. 34.4 Mark 6.35 Math. 3.7 Matth. 23. 13. Luk. 12. 1. Matth.
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
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
〈◊〉 institutum sed semper retentum est non nisi Authoritate Apostolica traditum rectissimè creditur That which the vniuersall Church holdeth and which was not appointed by Councels but alwayes obserued is most rightly beleeued to be none other than a Tradition of the Apostles Lastly that which is produced out of BB. Whitgift and M. Cartwright belongeth to the Titles or Names of Ecclesiasticall Rulers and to the matter of Ceremonies Cartwright had a sowre opinion against these being neuer so antient and inculpable The most reuerend BB. his Aduersarie answereth out of S. Augustine Epist. 118. Those things that be not expressed in the Scriptures and yet by Tradition obserued of the whole Church come either from Apostles or from generall Councels as the obseruing of Easter the celebration of the day of Ascension c. The Bishop disputeth of adiaphorous Ceremonies and Titles of Ecclesiasticall persons no wayes blameable but because they are not expressely found in Scripture and concerning such things he saith That because their originall cannot be found out it is to be supposed it is probable they haue their beginning from the Apostles But hee speaketh not in this manner touching dogmaticall points and Articles of Faith Therefore our Aduersarie peruerteth his words and meaning IESVIT The Spirit of Christ or Christ by his Spirit being still with the Church cannot permit Errors in Faith so to creepe into the Church as they grow irreformable euen by the Principles of Christianitie But if Errors could so creepe into the Church as their beginning could not be knowne since the Apostles and neuer be espyed till they be vniuersally receiued Errors could so creepe into the Church and preuaile that by the Principles of Christianitie they are irreformable This I prooue because Errors are irreformable by the Principles of Christianitie when whosoeuer vndertakes to reforme them by the Principles of Christianitie is to be condemned as an Heretike But he that will vndertake to reforme Doctrines vniuersally receiued by the Church opposeth against the whole Church and therefore is by the most receiued Principle of Christianitie by Christs owne direct Precept to be accounted as an Heathen and Publican And as S. Augustine saith to dispute against the whole Church is most insolent madnesse specially when the Doctrine is antient without any knowne beginning as are the supposed erronious Customes and Doctrines of the Romane Church for then the vndertaking Reformer must striue against not onely the whole present Church but also the whole streame of the visible Church time out of mind since the Apostles Et quis ad haec Idoneus Who is able to begin a new course of Christianitie and to ouerthrow that Doctrine which is vniuersally receiued and cannot be prooued by any Tradition of Ancestors to be otherwise planted in the World but by the Apostles themselues through the efficacie of innumerable Miracles Wherefore these Doctrines if they be Errors which by the Principles of Christianitie no man ought to goe about to reforme and seeing it is impossible that there should be any such Errors we must acknowledge that Principle of S. Augustine as most certaine That Doctrines receiued vniuersally in the Church without any knowne beginning are truly and verily Apostolicall And of this kind are the Roman from which Protestants are gone ANSWER The Point which you labour to prooue is That Doctrines vniuersally receiued whose beginning is not reported by Monuments of Historie and Antiquitie are Apostolicall You haue taken that as granted and presupposed which we denie to wit That your Popish Doctrine was for a thousand yeeres at least vniuersally receiued But this is a begging of the Question and a false supposition Wherefore I might according to the rules of Disputation passe by the other part of your Argument But to cleare all things more exactly I will ex abundanti answer that which followeth Your disputation about this part of the question being resolued into the seuerall Arguments and parts may bee thus conceiued No errours irreformable can be in the Church All errours vniuersally receiued without a knowne beginning are irreformeable Ergo No errours vniuersally receiued without a knowne beginning can be in the Church The Maior is confirmed by an Argument taken from the continuall presence of Christ by his Spirit to the vniuersall Church for wheresoeuer Christ is perpetually present and assistant by his holy Spirit there it is impossible that irreformeable errours should preuaile I answere No errours great or lesse absolutely irreformeable can bee in the Church as it signifieth the sounder and better part thereof but errours irreformeable Ex Hypothesi that is presupposing the ignorance and malice of some ouerruling Prelates may preuaile in the Hierarchicall Church which is vulgarly reputed the vniuersall Church for such a Church may be the seate of Antichrist and whiles he reigneth errours may be incureable Ierem. 51. 9. Apoc. 17. 5. Neither doth the presence of Christ and of his Spirit deliuer the malignant part of the Church from irreformeable errours but onely the liuing members of his mysticall Bodie which are actuated and mooued by influence of sauing Grace Iohn 8. 31 32. Rom. 1. 28. 2. Thes. 2. 11. Iohn 12. 40. The Assumption to wit All errours vniuersally receiued without a knowne beginning are irreformeable is denied For although the errours of the Pharisees were vniuersally receiued according to the vniuersalitie of the state of the Church in those dayes without such a knowne beginning as Papists require vs to exhibite concerning their errours yet the same were reformeable by the word of Christ and by the doctrine of the Prophets in all such as receiued the loue of the Truth that they might be saued But the Iesuite prooueth his Assumption by this reason All errours are irreformeable when they which seeke to reforme them are Heretickes by the Principles of Christianitie But all that seeke to reforme errours vniuersally receiued whose beginning is not knowne are heretickes by the principles of Christianitie Ergo All errours vniuersally receiued without a knowne beginning are irreformeable The Minor of this Paralogisme is denyed and it is false That all they which seeke to reforme errours vniuersally receiued are iustly condemned as heretickes by the principles of Christianitie And the Argument produced to prooue this Proposition is of no force Whosoeuer opposeth against the whole Church is by the most receiued Principle of Christianitie deliuered Matth. 18. 7. to be accounted as an Heathen or a Publicane and Saint Augustine saith That to dispute against the whole Church is insolent madnesse But whosoeuer seeketh to reforme errours vniuersally receiued whose beginning is not knowne opposeth against the whole Church Ergo All they which seeke to reforme errours c. are Heretickes by the Principles of Christiantie ANSVVER Whosoeuer opposeth against the whole Church taken as before for the Church Hierarchicall or representatiue is not by the doctrine of our Sauiour and Saint Augustine to be accounted an
by the Fathers but diuers obscure and difficill places out of their workes may be brought against them with such a shew that common people shall not know what to say For what Tradition more constantly deliuered by the Christian Doctours than our Sauiours consubstantialitie with his Father according to his diuine nature And yet the new reformed Arrians bring very many testimonies of antient Fathers to prooue that in this point they did contradict themselues and were contrarie one to another which places whosoeuer shall read will cleerely see that to common people they are vnanswerable yea that common people are not capable of the answeres that learned men yeeld vnto such obscure passages What then shall they doe They must answere that Antiquitie did neuer acknowledge such dissention among the Fathers in the point of our Sauiours consubstantiality which they would not haue omitted to doe had there beene any such reall dissention seeing they noted the Fathers opposition in lesser matters ANSWER That which was brought in after the daies of the Fathers could not be confuted by them particularly and in expresse tearmes neither could Antiquitie or fame of Tradition make report to Posteritie of those things which happened afterwards But yet many things vttered vpon other occasion are found in the writings of the Fathers which prooue that our present Romists are degenerated and entertaine a beleefe repugnant to the Primitiue Church But it is obiected that common people cannot know certainely the perpetuall Tradition of Gods Church by such places of the Fathers partly because the exact examining of the workes and sayings of the Fathers requires great labour and skill and so it exceedeth the abilitie of these people partly because many obscure and difficile passages are found in the writings of the Fathers which will rather perplex common people than resolue them whereunto I answere That the rule whereby common people must examine Doctrine is the plaine sentence of holy Scripture and further triall and examination of Controuersies by the Fathers and Ecclesiasticall Writers belongeth to the learned and principally to the Pastors and Doctors of the Church who are to vse their gifts to the instructing of the common people If the Aduersarie shall obiect that Heretickes and deceiuers may impose a false sence vpon the Scripture I answere That notwithstanding this sufficient matter is found in the Scripture to confute hereticall exposition and God alwayes stirreth vp some Pastours or other learned persons to assist common people which haue receiued the loue of truth in true vnderstanding of diuine veritie necessarie to their saluation Secondly If the Scripture may bee abused and prophaned by heretickes Tradition may with greater colour be pretended or abused by them as appeareth by the Pharisees Thirdly Tradition is founded vpon the authoritie of a present Hierarchicall Church which may erre by the confession of many learned Papists But the Scripture is founded onely vpon the authoritie of Christ and his Apostles and is acknowledged to bee sacred and diuine by all Christian Churches IESVIT In the same manner Catholickes doe sufficiently answere Protestants that bring places of Fathers against the receiued Traditions of the Church as the reall Presence Inuocation of Saints and other the like to wit that Tradition deliuered these Doctrines as the vniforme consent of the Fathers and neuer noted such oppositions as Protestants frame out of their writings which is a cleare signe that Protestants either mis-alleadge their words or mistake their meaning For were that contradiction reall Why did not Antiquitie famously note it as it noted and conueyed by fame to posteritie their differences about disputable matters This Answere is full and a certaine ground of persuasion else as I said common people could neuer know the assured Tradition of their Ancestours vpon which they as I prooued build their Christian beleefe seeing as Doctour Field also noteth there bee few and verie few that haue leasure and strength of iudgement to examine particular controuersies by Scriptures or Fathers but needs must rest in that doctrine which the Church deliuers as a Tradition neuer contradicted To discredit therefore a constant receiued Tradition it is necessarie to bring an Orthodox contradiction thereof not newly found out by reading the Fathers but a contradiction by the fame of Antiquitie deliuered vnto Posteritie which kind of contradiction they cannot find against any point of Catholike Doctrine For let them name but one Father whom Antiquitie doth acknowledge as a contradictor of Inuocation of Saints Adoration of the Sacrament Reall presence Prayer for the Dead they cannot certainely though they bring diuerse places to prooue a thing which Antiquitie neuer noted or knew of before that the Fathers be various and wauering about these Points ANSWER The Doctrine of Reall Presence by way of Transubstantiation and the Doctrine of Inuocation of Saints imposed as an Article of the Creed c. were neuer deliuered by any vniforme consent of the antient Fathers neither hath antient Tradition affirmed That the Fathers vniformely taught and beleeued these points And as for later Tradition the authoritie thereof is doubtfull deseruing no credit further than it confirmeth that which it deliuereth by the testimonie of Witnesses more infallible than it selfe They which haue liued in succeeding Ages haue no certaine meanes to assure them what the antient Fathers taught but either their owne Bookes and Monuments or the testimonie of their Coaeualls And later Traditioners may both corrupt the Writings of the Fathers and also by report impose a false Tenet vpon them Our Aduersarie therefore beats the ayre when he laboureth to gayne the Fathers vnto his part vpon the sole Testimonie of latter Tradition and vpon a Negatiue Argument taken from the silence of the Romane Church omitting in partialitie towards it selfe the Narration of such Collections and Oppositions as were made against the Doctrine thereof out of the Fathers But when wee charge the Papalls with Noueltie wee proceed vpon more euident grounds First wee prooue that the Romish Faith opposed by vs hath no foundation or warrant in sacred Scripture Secondly the same is an addition to the antient Rule of Faith Thirdly the said Doctrine is not deriued by perpetuall and vniforme Tradition from the Apostles Fourthly the primitiue Fathers vertually opposed this Doctrine For although these Popish Articles as they are now explicitely maintained were not in perfect being in the dayes of the antient Fathers and therefore they could not so punctually or literally oppose them as wee doe yet in their Disputations Tractats and exposition of Scripture they vtter many things from which wee may collect that they beleeued not these Articles and that the same were no part of the Catholike Faith in their dayes and that if such Opinions had beene thrust vpon the Church for Articles of Faith in their dayes as now they are they would haue opposed them But our Aduersarie pleaseth himselfe immoderately with his Negatiue
repugnant to Catholike faith and most conformeable to pietie To Elysius I adde Cassander a moderate and peaceable Romane in his Booke d. Baptismo Infantum which with many authorities and weightie Arguments defendeth the same doctrine concerning Infants against the common straine of rigorous Pontificians And thus againe our braine-sicke Aduersarie fighteth against pietie and humanitie obiecting that against Protestants as a fundamentall errour which moderate Romists themselues propugne as the more safe and tollerable Doctrine IESVIT SEauenthly Their errour against Reall Presence which they denie or else the mayne Article of the Creed That Christ is still in heauen at the right hand of his Father for they will not allow a bodie in two places at once ANSWER THe more learned Iesuites themselues acknowledge That Protestants beleeue the reall Presence of Christs Bodie and Blood in the holy Eucharist and our Diuines deliuer their Faith concerning the Sacrament in this manner God forbid wee should denie that the flesh and bloud of Christ are truly present and truly receiued of the faithfull at the Lords Table it is the Doctrine wee teach others and comfort our selues with The difference then betweene Papals and vs is not concerning the obiect or matter receiued in and by the Sacrament but touching the manner of Presence and the manner of Receiuing Caluin saith thus concerning the difference That the bodie and bloud of Christ are communicated to vs in the holy Eucharist none of vs denie the question is concerning the manner of this communication The sacred Scripture neither expressely nor yet by any formall consequence teacheth the Doctrine of Transubstantiation as some learned Papists themselues confesse neither is this Doctrine any part of the antient Catholique Faith as some other among them say The Fathers are against Transubstantiation The mysticall signes saith Theodoret doe not after sanctification depart from their owne nature but remaine in their former substance figure and forme The Sacraments which wee receiue of the bodie and bloud of Christ saith Pope Gelasius are a diuine thing and by them wee are made partakers of the Diuine Nature and yet for all that the nature of Bread and Wine ceaseth not to be After consecration saith S. Chrysostome it is deliuered from the name of Bread and reputed worthie to be called the Lords Bodie notwithstanding the nature of Bread still remaineth The signes as touching the substance of the creatures are the same after consecration which they were before saith Bertram To the other part of the Iesuits speech Or else the maine Article c. I answer first we cannot graunt That one indiuiduall Bodie may be in many distant places at one and the same instant vntill the Papals demonstrate the possibilitie hereof by testimonie of sacred Scripture or by the antient Tradition of the Primitiue Church or by apparent reason And if they shall except saying That they make not Christs bodie locally present in many places at once but substantially onely wee say with Augustine Spacia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt Take away their places from bodies and the bodies shall be no where and if they shall be no where they shall haue no being And in another place Corpora non possunt esse nisi in loco Bodies cannot be but in some place And againe Christus homo secundum corpus in loco est de loco migrat cum ad alium locum venerit in eo loco vnde venit non est The man Christ is in a place according to his Bodie and hee passeth from place to place and when hee commeth to another place hee is not in that place from whence hee came The Papals paralogize saying That because circumscription and localitie are not of the essence of the bodie therefore by the omnipotent power of God the bodie may be without them But if this illation be good then wee may likewise inferre That because to be created made or begotten is not of the definition of humane bodies therefore humane bodies by the omnipotencie of God may be increate and without beginning The learned Iulius Scaliger speaketh in this manner Tametsi quod non includitur in definitione abesse potest à definito in definitione non omne tamen abesse potest à re definita Propria enim quae vocantur in definitione non ponuntur à re tamen abesse nequeunt cuius propria sunt Etsi namque sunt natura suis subiectis posteriora non tamen re c. Qua necessitate coniunctum cum corpore locum arbitror Although that which is not included in the definition may be separated from the thing defined in the very definition yet it cannot be parted from the subiect or thing which is defined for the essentiall properties of things are not placed in the definition yet they cannot be diuided from the subiect whose properties they be And although by posterioritie of nature they follow the subiects yet indeed they are inseparable And thus place or circumscription is inseparably conioyned with a bodie Secondly The bodie of Christ in the Eucharist hath magnitude and quantitie as Aquinas and other Schoolemen commonly teach But things which haue magnitude and quantitie are diuisible and limitted and confined to a certaine space and measure equall to their bulke and materiall substance also they haue distance of parts and are extended at leastwise in order to themselues and bounded by their owne termination compasse or surface although nothing extrinsecall to them should containe them outwardly as is instanced in the highest Heauens When Sophisters say That Christs bodie hath quantitie and not the manner or nature of quantitie they deliuer plaine Chimaera's and Fictions For as a thing cannot be a substance and want the proper nature and manner of a substance so likewise a bodie cannot haue quantitie and want the proper manner and condition of quantitie And whereas to elude so manifest Veritie Papists flye to the Omnipotencie of God saying That although in nature it be impossible for one and the same bodie to be in many places at once yet because God is omnipotent hee is able to effect it Wee answer first it implyeth a contradiction That God should destroy the nature of a thing the nature of the same thing remaining safe Secondly wee say with Tertullian The power of God which we must stand of is his Will and that which he Will not he cannot And S. Augustine Christ is said to be omnipotent in doing what he Will. Nothing is impossible to God because it exceedeth his power saith S. Ambrose but some things are repugnant to his Will and some things to his veritie Tit. 1. 2. And the impossibilitie of these things proceedeth not of Infirmitie in God but of Might and Maiestie because his Truth admitteth
ought to know them and thud God himselfe forgiuing sinnes knoweth them Psal. 69.6 But they which forgiue sinnes declaratiuely and by publishing Gods iudiciall Act like as a Cryer pronounceth the sentence of a Iudge and by applying the Word and Sacraments to penitent persons vpon the holy and worthie receiuing whereof the holy Ghost himselfe conferreth the grace of Remission may performe that which belongeth to their office without distinct knowledge of all the particular sinnes whereof the penitent person hath repented himselfe in the sight of God as appeareth in Baptisme and generall Confession ioyned with Contrition And when a Priest applyeth the word of Absolution hee knoweth not whether the person confessing his sinnes performeth the same truely and with contrition of heart or not Iohn Medina Cardinall Caietan and Iansenius acknowledge the weakenesse of this Argument to prooue Auricular Confession And Vasques saith That a man can hardly find among those which maintaine Auricular Confession out of the place of Ioh. 20. 23. which doe effectually conclude the same from thence Ioh. Medina treating of Auricular Confession saith The Romane Catholike Doctors haue laboured till they sweat againe to find proofe for this veritie He might well haue said They laboured to as good purpose as the man who sought to finde Nodum in Scirpo or A Needle in a Bottle of Hay Mich. Palacius saith Diuines are perplexed in finding places of Scripture or other conuincing arguments to prooue Auricular Confession to be of Diuine Institution and it is worthie admiration what contention is about this matter and how badly Authors agree concerning the same Our Aduersaries labour tooth and nayle to prooue from the former Text in S. Iohn That Priests exercise a Iudiciall Power when they absolue sinners But if this were graunted they gaine nothing for this Iudiciall power is exercised according to the word of Christ And if that word absolue contrite and penitent persons vpon internall Confession to God himselfe and vpon their generall Confession before men without secret Confession then it followeth not That because a Priest exerciseth a Iudiciall power when hee absolueth Ergo Penitents must confesse all their knowne sinnes A penitent person may haue mortall sinnes which he remembreth not Psal. 19.13 and when vpon profession of his repentance he is absolued those sinnes are pardoned Psal. 103.3 and the Priest in giuing Absolution exerciseth a Iudiciall Act according to the Popish Tenet and yet those finnes are not disclosed or manifested vnto him Secondly The present Romish Doctrine concerning the absolute necessitie of Auricular Confession is not Catholique The Greeke Church both of antient and later times reiected the same as appeared by Nectarius S. Chrysostome and by the testimonie of learned Papists which affirme the same concerning that Church The Glosse vpon Gratian saith Auricular Confession is not necessarie among the Grecians Greg. Val. Lib. 2. d. Miss cap. 4. saith That Panormitan and Gerson maintained that secret Confession was not necessarie Andreas Vega Very many learned Catholikes haue doubted of this necessitie of Confession by Diuine Law Maldenat sum q. 18. ar 4. There be also among Catholikes which thinke there is no Diuine Precept touching Auricular Confession to wit all the Interpreters of the Decrees and also Scotus B. Rhenanus and Petrus Oxomensis denyed the said Confession to be of Diuine Institution And Gratian himselfe hauing disputed the Question pro con concludeth in this manner I leaue it to the Readers choyse which opinion to follow because each opinion to wit the one holding Confession to be of Diuine Institution and the other Ecclesiasticall hath fautors both wise and religious Now if Auricular Confession is not certainely and infallibly of Diuine Institution then it is impossible for the same conioyned with Absolution to be a Sacrament because Sacraments of the New Testament were immediately instituted by Christ and haue their institution matter forme visible signes and promises expressely and manifestly deliuered and appointed in the Scripture of the New Testament From hence I argue If that which Romists tearme Sacramentall Penance haue no word of Institution no visible and corporeall Element no expresse forme or word of Consecration neither any Sacramentall effect appropriated vnto it by Christ and his Apostles then the same is no Sacrament of the New Testament But all and euerie of these Conditions are wanting in Popish Penance Ergo The same is no Sacrament of the New Testament If Penitencie be not affirmed by the Fathers of the Primitiue Church to be a Sacrament properly taken then that the same is such in our dayes is not Catholique Doctrine But learned Pontificians haue narrowly searched euerie Sentence of Antiquitie concerning Penitencie and cannot yet produce one place where the same is plainely and expressely affirmed to be one of the Sacraments of the New Testament properly taken to wit such as is Baptisme and the holy Eucharist Therefore the present Doctrine of Romists concerning Penitencie That the same is a Sacrament is neither grounded vpon the Scripture nor the perpetuall Tradition of the Church And our Romish Aduersarie is the eight time guided by a lying Spirit when he accuseth vs of fundamentall Error because wee denie Popish Penance to be a Sacrament IESVIT NInthly Their denying the Catholique Church expressely set downe in the Creed which of all the other Articles is with greatest danger denyed For the standing out against this makes men Heretikes and without erring against this no man is guiltie of Heresie whatsoeuer Doctor Field to the contrarie saith That an errant against a fundamentall point is an Heretike though hee erre without pertinacie whereof he brings not any syllable of proofe And yet his Doctrine is against the whole consent of Diuines and expressely against S. Augustine who saith That a man holding with Photinus whose errors were most fundamentall against the Trinitie and the Godhead of Christ thinking hee holds Catholique Doctrine is not yet an Heretike till warned that hee holds against the Catholique Church hee chuseth to perseuere in his error ANSWER WEe beleeue stedfastly the Article of the Apostles Creed concerning the Catholique Church and denie onely the false sense which Romists impose and the absurd inferences which they draw from this Article And whereas the Iesuit affirmeth That this Article is with greatest danger denyed because the standing out against it makes men Heretikes c. Both the Proposition it selfe thus rawly and confusedly deliuered and the Confirmation are false The Article of the Catholique Church is not the most fundamentall and prime Article of the Creed for many other Articles are about a more principall and excellent Obiect to wit immediately concerning God the Creator and Christ Iesus the Sauiour and Redeemer and God the Holy Ghost c. whereas the Obiect of the Article in question is concerning the Creature The
eloquij per suspitionum suarum abrupta praecipitari There is extant the sacred authoritie of diuine Scripture from whence wee may not deuiate nor forsaking the infallible ground of Gods word be carried into the precipicies of mens fancies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith great Athanasius The sacred Scriptures giuen by diuine inspiration are all-sufficient of themselues to the demonstration of sacred verity But a theefe saith Chrisostome entreth not into the sheepfould by the testimonie of the Scriptures which are called a doore that most iustly because they leade vs to God and manifest diuine knowledge to vs they make vs Christs sheep and preserue vs so as wolues cannot rush in vpon vs. But he that vseth not the holy Scripture but climeth in some other way that is a way not permitted the same is a theefe Now Protestants follow the Scriptures and Romists enterby humane Traditions THE THIRD PART OF THIS TREATISE Wherein the Iesuit disputeth Nine Questions propounded by his MAIESTIE IESVIT AN ANSWER TO THE Nine Points proposed by your most EXCELLENT MAIESTIE I Haue beene large in my former Proofes That the Roman is the onely true Catholike Church whose Traditions comming downe by perpetuall succession from Christ and his holy Apostles are so constantly and strongly to be beleeued that no proofes out of Scripture by priuate interpretation vnderstood though seeming most euident may stand to contest against them And this I haue done not without purpose assuring my selfe that if your Maiestie were thoroughly persuaded in this Point you would without any mans helpe most easily and fully satisfie your selfe in particular Controuersies out of your owne excellent Wisedome and Learning For as some that haue beene present at your Maiesties discourses casually incident about Religion report few of our Diuines though trayned vp continually in Academies and Exercises of Theologie are able to say more than your Maiestie in the defence of the Catholique cause for particular Controuersies when you please to vndertake the patronage thereof which I can easily beleeue out of my owne experience who could not but 〈◊〉 seeing your Maiestie so well acquainted with our Doctrines and so readie and prompt in Scholasticall subtleties Wherefore I most humbly beseech your most excellent Maiestie to honour these my poore Labours with a gracious perusall of them accepting of my Answeres when they may seeme reasonable being in defence of Doctrines receiued from Auncestors which deserue approbation when there is no euidencie against them And out of your abundant Clemencie pardon my prolixitie seeing the Questions by your Maiestie proposed were so difficill and obscure as I could hardly haue made any shorter full explication of them ANSVVER YOu haue beene large and prolixe Nam quid est loquacius vanitate for what is more wordie than Vanitie in depressing the sacred Scriptures which are the Oracles of God himselfe and aduancing the Customes and vsurped Authoritie of the Romane Sect. Sed quis tam vanus vt veritati consuetudinem praeferat Who will be so mad as to preferre Custome before Veritie And whereas you glorie of the Pedigree of Romish Traditions pretending that they are descended by perpetuall succession from Christ and his holy Apostles and that the same ought so strongly and constantly to be beleeued that no proofes out of Scripture interpreted against your Tenet though seeming to be most euident may stand to contest against them Surely there is hitherto nothing solid or euident produced by you to confirme this Assertion and therefore Quae ista obstinatio est quae ve praesumptio humanam traditionem Diuinae dispositioni anteponere What presumption and obstinacie is this to preferre humane Tradition before Diuine Ordinance Ipsam fidem quae in Scripturis manifesta est non vultis discere You will not learne the right Faith which is manifest in the Scripture Nec remanet vobis nisi sola infirmitas animositatis quae tanto est languidior quanto se maiores vires habere aestimat Your onely support is the infirmitie of an high or ouerweening stomacke which is so much the more feeble by how much it ouer-valueth its owne strength Hence proceedeth the assuring your selfe of successe in persuading no meaner a Person than his most excellent Maiestie to rellish your Superstition But Saint Basil saith Solo rore aluntur Cicadae Grassehoppers feede wholly vpon deaw and Ephraim feedeth vpon the Wind Hos. 12. 1. His Maiestie is a Cedar of Libanus grounded on Veritie established in the right Faith one which by reason of habit and long vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his senses exercised to discerne good and euill Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Captaine of the Host of the Lord Lex Dei in corde eius The Law of God is in his heart his foot can neuer slide It is therefore subtletie rather than hope which induceth you to vent these fond surmises of his propension or inclination towards your part For although such fancies are rediculous to prudent men yet they serue your turne in being baits to delude and intrap the credulous and incautelous who commonly regard not what indeed is but what in their owne fancie may be Lastly whereas vpon fame or hearesay which according to Tertullian Plurimum mendax ne tunc quidem cum veri 〈◊〉 adfert sine 〈◊〉 vicio est you report That his Maiestie doth at some times shew his excellent Wisdome and Learning in the patronage of your Catholike Pseudo-Catholike Cause you should rather haue made mention of that which is certaine How often and with what admirable soliditie his Maiestie vndertaketh by his Word and Penne the confusion and demolishing of your Babylonian Cause But were it so that his excellent Maiestie should sometimes propound and vrge your Obiections for the better resolution of Points in question there is as little reason to interprete this as a fauour to your Cause as to construe some passages of king Salomons Ecclesiastes vttered by way of tentation in the person of Epicures to haue beene spoken seriously in fauour of that wicked Sect. THE WORSHIP OF IMAGES IESVIT 〈◊〉 Haue more hope to giue your MAIESTIE satisfaction in this Article because all kinde of Theologicall Proofes stand for the same and nothing against it as I am persuaded which I declare by this Discourse ANSVVER YOu were no Loyalist if you could not promise golden Mountaines but the Worship of Images is a practise so absurd in reason and so repugnant to all diuine Authoritie that to speake in Saint Augustines phrase Non solum infideliter sed etiam infaeliciter impudenter c. The defence thereof cannot be vndertaken without infidelitie impudencie and vnluckie successe IESVIT If the custome of Worshipping Images bee grounded on the prime Principles of Nature and Christianitie If the same hath beene receiued in the Church vniuersally without any knowne time of beginning If places of Scripture that
Protestants vrge against vs make against their custome of making Images so that with no probabilitie or ingenuitie they thereupon mislike vs. if by the vse of Images there bee no danger of hurt to ignorant people which may not with very ordinarie diligence of Pastours and Teachers be preuented and otherwise the vtilities very great then there is no reason of iust mislike of this custome But this supposition is true as in the same order I will indeauour to shew in the soure Particulars ANSVVER This Aduocate of Imagerie should first of all haue declared what hee vnderstandeth by Worship of Images whether Veneration onely largely taken or Adoration properly so called Veneration may signifie externall Regard and Reuerence of Pictures such as is giuen to Churches and sacred Vessels and to ornaments of sacred places and according to this notion many haue approoued or tollerated worship of Images which denie Adoration Adoration properly taken among Schoolemen signifieth a yeelding of honour to things Worshipped by recognition of their dignitie and excellencie and by religious submission of Bodie and Soule to wit by inward motion of the Will and externall deedes and gestures of Honour as Kneeling Kissing Censing holding vp the hands c. The worshipping of Images in this manner by Religious Adoration either primarie or secondarie absolute or respectiue is neither grounded on the prime Principles of Nature and Christianitie neither was the same practised by the antient Catholicke Church But on the contrarie it is a superstitious dotage a palliate Idolatrie a remainder of Paganisme condemned by sacred Scripture censured by Primatiue Fathers and a Seminarie of direfull contention and mischiefe in the Church of Christ. First The Scriptures of the Old Testament are so apparantly against Adoration of Images Exod. 20.5 Leuit. 26.1 Deut. 5. 9. Psal. 106. 19. Esay 2. 8. Mich. 5. 13. that the best learned Papists themselues affirme the same to haue beene prohibited vnto the Iewes Aquinas saith The making of Images to bee worshipped was prohibited in the Old Law The same is affirmed by Alexander Hales Albertus Bonauenture Marsilius Rich. Mediauilla Gerson Abulensis and it is also the Tenet of many later Schoolemen to wit Soto Corduba Cabrera Palacius Tapia Oleaster c. Secondly The brasen Serpent was a figure of Christ Ioh. 3.14 The same was formed by Gods Commandement Num. 21.9 And yet the worship thereof being as Vasques saith no other than such as Romists vse towards their Images was vnlawfull 2. Kings 18.4 Thirdly The Scriptures of the New Testament neither expresly nor by Consequent maintaine the worship of Images Neither is there in all the Apostles Doctrine any abrogation of the Negatiue Precept deliuered to the Iewes concerning the Worship of Images And therefore the same Law is Morall and obligeth Christians as it did the Iewes Fourthly the worship of Images was not practised or held lawfull by the Primitiue Fathers And Gregorie the great six hundred yeares after Christ condemned the same The Councel of Frankford seuen hundred ninetie and foure yeres after Christ opposed the definition of the second Nicen Synod concerning worship of Images as besides more antient Historians Cassander and some other Pontificians affirme Agobardus the BB. of Lyons who liued as Ado saith about the yeare 815 in his Booke de Picturis Imaginibus saith That none of the antient Catholickes thought that Images were to be worshipped or adored and deliuering his owne iudgement he saith Nemo se fallat c. Let no man beguile himselfe whosoeuer worshippeth any Picture or moulten or carued Statue neither honoureth God himselfe nor Angels or Saints but Idols Fifthly many latter Pontificians haue condemned the worshipping of Images according as the same was practised by the vulgar and maintained by Aquinas and other principall Scholemen Holcoth saith No adoration is due to an Image neither is it lawfull to worship any Image Cassander writeth in this manner The opinion of Thomas Aquinas who holdeth that Images are to bee worshipped as their Samplers is disliked by sounder Scholemen and they affirme that the same is not very safe vnlesse it be qualified with fauourable interpretation Among these is Durand and Holcoth Gabriell Biel reporteth the opinion of them which say that an Image neither as it is considered in it selfe materially nor yet according to the nature of a Signe or Image is to bee worshipped Peresius Aiala saith All Scholemen in a manner hold that the Image of Christ and the Images of Saints are to be worshipped with the same adoration that their Samplers but they produce so farre as I haue seene no sound proofe of this Doctrine to wit neither Scripture nor Tradition of the Church nor common consent of Fathers nor the determination of a generall Councell or any other effe-Cuall reason sufficient to persuade Beleeuers Sixthly the varietie of opinions and the palpable discord among Pontificians concerning the manner of adoring Images their sandie and disjointed consequences their forging and purging Authors their knottie and labyrinthian distinctions wherein they ambush themselues and out face euident Truth are sensible arguments of corrupt and vnsound Doctrine in this Article of adoration of Images IESVIT §. 1 Worship of Images consequent out of the Principles of Nature and Christianitie AN Image is a distinct and liuely pourtraiture of some visible and corporall thing parts of the Jmage corresponding to the parts of the thing represented more or lesse particularly according as the Image is more or lesse distinct and liuely ANSVVER THis definition may perchance agree to some Images to wit to the pictures of persons visible creatures which were taken from the immediate beholding of the Prototype but not to such Images as are made by coniecture or vpon fabulous and Apocriphall reports such as are the Images of Christ and of the Prophets Apostles and many other Saints drawne and pourtrayed many ages since their departure out of the world Papists besides many other formes depaint the blessed Virgin like the Queene of Heauen with a crowne of Starres and clothed with the Sunne and treading the Moone vnder her feet This and the like Images are false represents neither haue they direct and immediate correspondence to the parts and qualities of the persons represented And whereas the Iesuit tearmeth an Image meaning such as is vsed in his Church A distinct and liuely pourtraiture c. he should rather haue said A confused and dead pourtraiture for who is able to deliuer a distinct and liuely Picture truely resembling Christs humane bodie or the countenance feature and proportion of many other Saints deceased And Clemens Alexandrinus speaking of a painted Image doth not call it liuely but saith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dead matter formed by a workemans hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we saith he
is bread of which foure sences sight feeling smell tast giue in euidence as of bread no lesse verily than any other so farre as they can discerne and yet so potent is the Word and doctrine of the Church grounded on generall Councells declaring the word of God for Transubstantiation as Catholikes denying their sences beleeue assuredly that what seemeth bread is not bread but the true body of our Sauiour vnder the formes and accidents of bread Now can any man with any shew of the least probabilitie in the world thinke that it is difficile for this Church to persuade her children that the Image of Christ is not a liuing thing or bath any Godhead or liuing diuine power lodged in it as plaine Scriptures shew and generall Catholike Councells particularly the Tridentine and Nicene define which doctrine neither reason nor sence can dislike or shall the sole similitude of members correspondent vnto humane liuing members which Images haue so much preuaile in Catholike minds so to bow downe their thoughts to base Idolatrie as to thinke a stocke or stone to be God and that the Church shall not be able by teaching to erect them to a more high and diuine apprehension being able to make them firmely beleeue a consecrated Hoast is not really bread against the Iudgement that they would otherwise frame vpon most notorious euidencie of sence ANSVVER This passage is wasted in magnifying the power which the Roman Church hath in preseruing her adheres from the infection of superstition in worshipping Images The argument vsed by the Idolist to this purpose is The Roman Church performeth that which is more difficile to wit it persuadeth people contrarie to the experience of all their senses to beleeue that consecrate bread is not bread but the true body of Christ vnder the formes and accidents of bread Therefore it is able to persuade people that the Images which they adore are not very God or that any diuinitie or diuine vertue resides in them I answer that it is not more difficile to persuade some people to beleeue transubstantiation than to rectifie their iudgement in adoration of Images for mans nature being of it selfe through inbred corruption prone to beleeue lies and the members of Antichrist hauing a speciall curse of God vpon them 2. Thes. 2. 10 11. no maruell if they credit false doctrine although it be most absurd But they which beleeue and obey their Masters when they teach lyes doe not alwayes follow their directions if they instruct them in truth Neither are such people free from scandall iustly taken if they conceiue not images to be Gods or indued with diuine vertue residing in them for without such imagination they performe an vnlawfull worship neuer instituted but alwayes condemned by the Holy Ghost And this alone without further abuses is sufficient to condeme the doctrine and practise of the Romane Church IESVIT The Protestant Church on the other side may seeme to haue no great vigor by preachings to persuade common people against the errour of the Anthropomorphits seeing their principle is That a world of Preachers is not to bee beleeued against the euident Scripture Yea that a common ordinarie man by Scripture may oppose as great and a greater Church than is the whole Protestant Which principle being laid how will they conuince people that that God is a pure Spirit whom the Scripture doth so perpetually set forth as hauing humane members I may conclude therefore that their translating of Scripture into the vulgar languages breedes more danger vnto common people than our making of Images ANSWER The Iesuit is fallen vpon a Paradoxe affirming that there is more danger for Protestants to be mislead by reading Scriptures translated into the errour of the Humaniformians than the Papists to be seduced by images And his reason is because Protestant Ministers cannot by preaching the contrarie doctrine persuade people to desist from any errour which seemes to them agreeable to any literall text of holy Scripture for one of their owne principles is That a world of Preachers is not to be beleeued against euident Scripture c. and he citeth Mr. Iohn White in his Way pag. 59. I perceiue it is impossible for Papists to deale sincerely Mr. Iohn White affirmeth not that euery priuate person or that any companie of people whatsoeuer are to be credited vpon the sole allegation of a text of Scripture expounded as the outward letter soundeth for we know that sometimes the letter killeth and Saint Augustines rule concerning Scriptures exposition is neither strange nor vnpractised by vs but Mr. Iohn Whites doctrine is That if foure hundred Baalites or a whole Councell of Pharisees or Errants deliuer vntruths one Micajah one Stephen one Athanasius in whose mouth is fouud the word of Truth although the persons seeme neuer so priuate must be preferred before them which teach lyes or doctrine repugnant to holy Scripture truely expounded IESVIT But they will say the translation of Scripture into vulgar languages is commanded in the Scripture and the Apostles and Apostolicall Church practised it Whereas wee cannot prooue by Scripture that the Apostles did warrant or practise the setting vp of Images This they say with great confidence But what substantiall proofe is of this their saying I could neuer reade or heare The testimonies they bring in this behalfe Search the Scriptures Let his word dwell plentifully among you c. are insufficient to prooue a direct and expresse precept or practise of translating Scriptures into the vulgar tongue ANSWER Wee affirme with great confidence both that the reading of holy Scripture by Lay people which must needes imply Translation of them is a Diuine Ordinance and that Image worship was neither warranted by the Apostles nor practised by the Primatiue Church succeeding the Apostles Neither doe wee alledge onely those Sentences of holy Scripture Iohn 5. 39. Collos. 3. 16. which the Iesuit thinkes himselfe able to elude by subtile distinctions as the Arrians in times past eluded the Text of Saint Iohn Cap. 10.30 But we cite also the Precept of God giuen to the Church before Christ his comming and the perpetuall practise of the godly in the Old and New Testament and the vehement exhortations of the Primatiue Fathers exhorting Lay people to the reading and meditation of holy Scripture and magnifying the fruit and benefit arising from thence The Eunuch is commended for reading holy Scripture Acts 8. 28. The Baereans are called Noble by the holy Ghost for searching the holy Scriptures Acts 17. 11. Hee is called Blessed which readeth and heareth Apoc. 1. 3. The Galathians read the Scripture Gal. 4.21 The Ephesians Cap. 3.4 The Collossians Cap. 4. 16. The Thessalonians 1. Thes. 5.27 The Fathers are so plentifull in this Argument as I haue elsewhere shewed that it would astonish any man who hath read them to behold such impudencie in Papists as to denie this Practise to haue beene Primatiue and
Mercie floweth into the admirable Vessell and Basin the Virgin Marie and the other part to wit of Iustice which was poured vpon the Altar he hath left vnto Christ. Thus writeth Benzonius a famous Romane both by birth and Religion in our dayes Blasius Viegas a moderne Iesuit applyeth also this absurd comparison of Assuerus and Esther to Christ and the Virgin Marie And these Authors with the rest whom they follow doe not intend onely to teach That the blessed Virgin is very gracious with Christ in respect of her intercession but that shee hath a right and authoritie as a Queene Regent to distribute mercie and benefits where shee pleaseth and to dispence with the Lawes of Iustice when there is cause as appeareth by the words of Ozorius the Iesuite citing out of Nunne Bridgets Reuelations Christs words following My mother in my Kingdome ruleth as a Queene c. and therefore shee may dispence with Lawes made by me when there is iust cause And by this speech Nunne Bridget intendeth to shew that Christ did vse the helpe of his mother Marie in ruling his Kingdome now this Osorius was a Iate Preacher in Portugall Our English Iesuits when they returne to vs dissemble and cloake this Superstition not because they dislike it for they and the rest are all Birds of a feather and feed their silly chicks with the same carraine but they prudently consider that such notorious blasphemies being published would appeare odious and hinder their successe in beguiling vnstable soules and minister greater aduantage to their Aduersaries therefore like the Steward in the Gospell commended for his craft but not for his honestie when their Tenet is an hundred they write downe fiftie and when their Doctrine is blasphemous they confesse a pettie ouersight or vnfitnesse in the phrase and manner of speaking But if in good earnest they disliked the former assertions why hath not the grand Senior of Rome siue cum Concilio siue sine Concilio condemned rased and purged out these sacrilegious blasphemies especially because in other Authours their expurgatorius Index hath Eagles eyes and a line or sentence cannot escape these Critickes if there appeare obloquitie or antipathie to their inueterate forgeries Now for a Conclusion of the former Question let it be obserued That the Aduersarie is deficient in the demonstration of his Popish Tenet concerning Inuocation of blessed Saints and Angels for he hath produced no Diuine Testimonie from sacred Scripture no Tradition from the Apostles no plaine and resolute definition of approoued Councels or Primatiue Fathers no sufficient argument of naturall reason yea the mayne Principles of his Doctrine are litigious and dubious amongst Pontificians themselues Hee hath strugled playing fast and loose with our Arguments and spent himselfe in soluing or rather in eluding of obiections but he confirmeth not his owne St. Augustine saith That in things diuine or which concerne saluation they offend grieuously Qui certis incerta preponunt which preferre vncertainties before that which is indubitate Nostra fides certa est ex Doctrina Apostolica nouo veteri Testamento confirmata Our faith concerning the direct inuocation of the deitie by Christ our Mediatour of intercession is right and a certaine Apostolicall Doctrine confirmed by the Old and New Testament The Popish Appendix concerning Inuocation of Saints wanteth all Scripture proofe and whatsoeuer else may be pretended for it is dubious and litigious therefore our Doctrine is of faith and the Popish Tenet of humane opinion or presumption THE FOVRTH POINT THE LITVRGIE AND PRIVATE PRAYERS FOR THE IGNORANT IN AN vnknowne Tongue IESVIT THe Custome of the Romane Church in this Point is agreeable to the Custome of the Churches in all ages and also of all Churches now in the world bearing the name of Christian though opposite vnto the Romane only those of the pretended reformation excepted which constāt concurrence is a great figne that the same is very conforme vnto reason and not any where forbidden in Gods Word which will easily appeare if we looke particularly vnto the same ANSVVER YOu lay your foundation of this Article vpon two apparant vntruths for the Doctrine and custome of the present Romane Church is not onely not agreeable but opposite both to the Doctrine and Practise of the antient Catholicke Church and also to the custome of other Churches which are not absolute Protestants First It is the common voyce of the Fathers That the Liturgie and Seruice of the Church was in their dayes and ought to be vsed in a knowne tongue Origen saith That in his dayes euery nation prayed to God in their owne Language the Grecians in Greeke the Romanes in Latine and all other people in their proper tongue Iustin Martyr Tertullian Clemens Alexandrinus affirme That the Priest and the people prayed ioyntly and in common in the publicke Seruice which argueth that the people vnderstood the Prayers And St. Cyprian requires That peoples hearts and words agree and that they heare and vnderstand themselues when they pray to God Saint Basil saith When the words of Prayer are not vnderstood by them which are present the minde of the Precant is vnfruitfull neither doth any man hereby reape any profit St. Chrysostome St. Ambrose affirme the like And St. Augustine requireth people to vnderstand what they pray and sing for if there be onely sound of voyce without sence they may bee compared to Parrats Owsells or Popiniayes And some of the best learned Papists to wit Thomas Aquinas Lyra Cassander acknowledge That in the Primatiue Church the common Seruice was vsed in the vulgar tongue Secondly it is false according to the Tenet of Bellarmine himselfe that all other Churches which differ from the Protestants haue their publique seruice in Hebrew Greeke or Latine Bellonius and Aluares affirme the contrarie of the Armenians and Abissines and Eckius of the Indians and Sigismundus Baro and Hosius of the Russians and Ledesma of the Egyptians and Armenians And AEneus Syluius reporteth That when Cyrillus and Methodius had conuerted the Saluons vnto Christ were suitors that they might administer the common Prayers and Seruice among them in their vulgar tongue The Pope in the Conclaue consulting about this matter a voice was heard as it were from Heauen saying Let euerie Spirit praise the Lord and let euerie tongue acknowledge him and hereupon they were permitted to vse their owne tongue And it appeareth by the Decretals that the Roman Church in former times did ordinarily appoint this for the words of the Canon are For as much as in many places within one Citie and one Diocesse there be nations mingled together speaking diuers tongues c. We therefore commaund that the Bishops of such Cities and Diocesses prouide meet men to minister the holy Seruice according to the diuersitie of their
of Bread which was once substantially Bread cannot become substantially the bodie of Christ except it bee substantially conuerted into his bodie or personally assumed by the same bodie And seeing this second manner of vnion betweene Bread and Christs Bodie is impossible and reiected by Protestants as well as by Catholickes Wee may conclude that the mysterie of Christs reall presence cannot be beleeued in truth by them that deny Transubstantiation specially seeing our Sauiour did not say here is my Bodie which speech may be verefyed by the presence of his Bodie locally within the Bread but This is my Bodie which imports that not onely his Bodie is truely and substantially present but also that it is the substance contained immediately vnder the accidents of Bread ANSWER First if a substance be either by nature humane Custome or diuine Ordination appointed to containe another substance then demonstrating the externall substance which containes we may signifie the hidden substance contained But according to that Tenet which maintaineth Consubstantiation the substance of bread is by diuine Ordination appointed to containe the substance of Christs bodie therefore demonstrating by words the substance of bread one may signifie the hidden substance which is Christs bodie Secondly Scotus Durand and Paludanus affirme that although the substance of Bread remaine yet because the substance of Christs bodie is also present it might truely and properly be said by our Sauiour This is my Bodie Now if such profound Scholemen haue weighed the Iesuits obiection do find the same light the propugnors of Consubstantiation haue smal reason to regard it Thirdly the former obiection is nothing to vs which maintaine a true mysticall presence of Christ in the holy Eucharist and refuse both Transubstantiation and Consubstantiation for we beleeue and are able to demonstrate that our Sauiours words are figuratiue in part and yet the true Bodie and Bloud of Christ are really and verely communicated according to the manner formerly declared pag. 405. IESVIT Jf any man say that by this Argument it appeares that the Doctrine of Transubstantiation is not expressed in Scripture but from the words of the Jnstitution subtilly deduced and so may perchance bee numbred inter scita Scholae not inter dogmata Fidei I answer That the consequence of this Argument is not good as is euident in the example of the Incarnation The Doctrine that the vnion of natures in Christ is proper not Metaphoricall substantiall not accidentall personall not essentiall is no where expressely set downe by Scripture but by subtile deduction inferred from the mysterie which Scripture and Tradition deliuers Notwithstanding because these subtile deductions are proposed by the Church as pertinent vnto the substance of the foresaid mysterie they cannot be denied without preiudice of Faith In this sort the Doctrine of Transubstantiation though not in tearmes deliuered by the Scripture but deduced by subtile and speculatiue inference may not be denied by them that will be perfect beleeuers because the Church hath declared the same to pertaine to the proper sence of Christ his words and substance of the mysterie ANSVVER I know at whom you glance when you say inter scita Scholae but your solution from the Doctrine of Incarnation is not leuell to the scope for illations are of two sorts some are immediate formall necessarie euident and illustrious to wit Christ Iesus is a true and perfect man therefore he hath an humane will some are obscure contingent remote and sophisticall to wit Christ said This is my bodie Ergo the consecrate host is Christs substantiall bodie by Transubstantiation Christ said Do this in remembrance of me Ergo he made his Disciples sacrificing Priests That which is deriued from Scripture the first way is Doctrine of Faith that which is inferred the other way may be loose vncertaine infirme and many times ridiculous and apparantly false Now let me intreate you vntill you prooue your deduction necessarie to ranke your Popish Masse and Transubstantiation among this latter kind of deriuatiue Articles Neither can the swelling vsurpation of Romish Prelates which you stile the Church make euery subtile speculation of Schoolemen and nice figment of humane wisedome an Article of Christian Faith any more than a bragging 〈◊〉 can by outfacing conuert copper into gold for Articles of Faith come downe from heauen by the holy Ghost and are such onely from their forme and originall causes As for your Romane Synode of Pope Nicholas and your Laterane vnder Innocent the third These were your owne Idols the definitions that passed in them were the breath of the Popes nostrils and therefore why are you so fantasticall as to enammell them with the title and authoritie of the Catholicke Church And in one of these conuenticles your Pope hath so rudely and grossely determined the Question of Reall presence that Romists themselues are now ashamed and forced to Glosses and strained Expositions to metamorphise and new mould those vndigested crudities IESVIT §. 3. Transubstantiation was taught by the Fathers IT is certaine the Fathers acknowledge a Transmutation of bread into the Bodie of Christ and that they meant Transubstantiation that is not onely a mysticall and significatiue but also a reall and substantiall change appeares by these fiue Circumstances of their Doctrine in this point ANSWER THat we may rightly vnderstand the testimonies of Fathers alleadged in this question wee are in the first place to examine what transubstantiation is according to Papalls The Trident Councell saith It is a conuersion of the whole substance of Bread and Wine into the substance of Christs body and bloud wrought by the words of consecration First by the whole substance they vnderstand the whole substantiall matter and forme Secondly they affirme that the whole substance of Bread and Wine is destroyed or ceaseth to be Thirdly the substance of Christs body and bloud are placed vnder the accidentall shapes of Bread and Wine Fourthly by the force of the words of consecration the substance of Bread and Wine ceasing the body and blood of Christ acquire a new manner of being vnder the externall formes differing from his being in heauen Fiftly the shapes and accidents of Bread and Wine subsist without any materiall subiect of inherencie and affect the senses and nourish in like manner as formerly they did This doctrine of Popish Transubstantiation is new according to the iudgement of many learned Schoolemen and the Primitiue Fathers neuer taught the same for many of them maintaine expresly That the substance of Bread and Wine remaine and none of them affirme either that the substance of Christs body and bloud are placed vnder the naked formes and shapes of Bread and Wine or that the Accidents haue no materiall subiect of inherencie or that the body and bloud of Christ acquire a new being in the Sacrament differing from that which they had
by a voluntatrie and prouisionall Mandate touching Recicide vnlesse you were otherwise proni ad rem bent to mischiefe Et luxato hoc freno and this Paper bridle being broken to broach and inculcate it If this your Masters hand shall cast Crosse in stead of Pile what shall we expect from such Gamesters Quibus ludus sunt capita diademata Regum IESVIT This onely I hope J may with your Maiesties good liking affirme That our Catholicke Doctrine in this Point is nothing so preiuditiall to Princes as are the Opinions of most Caluinists and Lutherans expressed in their Writings whereof we haue in this age but ouer-euident and lamentable examples to the world and your Maiestie not vnknowne And had the Authours of the Gunpowder Treason which from my soule I abhorre kept themselues within the bounds of Catholicke Doctrine they had neuer vndergone that most odious and abominable enterprise ANSWER By a draught of Sea water one may iudge of the brackishnesse of the whole His gratious Maiestie hath tasted alreadie of some fruits of Popish loyaltie and the Gunpowder Treason animalised by Iesuits but now disauowed for it succeeded not is a Watchword for prudent men not to confide in them whom the leuen of Superstition hath sowred But is the wit of a Iesuit growne so barren Haue you no other euasion but by recrimination and that impertinent For as concerning your Flim-flam of Caluinists and Lutherans I answere His Maiestie and the State of England hath felt no such disturbance but haue obserued by long experience that it cannot enter into any true Protestants heart vpon any occasion whatsoeuer to lift vp their heads against the Lords Annointed and if any vnsound or equiuocall member appeare among them diuerse from the true bodie let them receiue censure according to their demerits IESVIT As for the other Question which your Maiestie proposeth particularly to my selfe viz. What I thinke Subiects ought to doe in the case of Papall deposition of their Prince I can giue no better Councell vnto others than what J am resolued to take my selfe First to pray for peace and tranquilitie and true concord betweene both parties Secondly to exhort all to doe all other good offices tending thereunto and rather to suffer with patience than any way concurre to the preiudice of the Prince or disturbance of the Commonwealth Thirdly J doe protest before Almightie God that I would rather offer my selfe to die than any way to bee accessarie to your Maiesties death All which things most sincerely vttered by mee I humbly beg your Maiestie would vouchsafe to receiue as issuing from the conceits and hearts of all my Profession whose institutes particularly commandeth respect and obedience to all in authoritie as in the beginning of this Discourse I made plaine vnto your Maiestie vnto whom wee especially who are your borne subiects doe beare so vnfained affection that we should thinke our selues happie if your Maiestie would vouchsafe but to make tryall thereof not doubting but your Excellent Iudgement would soone discouer vs to be not onely as loyall as any other of your Subiects but more willing to imploy our wits pennes and labours euen with hazard of our liues in performing your Maiesties Commandements than many who inioying the fauour of the time make faire shewes of their owne affections and fidelitie and vncharitably traduce vs as capitall enemies to your Maiestes Person State and Dignitie ANSWER It is needlesse to make many words for if your heart and pen accord testifie the same by taking the Oath of Allegiance and by renouncing the pestilent opinion of Equiuocation therwise your Insinuations and Blandishments are but Maskes and Tectures of latent perfidiousnesse and they which are acquainted with Romish guile must still suspect that you play the Foxe Astutam vapido gestans sub pectore vulpem Ore aliud retinens aliud sub pectore Condens Now concerning this precedent passage let it bee obserued how the Iesuit hath not answered but declined his Maiesties Question And we must hold him to stand mute as one not daring to put himselfe to his Countrey lest he be found guiltie For the question is What ought the subiect to doe in case a Pope depose the King The Iesuits answere is I pray for peace I exhort others I would rather die c. Hansome complements but no securitie If his Holinesse send another wind you which haue vowed strict obedience to the Pope must turne your sailes your Votes and Prayers must bound another way you must exhort others to execute the Popes pleasure and if they and you perish in the Popes quarrell you die Martirs and goe to heauen in a string The IESVITS Conclusion HAuing performed your Maiesties will and pleasure in seeking to giue satisfaction about the Nine principall points that withhold your Royall assent from ioyning vnto the Roman Church my poore indeauours prostrate at your Maiesties feet to receiue their doome humbly beseech this fauor That your charitie and desire of the vnitie of the Church may ioyne together with your excellent Wisdome and Learning to pronounce the sentence Although I be confident that examining Religion by the meere rigour of only Scripture the Catholicke Doctrines would get the victorie more cleare and expresse Testimonies standing on our side than any that Protestants can bring for themselues as by the former Discourse may appeare although also I be much more confident in the Tradition perfect practise of the Church interpreting Scripture which by so full consent deliuers the Roman Doctrines that partialitie it selfe duely pondering can hardly in heart and in wardly iudge against them yet my chiefest hope is in those charitable thoughts and desires of Peace and Vnitie in the whole Christian world which the holy Ghost hath inspired into your Religious brest ANSVVER You deceiue your selfe touching his Maiestie for not onely these Nine points but many other detaine his royal assent from ioyning with the Romane Faith Secondly Your ostentation of proouing these Articles by the meere rigout of sole Scripture is Vanitas Vanitatum A vanitie beyond vanitie for the learned of your owne part acknowledge that many of your Romish Articles are neither expresly nor inuoluedly contained in holy Scripture Neither againe can your Faith subsist if it be tried by Genuine and Orthodoxall Tradition for your selfe in this Treatise wherein you performe as much in substance as your cause will beare haue made no demonstration of any one Article by the Testimonie of perpetuall Tradition and it seemeth to me that you are conscious hereof because in your Conclusion you fall vpon a new Disputation and seeke to inferre a necessitie of reducing all Controuersies to the meere and absolute determination of the Romane Church and Pope who will not faile to be fast friends to themselues IESVIT For suppose that praeconceit instilled into tender minds against them thinke comparing Catholickes with Protestants that Scriptures stand equally on both sides yea sifting
rewarder of them that seeke him F. I asked How then it happened as Mr Rogers saith that the English Church is not yet resolued what is the right sense of the Article of Christ's descending into Hell B. The English Church neuer made doubt that I know what was the sense of that Article The words are so plaine they beare their meaning before them Shee was content to put that Article among those to which she requires subscription not as doubting of the sense but to preuent the Cauills of some who had beene too busie in crucifying that Article and in making it all one with the Article of the Crosse or but an Exposition of it And sure the B. thinkes and so doe I That the Church of England is better resolued of the right sense of this Article than the Church of Rome especially if she must be tryed by her Writers as you trie the Church of England by Mr Rogers For you cannot agree whether this Article be a meere Tradition or whether it hath any place of Scripture to warrant it Scotus and Stapleton allow it no footing in Scripture but Bellarmine is resolute that this Article is euerie where in Scripture and Thomas grants as much for the whole Creed The Church of England neuer doubted it and S. Augustine prooues it And yet againe you are different for the sense For you agree not whether the Soule of Christ in triduo mortis in the time of his death did goe downe into Hell really and was present there or virtually and by effects onely For Thomas holds the first and Durand holds the latter Then you agree not whether the Soule of Christ did descend really and in essence into the lowest Pit of Hell and place of the Damned as Bellarmine once held probable and prooued it or really only into that place or Region of Hell which you call Limbum Patrum and then but virtually from thence into the Lower Hell to which Bellarmine reduces himselfe and giues his reason because it is the common opinion of the Schoole Now the Church of England takes the words as they are in the Creed and beleeues them without further dispute and in that sense which the antient Primitiue Fathers of the Church agreed in And yet if any in the Church of England should not be throughly resolued in the sense of this Article Is it not as lawfull for them to say I conceiue thus or thus of it yet if any other way of his Descent be found truer than this I denie it not but as yet I know no other as it was for Durand to say it and yet not impeach the Foundation of the Faith F. The B. said That Mr Rogers was but a priuate man But said I if Mr Rogers writing as he did by publike Authoritie be accounted onely a priuate man c. B. The B. said truth when he said Mr Rogers was a priuate man And I take it you will not allow euerie speech of euerie man though allowed by Authoritie to be printed to be the Doctrine of the Church of Rome This hath beene oft complained of on both sides The imposing particular mens Assertions vpon the Church yet I see you meane not to leaue it And surely as Controuersies are now handled by some of your partie at this day I may not say it is the sense of the Article in hand but I haue long thought it a kind of descent into Hell to be conuersant in them I would the Authors would take heed in time and not seeke to blind the people or cast a mist before euident Truth least it cause a finall descent to that place of Torment But since you hold this course Stapleton was of greater note with you than Rogers is with vs and as he so his Relection And is it the Doctrine of the Church of Rome which he affirmes The Scripture is silent that Christ descended into Hell and that there is a Catholike and an Apostolike Church If it be then what will become of the Pope's Supremacie ouer the whole Church Shall hee haue his power ouer the Catholike Church giuen him expressely in Scripture in the Keyes to enter and in Pasce to feed when he is in and when he hath fed to confirme and in all these not to erre and faile in his ministration And is the Catholike Church in and ouer which he is to doe all these great things quite left out Belike the Holy Ghost was carefull to giue him his power Yes in any case but left the assigning of his great Cure the Catholike Church to Tradition And it were well for him if hee could so prescribe for what he now claymes But what if after all this Mr Rogers there sayes no such thing as in truth he doth not His words are All Christians acknowledge he descended but in the interpretation of the Article there is not that consent that were to be wished What is this to the Church of England more than others And againe Till wee know the natiue and vndoubted sense of this Article is Mr Rogers Wee the Church of England or rather his and some others Iudgement of the Church of England F. But if Mr Rogers be onely a priuate man In what Booke may wee find the Protestants publike Doctrine The B. answered That to the Booke of Articles they were all sworne B. What was the B. so ignorant to say The Articles of the Church of England were the publike Doctrine of all the Protestants or That all Protestants were sworne to the Articles of England as this speech seemes to implie Sure he was not Was not the immediate speech before of the Church of England And how comes the subiect of the speech to be varyed in the next Lines Nor yet speake I this as if other Protestants did not agree with the Church of England in the chiefest Doctrines against which they ioyntly take exceptions against the Romane Church as appeares by their seuerall Confessions Nor did the B. say That the Booke of Articles onely was the Continent of the Church of Englands publike Doctrine Shee is not so narrow nor hath shee purpose to exclude any thing which shee acknowledges hers nor doth shee wittingly permit any crossing of her publike declarations Yet shee is not such a Shrew to her Children as to denie her Blessing or denounce an Anathema against them if some peaceably dissent in some particulars remoter from the Foundation as your owne Schoolemen differ And if the Church of Rome since shee grew to her greatnesse had not beene so fierce in this course Christendome I persuade my selfe had beene in happier peace at this day F. And that the Scriptures onely not any vnwritten Tradition was the Foundation of their Faith B. The Church of England grounded her Positiue Articles vpon Scripture and her Negatiue Refute where the thing affirmed by you is not affirmed in Scripture nor directly
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
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
question it can both prooue and approoue it selfe His words are So that vnlesse besides Scripture there be c. Besides Scripture therefore he excludes not Scripture but calls for another proofe to lead it in namely Tradition which no man that hath braines about him denyes In the two other places Brierly falsifies shamefully for folding vp all that Hooker sayes in these words This other meanes to assure vs besides Scripture is the Authoritie of Gods Church he wrinkles that worthie Author desperately and shrinkes vp his meaning In the former place abused by Brierly no man can set a better state of the question betweene Scripture and Tradition than Hooker doth His words are these The Scripture is the ground of our Beleefe The Authoritie of man that is the name he giues to Tradition is the Key which opens the doore of entrance into the knowledge of the Scripture I aske now when a man is 〈◊〉 and hath viewed a house and by viewing likes it and vpon liking resolues vnchangeably to dwell there doth he set vp his resolution vpon the Key that let him in No sure but vpon the goodnesse and commodiousnesse which he sees in the house And this is all the difference that I know betweene vs in this Point In which doe you grant as yee ought to doe that wee resolue our Faith into Scripture as the Ground and wee will neuer denie that Tradition is the Key that lets vs in In the latter place Hooker is as plaine as constant to himselfe and Truth His words are The first outward motiue leading men so to esteeme of the Scripture is the Authoritie of Gods Church c. But afterwards the more we bestow our labour in reading or learning the Mysteries thereof the more we find that the thing it selfe doth answer our receiued opinion concerning it so that the former inducement preuailing somewhat with vs before doth now much more preuaile when the verie thing hath ministred further reason Here then againe in his iudgement is Tradition the first inducement but the farther Reason and Ground is the Scripture and resolution of Faith euer settles vpon the farthest Reason it can not vpon the first inducement So that the state of this Question is firme and plaine enough to him that will not shut his eyes The last thing I shall trouble you with is That this method and manner of proouing Scripture to be the Word of God is the same which the antient Church euer held namely Tradition or Ecclesiasticall Authoritie first and then internall Arguments from the Scripture it selfe The first Church of Christ the Apostles themselues had their warrant from Christ their Tradition was euerie way Diuine both in the thing they deliuered and in the manner of their witnessing it But in after-times of the Church men prooue Scripture to be the Word of God by internall Arguments as the chiefe thing vpon which they resolue though Tradition be the first that mooues them to it This way the Church went in S. Augustine's time He was no enemie to church-Church-Tradition yet when he would prooue that the Author of the Scripture and so of the whole knowledge of Diuinitie as it is supernaturall is Deus in Christo God in Christ he takes this as the all-sufficient way and giues foure proofes all internall to the Scripture first The Miracles secondly That there is nothing carnall in the Doctrine thirdly That there hath beene such performance of it fourthly That by such a Doctrine of Humilitie the whole World almost hath beene conuerted And whereas ad muniendam fidem for the defending of the Faith and keeping it entire there are two things requisite Scripture and church-Church-Tradition Vincent Lirinensis places Authoritie of Scriptures first and then Tradition And since it is apparant that Tradition is first in order of Time it must necessarily follow that Scripture is first in order of Nature that is the chiefe vpon which Faith rests and resolues it selfe And your owne Schoole confesses this was the way euer The woman of Samaria is a knowne resemblance but allowed by your selues For quotidie dayly with them that are without Christ enters by the Woman that is the Church and they beleeue by that fame which she giues c. But when they come to heare Christ himselfe they beleeue his words before the words of the woman For when they haue once found Christ they doe more beleeue his words in Scripture than they doe the Church which testifies of him because then propterillam for the Scripture they beleeue the Church and if the Church should speake contrarie to the Scripture they would not beleeue it Thus the Schoole taught then and thus the Glosse commented then And when men haue tyred themselues hither they must come The Key that lets men in to the Scriptures euen to this knowledge of them that they are the Word of God is Tradition of the Church but when they are in they heare Christ himselfe immediately speaking in Scripture to the Faithfull And his Sheepe doe not onely heare but know his voyce To conclude then wee haue a double Diuine Testimonie altogether infallible to confirme vnto vs that Scripture is the Word of God The first is the Tradition of the Church of the Apostles themselues who deliuered immediately to the World the Word of Christ the other the Scripture it selfe but after it hath receiued this Testimonie And into these wee doe and may safely resolue our Faith As for the Tradition of after ages in and about whom Miracles and Diuine power were not so euident we beleeue them because they doe not preach other things than those former the Apostles left in scriptis certissimis in most certaine Scripture And it appeares by men in the middle ages that these Writings were vitiated in nothing by the concordant consent in them of all succeedors to our owne time And now by this time it will be no hard thing to reconcile the Fathers which seeme to speake differently in no few places both one from another and the same from themselues touching Scripture and Tradition and that as well in this Point to prooue Scripture to be the Word of God as for concordant exposition of Scripture in all things else When therefore the Fathers say Wee haue the Scripture by Tradition or the like either they meane the Tradition of the Apostles themselues deliuering it and there when it is knowne we may resolue our Faith or if they speake of the present Church then they meane that the Tradition of it is that by which wee first receiue the Scripture as by an according meanes to the prime Tradition But because it is not simply Diuine wee resolue not our Faith into it nor settle our Faith vpon it till it resolue it selfe into the prime Tradition of the Apostles or the Scripture or both and there we rest with it And you cannot shew an ordinarie consent of Fathers nay Can you or any
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
Yet wee say after Tradition hath beene our Introduction the Soule that hath but ordinarie Grace added to Reason may discerne Light sufficient to resolue our Faith that the Sunne is there This Principle then being not absolutely and simply euident in it selfe is presumed to be taught vs otherwise and if otherwise then it must be taught in and by some superior Science to which Theologie is subordinate Now men may be apt to thinke out of reuerence That Diuinitie can haue no Science aboue it but your owne Schoole teacheth me that it hath The sacred Doctrine of Diuinitie in this sort is a Science because it proceeds out of Principles that are knowne by the Light of a superior Knowledge which is the Knowledge of God and the blessed in Heauen In this superior Science this Principle The Scriptures are the Oracles of God is more than euident in full Light This superior Science deliuers this Principle in full reuealed Light to the Prophets and Apostles The infallible Light of this Principle made their Authoritie Diuine by the same Diuine Authoritie they wrote and deliuered the Scripture to the Church Therefore from them immediately the Church receiued the Scripture and that vncorrupt And since no sufficient reason hath or can be giuen that in any substantiall thing it hath beene corrupted it remaines firme to vs at this day prooued in the most supreame Science and therefore now to be supposed at least by all Christians That the Scripture is the Word of God And therefore the B. his answere is good euen in strictnesse That this Principle is to be supposed Besides the Iewes neuer had nor can haue any other proofe that the Old Testament is the Word of God than wee haue of the New For theirs was deliuered by Moses and the Prophets and ours was deliuered by the Apostles which were Prophets too The Iewes did beleeue their Scripture by a Diuine Authoritie for so the Iewes argue themselues We know that God spaeke with Moses And that therefore they could no more erre in following Moses than they could in following God himselfe Now how did the Iewes know that God spake to Moses How Why apparently the same way that is before set downe first by Tradition So S. Chrysostome We know Why by whose witnesse doe you know By the Testimonie of oùr Ancestors But he speakes not of their immediate Ancestors but their Prime which were Prophets and whose Testimonie was Diuine into which namely their Writings the Iewes did resolue their Faith And euen that Scripture of the Old Testament was a Light and a shining Light too and therefore could not but be sufficient when Tradition had gone before And therefore though the Iewes entred this way to their beleefe of the Scripture yet they doe not say Audiuimus Wee haue heard that God spake to Moses but Wee know it So they resolued their Faith higher and into a more inward Principle than an Eare to their immediate Ancestors and their Tradition F. And that no other answere could be made but by admitting some Word of God vnwritten to assure vs of this Point B. I thinke I haue shewed that the B. his answere is good and that so no other answere need be made If there were need I make no question but another answere might be made to assure vs of this Point though wee did not admit of any Word of God vnwritten I say to assure vs and you expresse no more If you had said to assure vs by Diuine Faith your Argument had beene the stronger But if you speake of assurance onely in the generall I must then tell you and it is the great aduantage which the Church of Christ hath against Infidels a man may be assured nay infallibly assured by Ecclesiasticall and humane proofe Men that neuer saw Rome may be sure and infallibly beleeue that such a Citie there is by Historicall and acquired Faith And if consent of humane storie can assure me this Why should not consent of Church-storie assure me the other That Christ and his Apostles deliuered this Bodie of Scripture as the Oracles of God For Iewes enemies to Christ they beare witnesse to the Old Testament and Christians through almost all Nations giue in euidence to both Old and New And no Pagan or other enemies of Christianitie can giue such a worthie and consenting Testimonie for any Authoritie vpon which they relye or almost for any Principle which they haue as the Scripture hath gayned to it selfe And as is the Testimonie which it receiues aboue all Writings of all Nations so here is assurance in a great measure without any Diuine Authoritie in a word written or vnwritten A great assurance and it is infallible too onely then we must distinguish infallibilitie For first a thing may be presented as an infallible Obiect of Beleefe when it is true and remaines so For Truth 〈◊〉 tale as it is Truth cannot deceiue Secondly a thing is said to be infallible when it is not onely true and remainesso actually but when it is of such invariable constancie and vpon such ground as that no degree of falsehood at any time in any respect can fall vpon it Certaine it is that by humane Authoritie Consent and Proofe a man may be assured infallibly that the Scripture is the Word of God by an acquired habite of Faith Cui non 〈◊〉 falsum vnder which nor error nor falsehood is But he cannot be assured infallibly by Diuine Faith Cui subesse non potest falsum into which no falsehood can come but by a Diuine Testimonie This Testimonie is absolute in the Scripture it selfe deliuered by the Apostles for the Word of God That which makes way for this as an Introduction and outward motiue is the Tradition of the present Church but that neither simply Diuine nor sufficient alone into which we may resolue our Faith And now to come close to the particular The time was before this miserable rent in the Church of Christ which I thinke no true Christian can looke vpon but with a bleeding heart that you and we were all of one beleefe That beleefe was tainted in tract and corruption of time very deepely A diuision was made yet so that both parts held the Creed and other common Principles of Beleefe of these this was one of the greatest That the Scripture is the Word of God for our beleefe of all things contained in it depends vpon it Since this diuision there hath beene nothing done by vs to discredit this Principle nay we haue giuen it all honor and ascribed vnto it more sufficiencie euen to the containing of all things necessarie to saluation with satis superque enough and more than enough which your selues haue not done doe not And for begetting and settling a beleefe of this Principle wee goe the same way with you and a better besides The same way with you because wee allow the Tradition of the
in the second The Conclusion and not the Meanes For the Conclusion must follow the nature of the premisses or Principles out of which it is deduced therefore if they be sometimes vncertaine as is prooued before the Conclusion cannot be infallible Not in the third The Meanes and not the Conclusion For that cannot but be true and necessarie if the Meanes be so And this I am sure you will neuer graunt because if you should you must denie the infallibilitie which you seeke to establish To this for I confesse the Argument is old but can neuer be worne out nor shifted off your great Maister Stapleton who is miserably hampered in it and indeed so are yee all answers That the infallibilitie of a Councell is in the second course that is It is infallible in the Conclusion though it be vncertaine and fallible in the Meanes and proofe of it How comes this to passe It is a thing altogether vnknowne in Nature and Art too That fallible Principles can either father or mother beget or bring forth an infallible Conclusion Well that is graunted in Nature and in all Argumentation that causes knowledge But wee shall haue Reasons for it First because the Church is discursiue and vses the weights and moments of Reason in the Meanes but is Propheticall and depends vpon immediate Reuelation from the Spirit of God in deliuering the Conclusion It is but the making of this appeare and all Controuersie is at an end Well I will not discourse here to what end there is any vse of Meanes if the Conclusion be Propheticall which yet is iustly vrged for no good cause can be assigned of it If it be Propheticall in the Conclusion I speake still of the present Church for that which included the Apostles which had the Spirit of Prophesie and immediate Reuelation was euer propheticke in the Definition Then since it deliuers the Conclusion not according to Nature and Art that is out of Principles which can beare it there must be some supernaturall Authoritie which must deliuer this Truth That say I must be the Scripture For if you flye to immediate Reuelation now the Enthusiasme must be yours But the Scriptures which are brought in the verie Exposition of all the Primitiue Church neyther say it nor inforce it Therefore Scripture warrants not your Prophesie in the Conclusion I know no other thing can warrant it If you thinke the Tradition of the Church can make the World beholding to you Produce any Father of the Church that sayes this is an vniuersall Tradition of the Church That her Definitions in a Generall Councell are Propheticall and by immediate Reuelation Produce any one Father that sayes it of his owne authoritie That he thinkes so Nay make it appeare that euer any Prophet in that which he deliuered from God as infallible Truth was euer discursiue at all in the Meanes Nay make it but probable in the ordinarie course of Prophesie and I hope you goe no higher nor will I offer at Gods absolute Power That that which is discursiue in the Meanes can be Propheticke in the Conclusion and you shall be my great Apollo for euer In the meane time I haue learned this from yours That all Prophesie is by Vision Inspiration c. and that no Vision admits discourse That all Prophesie is an Illumination not alwayes present but when the Word of the Lord came to them and that was not by discourse And yet you say againe That this Propheticke infallibilitie of the Church is not gotten without studie and Industrie You should doe well to tell vs too why God would put his Church to studie for the Spirit of Prophesie which neuer anie particular Prophet was put vnto And whosoeuer shall studie for it shall doe itin vaine since Prophesie is a Gift and can neuer be an acquired Habite And there is somewhat in it that Bellarmine in all his Dispute for the Authoritie of Generall Councels dares not come at this Rocke He preferres the Conclusion and the Canon before the Acts and the deliberations of Councels and so doe wee but I doe not remember that euer he speakes out That the Conclusion is deliuered by Prophesie or Reuelation Sure he sounded the Shore and found danger here He did sound it For a little before he speakes plainely Would his bad cause let him be constant Councels doe deduce their Conclusions What from Inspiration No But out of the Word of God and that per ratiocinationem by Argumentation Neyther haue they nor doe they write any immediate Reuelations The second Reason why hee will haue it propheticke in the Conclusion is Because that which is determined by the Church is matter of Faith not of Knowledge And that therefore the Church proposing it to be beleeued though it vse Meanes yet it stands not vpon Art or Meanes or Argument but the Reuelation of the Holy Ghost Else when we embrace the Conclusion proposed it should not be an Assent of Faith but a Habit of Knowledge This for the first part That the Church vses the Meanes but followes them not is all one in substance with the former Reason And for the latter part That then our admitting the Decree ofa Councell would be no Assent of Faith but a Habit of Knowledge What great inconuenience is there if it be graunted For I thinke it is vndoubted Truth That one and the same Conclusion may be Faith to the Beleeuer that cannot prooue and Knowledge to the Learned that can And S. Augustine I am sure in regard of one and the same thing euen this the verie Wisedome of the Church in her Doctrine ascribes Vnderstanding to one sort of men and Beleefe to another weaker sort And Thomas goes with him And for further satisfaction if not of you of others this may be considered too Man lost by sinne the Integritie of his Nature and cannot haue Light enough to see the way to Heauen but by Grace This Grace was first merited after giuen by Christ. This Grace is first kindled in Faith by which if wee agree not to some supernaturall Principles which no Reason can demonstrate simply wee can neuer see our way But this Light when it hath made Reason submit it selfe cleares the Eye of Reason it neuer puts it out In which sense it may be is that of Optatus That the verie Catholike Church it selfe is reasonable as well as diffused euerie where By which Reason enlightned which is stronger than Reason the Church in all Ages hath beene able either to conuert or conuince or stop the mouthes at least of Philosophers and the great men of Reason in the verie point of Faith where it is at highest To the present occasion then The first immediate Fundamentall Points of Faith without which there is no saluation they as they cannot be prooued by Reason so neither need they be determined by any Councell nor euer were they attempted they are
dignoscuntur d Li. 3. d. 23. Alex. Hall 3. q. 82. m. 4. art 1. Ad id de mensura c. e Greg. Nyssen vita Mosis Mons arduus assensu difficilis Theologia est cujus vix multitudo ad radices ascendere potest Aug. d. Trin. li. 14. ca. 1. f Euseb. Hist. li. 6. c. 2. A patre attenta cura cogitatione laboratum erat vt sacras literas vna combiberet Fransc. Picus Theorem 23. g Bannes 22. q. 1. ar 1. dub 4. Quemad assentimur primis principijs naturalibus ante notitiam explicitam terminorum assensu quodam confuso posteà verò habita 〈◊〉 〈◊〉 assentimur 〈◊〉 Ita antequà m infundatur nobis fides assentimur confusè articulis fidei per sidem 〈◊〉 〈◊〉 〈◊〉 cis qui res sidei nobis proponunt credendas posteà verò infundente Deo 〈◊〉 jam 〈◊〉 articulis distinctè immediatè per ipsam sidem quae illos nobis ostendir a Gillius d. sacra Doctr. d. Deo li. 1. Tract 2. c. 2. Instrumentum quoddam applicans verum motiuum authoritatis Diuinae b Way to the Church pa. 24. h Lactantius d. vero cultu li. 6. cap. 21. Num igitur Deus mentis vocis mentis 〈◊〉 disertè loqui non potest c. Orig. Hom. 2. in Ierem. Cedren in Ptolomeo Philadelpho Rex pulchritudinem sacrae Scripturae videns c. c Ib. pag. 25. a Serran Apar fid pag. 55. Lux sua se vi ipsam prodit in oculis perspicacibus est efficax lucernam qui praefert lucem quidem profert at ipse non lucet Lucis proprium est lucere homunis lucem proferre Ita Scripture lux per se lucet hominum ministerio hominibus efficax c. Et pa. 51. Ea certè vis est Scripturae à Deo inspiratae vt Dei Maiestas in ea eluceat b Grecè cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Peres Ajala d. Trad. part 2. pag. 11. d Canus loc li. 2. ca. 8. e Fra. Petig 3. d. 23. pag. 17. Fides praestat assensum reuelationi vt 〈◊〉 non per aliam reuelationem sed per seipsam f Greg. li. 4. Epist 40. Scripturam sacram Epistolam quandam esse dicimus omnipotentis Dei ad creaturam suam 〈◊〉 2. Thes. hom 3. Aug. in Psal. 90. De illa ciuitate vnde peregrinamur literae nobis venerunt ipsae sunt Scripturae g Aug. d. Trin. li. 6. c. 10. Alex. Hall 3. q. 30. m. 2. ar 3. § 2. Aquinas 1. q. 45. ar 7. 〈◊〉 d. Ecclesia pa. 220. Fides in suo exordio adhuc languida multis eget adminiculis donec astipuletur submittat se Scripturis At vbi ad maturitaté suam fuerit progressa amplius haud perindè opus habet illis externis presidijs sed tum veritaté ex ipsamet Scriptura liquidius aspicit internis quae in ea latent argumentis omni humano modo sublimiorib ' ducta atque permota atq sic fides illa 〈◊〉 confirmata suo proprio nititur sundaméto nec fulcitur ampli ' solis externis adminiculis a Chrys. in symb Hom. 1. 〈◊〉 d. Trinit c. 1. ca. 9. ar 9. Aug. d. Temp. Ser. 119. Chrysolog Serm. 61. In symb Leo. Serm. 11. d. passione Dom. Alex. Hal. 3. q. 82. m. 5. ar 2. Creatorem caeli terrae à capite Scripturae accipit illud c. Qui conceptus est de spiritu sancto sumitur iste articulus de Math. 1. Inuenta est habens in vtero c. Cassian d. Incarnat li. 6. c. 3. Quicquid per diuersum diuinorum voluminū corpus immensa 〈◊〉 copia totum in symboli colligitur breuitate perfecta Paschas d. spirit sancto prefat b Tertul. praescript c. 13. Regula est autem fidei vt iam quid credamus profiteamur Illa scilicet qua creditur vnum omninò deum effe nec alium preter mundi crearorem qui vniuersa de nihilo produxerit per verbum suum primò omnium emissum Id verbum filium eius appellatum in nomine Dei varie visum Patriarchis in Prophetis semper auditum postremò delatum ex spiritu Dei Patris virtute in Virginem Mariam carnem factum in vtero eius ex ea natum hominem esse Iesum Christum exindè predicasse nouam legem nouam promissionem regni caelorum virtutes fecisse fixum cruci tertia die refurexisse in caelos ereptum sedere ad dexteram Patris misisse vicariam vim spiritus Sancti qui credentes agat venturum cum claritate ad sumendos sanctos in vitae aeternae promissorum caelestium fructum ad prophanos iudicandos igni aeterno facta vtriusque partis resuscitatione cum carnis resurrectione 〈◊〉 regula à Christo instituta c. Iren. lib. 1. c. 3. August Enchyr. cap. 56. c Tertul. d. vel 〈◊〉 c. 1. Regula quidem fidei vna omninò est sola immobilis irreformabilis credendi seilicet in vnum Deum omnipotentem mundi creatorem filium eius Iesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato terto die resuscitatum à mortuis receptum in caelis sedentem nunc ad dexteram Patris 〈◊〉 iudicare viuos mortuos per carnis etiam Refurrectionem d Ibid. cap. 6. Nobis curiositate opus non est post Iesum Christum nec inquifitione post Euangelium cum credimus nihil desideramus 〈◊〉 credere Hoc enim prius credimus non esse quod vltra credere debeamus e August d. doctrina Christ. lib. 2. cap. 9. In eis quae 〈◊〉 in Scriptura posita sunt Inueniuntur illa omnia quae continent fidem moresque viuendi spem scz atque charitatem f Bellarm. d. 〈◊〉 Dei li. 4. c. 11. Scripta sunt ab Apostolis ea omnia quae absolute necessaria sunt ad salutem omnium 〈◊〉 〈◊〉 d. Ecclesia dogm lib. 2. cap. 3. pag. 60. Gerson d. sensu sacr Scrip. propos 9. a Consulat regulam fidei quam de Scripturarum planioribus locis Ecclèsiae authoritate percepit b Ecclesia Christi quae 〈◊〉 bene in 〈◊〉 〈◊〉 Ecclesias possidens spirit ' veritate 〈◊〉 est habet vibes legis 〈◊〉 〈◊〉 〈◊〉 Apostolorū Non est egessia de finibus suis id est de Scripturis 〈◊〉 c. c Ecclesia licet habet dominationem Dei in terris illa tamen non excedit limitationem Scripturae Cusanus Concord Cathol li. 2. ca. 6. In loco congregationis 〈◊〉 in 〈◊〉 ponebantur Sacra Euan gelia c. Secundum testimonium 〈◊〉 decreuit Synodus a IESVIT To which question I answere That the last and finall resolution thoreof is not 〈◊〉 Scripture but into the perpetuall Tradition of the Church 〈◊〉 the Apostles b August d. vtitat credendi c. 6. Planè ita modificata vt nemo inde haurire non possit quod sibi satis est
Si 〈◊〉 Rationi veritat 〈◊〉 videntur in precio habete c. de Mysterijs Religionis 〈◊〉 Martyr Apol. 2. 〈◊〉 si 〈◊〉 〈◊〉 Rationis c. Tertull. li de 〈◊〉 〈◊〉 c. 18. Rationabile est 〈◊〉 Deum esse Autorē Scripturae Henr. a Gand. Sum. q 9. q. 3. c Hook lib 3. §. 8. Si Plato ipse 〈◊〉 me 〈◊〉 non 〈◊〉 c. S. Aug. de vera 〈◊〉 c. 3. 〈◊〉 〈◊〉 Ratio potest progredi à 〈◊〉 ad inuisibilia c. Ibid. c. 29. a Si vim spectes Deus valentissimus est Aristot. de Mundo c. 7. Don. ini moderatores omnium Cic. 2. de Leg. b Ipse Saturnus 〈◊〉 Iupiter quicquid 〈◊〉 colitis victi dolore quod sunt 〈◊〉 Nec vtique in turpitudinē sui nonnullis praesertim vestrorū assistentib ' ment untur Ipsis testib ' esse eos Daemones de se verum confitentib ' credite 〈◊〉 enim per 〈◊〉 verum solum inuiti c. Arnob. 8. contra Gent. c S. Matth. 12.22 d S. Matth. 16.17 e Si Libri quoquo modo se habent sancti tamen Diuinarum rerum pleni propè totius generis humani confessione diffamantur c. S. Aug. de Vtil Cred. c. 7. Scriptura summa dispositione prouidentiae super omnes omnium gentium literas omnia sibi genera ingeniorum humanorum Diuina Excellens authoritate subiecit S. Aug. 11. de Ciuit. Dei c. 1. At in omni Orbe terrarum in omni Graecia vniuersis Nationibus innumeri sunt immensi qui relictis Patrijs Legibus c. ad obseruantiam Mosis Christi c. Origen 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. a Irridere in Catholicae fidei disciplina quod iuberétur homines credere non autem c. S. Aug. 1. 〈◊〉 c. 14. b And therefore S. Aug. 2. de Doctr. Christ. c. 8. would haue men make thēselues persect in reading the letter of the Scripture 〈◊〉 before they vnderstood it Eas notas habeat etsi nondum intellectu tamé 〈◊〉 duntaxat No question but to make thē readie against they vnderstood it a L. 1. contr Epis. Fund c. 5. Ego vero non crederē Euangelio nisi me Catholicae Ecclesiae cōmoueret autoritas b 〈◊〉 Dial. p. 1. l. 1. c. 4. 〈◊〉 solum de Ecclesia quae fuit tempore Apostolorum c Biel Lect. 22. in C. Missae A tempore Christi Apostolorum c. And so doth S. Aug. take Eccles cont Fund d Siue Infideles siue in fide Nouitij Can. loc lib. 2. cap. 8. 〈◊〉 omnino nescienti Scripturam Stap. Relect. cont 4. q. 1. A. 3. a Et ibid. Quibus obtemperaui dicētibus Credite Euangelio Therefore he speaks of himselfe when he did not beleeue b Psal. 119.105 Sanctarum Scripturarum Lumen S. Aug. L. de Vera Relig. c. 7. Quid Lucem Scripturarum vanis vmbris c. S. Aug. L. de Mor. Eccl. Cathol c. 35. c 1. Cor. 2.14 d Orig. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. went this way yet was he a great deale neerer the prime Tradition than wee are for being to prooue that the Scriptures were inspired from God be saith De hoc assignabimus ex ipsis diuinis Scripturis quae nos cōpetenter mouerint c. a Principaliter tamen etiam hic credimus propter Deum non Apostolos c. 〈◊〉 à Gand. Sum. A. 9. q. 3. Now if where the Apostles themselues spake vltimata resolutio fidei was in Deum not in ipsos per 〈◊〉 much more shall it be in 〈◊〉 than in praesentem Ecclesiam and into the writings of the Apostles than into the words of their Successors made vp into a Tradition b Calu. Instit. 1. c. 5. §. 2. Christiana Ecclesia Prophetarum Scriptis Apostolorum praedicatione initio fundata fuit vbicunque reperietur ea Doctrina c. a 1. Cor. 2.14 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. c Henr. à Gand. sum A. 10. q. 2. d Heb. 11.1 e 1. Cor. 13.12 a Lib. 3 de Eccl. c. 14. Credere 〈◊〉 esse Diuinas Scripturas non est omninò necessarium ad salutem I will not breake my discourse to 〈◊〉 this speech of Bellarmine it is bad enough in the best sense that fauour it selfe can 〈◊〉 it For if he 〈◊〉 by omninò that it is not altogether or simply necessarie to beleeue there is Diuine Scripture and a written Word of God that 's false that being granted which is among all Christians That there is a Scripture And God would 〈◊〉 haue giuen a supernaturall vnnecessarie thing And if he meanes by omninò that it is not in any wise necessarie then it is sensibly false For the greatest vpholders of Tradition that euer were made the Scripture verie necessarie in all the 〈◊〉 of the Church So it was necessarie because it was giuen and giuen because God thought it necessarie Besides vpon Roman Grounds if I haue skill enough to stand firme vpon them this I thinke will follow That which the Tradition of the present Church deliuers as necessarie to 〈◊〉 〈◊〉 omninò necessarie to saluation But that there are Diuine Scriptures the Tradition of the present Church deliuers as necessarie to beleeue therefore to beleeue there are Diuine Scriptures is omninò be the 〈◊〉 of the word what it can necessarie to saluation So Bellarmine is foule and vnable to stand vpon his owne ground b Lib. 1. §. 14. c Protest Apol. Tract 1. §. 10. n. 3. d Lib. 2. §. 4. e Lib. 2. §. 7. lib. 3. § 8. f S. Ioh. 5. 31. De seipso homine loquitur nam aliter S. Ioh. 8.13 a Lib. 2. §. 7. b Lib. 3. §. 8. c Nec ijs principaliter credendum 〈◊〉 propter authoritatem Christi Dei in Christo. Heur 〈◊〉 Gand. sum a. 9. q. 3. a Lib. 13. contr Faust. c. 5. Probat per internum argumentum impletionem Prophetarum Scriptura quae fidē suā rebus ipsis probat quae per temporum successiones haec impleri c. Et Hen. à Gand. sum a. 9. q. 3. citat S. Aug. L. de Vera Relig. in quo L. haec quatuor simul posita non leguntur sed adimplent scopum 〈◊〉 〈◊〉 b Duplici modo munire fidem c. primò diuinae Legis 〈◊〉 tum deinde Ecclesiae Catholicae traditione contr Haer. cap. 1. c S. Ioh. 4. d Henr. à Gand. sum a. 10. q. 1. Sic quotidie apud illos qui foris sunt intrat Christus per 〈◊〉 i. Ecclesiam eredunt per istam famā c. in Glos. in S. Ioh. cap. 4. e Jbid. Plus vebis Chrsti in Scriptura credit quam Ecclesiae testificanti Quia propter illam iam credit Ecclesiae si ipsa quidem 〈◊〉 Scripturae diceret ipsi non crederet c. f In sacra Scriptura ipse immediatè loquitur fidelib ' Ibid. g S. Ioh. 10.4 h Quod autem 〈◊〉
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
as the same signifies Doctrine neither expresly nor inuoluedly contained in holy Scripture but into the Scripture or doctrine of the Scripture it selfe IESVITS 4. Argument Those that vnderstand the Scriptures aright must be such as they were to whom the Apostles writ and deliuered the Scriptures and whose instruction they intended by their writing But the Apostles as Dr. Field acknowledgeth wrote to them they had formerly taught more at large that were instructed and grounded in all substantiall and necessarie points of faith that knew the common necessary obseruations of Christianitie Ergo they that reade and presume to iuterpret the Scriptures without first knowing and firmely beleeuing by Tradition at the least all necessary substantiall points of faith cannot with assurance vnderstand them but may euen in manifest points mightily mistake for the blessed Apostles writing to Christians that were before hand fully taught and setled in substantiall Christian doctrines and customes doe ordinarily in their writings suppose such things as aboundantly knowne without declaring them anew onely tuching them cursorily by the way and therefore 〈◊〉 so that the already taught might well vnderstand their sayings and no other ANSWER The question is Whether the last and finall resolution of Faith is made into vnwritten Tradition and not into Scripture The fourth Argument produced by the Aduersarie to prooue this is taken from the necessitie of vnwritten Traditian to expound the Scripture And the summe of the Argument is Without a precedent instruction or teaching by Tradition vnwritten the necessarie and substantiall points of Faith wee cannot be firmely assured that we haue the right sence of the Scripture as appeareth by the example of the Primitiue hearers of the Apostles who were formerly instructed by them and had the right Faith taught them more at large and then being thus informed and prepared they receiued the Scripture and we haue no reason to promise vnto our selues more vnderstanding than the Apostles immediat hearers And the Scriptures without Tradition are obscure and do onely cursorily touch matters formerly taught more at large Ergo The last and finall resolution of Faith is made into vnwritten Tradition and not into Scripture In the Antecedent or leading part of this Argument some things cannot be admitted without distinction and some parts hereof are false and the Argument it selfe is inconsequent First they which in our daies vnderstand the Scripture aright must be such as they were to whom the Apostles wrote and deliuered the Scriptures c. not simply and in all things for many things are requisit for the first plantation of Faith which are not necessarie for the future continuance and propagation thereof but in such things onely as are common and ordinarie for all ages Wherefore they which in our daies vnderstand the Scriptures aright must ordinarily haue a preuious introduction by the teaching of others and also there must be in them a mind desirous of Truth and a resolution and diligence to vse the meanes appointed by God to learne the same but that they must be instructed in the same manner as the Apostles hearers were or learne all the necessarie points of Faith before they begin to read the Scriptures without any certaine vnderstanding is affirmed by the Aduersarie but not prooued Also many of the Apostles hearers read part of the Scriptures to wit the Scriptures of the Old Testament with profit and some right vnderstanding before they were generally taught all the grounds of the Gospell for otherwise how could they haue examined the Doctrine of the Apostles by the Scriptures Acts 17.11 And to what purpose did our Sauiour command the Iewes to search the Scriptures Ioh. 5.39 And why did the Apostles preaching both to Iewes and Gentiles confirme their Doctrine by the testimonie of the Scriptures Ro. 9.9 25 29 33. ca. 10.11.13.16 19. ca. 11.2.8.9 cap. 4.3.6.17 Iam. 2.23 1. Pet. 2.6 if the people to whom they preached could at all haue no right vnderstanding of the Scriptures before they were fully and perfectly grounded in the knowledge of all necessarie and substantiall points of Christian Faith Secondly whereas the Iesuit addeth for confirmation of his Antecedent That the Scriptures without Tradition are obscure and that the Apostles did in them onely cursorily touch matters formerly taught both those assertions according to the Popish meaning are false We acknowledge that many particular Texts and passages of holy Scripture are obscure and hard to be vnderstood 2. Pet. 3. 16. But in such points as are necessarie for Christians to vnderstand because they are primarie or fundamentall and in such things as are necessary for the declaring and applying that which is fundamentall the same is not so obscure but it may by diligent reading and vsing ordinarie meanes and helpes of knowledge be rightly vnderstood by the learned and also in a competent measure by the vnlearned after the same is expounded and declared vnto them For if the Scripture were generally and absolutely obscure to the vnlearned then God would not haue commanded them to read the same nor required them to heare the reading thereof much lesse would he haue said That by hearing the same they and their children might learne to feare him and keepe his commandements Deut. 31.11 12 13. And that the holy Scripture is in this manner perspicuous the antient Fathers constantly affirme S. Gregorie and S. Bernard compare the holy Scriptures to a Riuer wherein the Elephant may swim and the Lambe may wade S. Ireneus saith that some things in Scripture are apertly and cleerely without ambiguitie manifested to the eyes of our vnderstanding Saint Augustine Some things are set downe so plainely in the Scriptures that they rather require a hearer than an expositar And in another place Although some things are vailed with mysteries yet againe some things are so manifest that by the helpe of them obscure things may bee opened And againe All matters which containe faith and good manners are found in those things which are manifestly placed in the Scriptures Saint Chrysostome In diuine Scriptures all necessary things are plaine To the like purpose speaketh St. Hierom Fulgentius Hugo Victor Theoderit Lactantius Theophilus Antiochenus Clem. Alexandrinus and the same is the common Tenet of the Primatiue Fathers And Gregory Valence confesseth that such places of Scriptures as containe Articles of faith absolutely necessary are almost all of them plaine The like is affirmed by Aquinas Vasques and Gonzales The other clause of the Iesuits speech to wit That the Apostles in their Scripture did onely touch matters cursorily formerly taught is false First this Assertion is repugnant to Saint Augustine who speaking of the doctrine and deeds of our Sauiour saith Quicquid ille de suis factis dictis nos legere voluit hoc scribendum illis tanquam manibus suis imperauit Whatsoeuer Christ would
persons Heb. 13.5 Our Sauiour granted ministeriall power to remit sinnes by speciall commission to the Apostles and deliuering this commission to them he breathed the holy Ghost into them saying Receiue yee the holy Ghost c. 〈◊〉 20.22 Neuerthelesse our Aduersaries affirme that this authority was not only granted them but to other Ministers of Christ which are not personally qualified as the Apostles were Secondly if the particular circumstance of Timothie his person expressed in the single word Thee 2. Tim. 3.15 do limit S. Pauls doctrine concerning the Scripture in 〈◊〉 〈◊〉 then where more circumstances are found in Texts concerning Traditions the same may be answered as the Iesuit doth this place of S. Paules For example 2. Thessal 2.15 The Apostle saith Therefore 〈◊〉 stand fast and hold the Traditions which 〈◊〉 haue beene taught whether by word or our Epistle In this Text so vehemently vrged by Papists for vnwritten Tradition is found a personall circumstance Tee 〈◊〉 Thessalonians which haue beene my immediate hearers 1. Thess. 1. 5. and thereby are infallibly assured that the Tradition which I exhort you to hold is diuine Also you 〈◊〉 which haue not receiued as yet a perfect Canon of the New Testament in writing I say to you stand fast and hold both written and vnwritten Tradition Thirdly admitting the Iesuits restraint and it being granted that the Scriptures do onely make those people wise to Saluation which are instructed aforehand and haue formerly beene taught the substantiall points of Christian Doctrine yet this argueth not the insufficiencie of Scripture to be the onely authenticall rule and ground of Faith because the said substantial Doctrines which in the Apostles daies before the Canon of the New Testament was finished were partly contained in Scripture and partly deliuered by their vocall preaching were afterwards when the Canonicall Scripture of the New Testament was finished and the holy Apostles were deceased wholly for matter of substance contained in the same Scripture 〈◊〉 Verily the Apostle in that place speaketh onely of the Scriptures of the Old Testament affirming them sufficient not for euery man but for Timothie and not sufficient for him by themselues alone but per fidem quae est in Christo Iesu that is 〈◊〉 with the Doctrine of Christian Faith which Timothie had heard and beleeued vpon 〈◊〉 liuely voice of Tradition ANSWER The Apostle in this place speaketh of the Scriptures of the Old Testament but not onely Timothie when he was a child learned onely the Scriptures of the Old Testament but after his childhood he read also the Scriptures of the New 1. Tim. 4. 16. This Epistle was written by S. Paul not long before his death 2. Tim. 4.6 at which time the greatest part of the Canon of the New Testament was finished therefore it is not necessarie that we should restraine these words Thou from a child hast knowne the holy Scriptures onely to the Scriptures of the Old Testament because Timothie who in his youth read onely the Old Testament in the progresse of his yeares read the New Testament also And although no Scripture is able to make wise to saluation without Faith in Christ Iesus yet this prooueth not the holy Scripture to be an imperfect Rule because if Tradition be added to Scripture yet both these are not able to make people wise to saluation without Faith Heb. 4. 2. But admitting that the Apostle in the first Clause Thou from a Child hast knowne the holy Scriptures speaketh of the Scriptures of the Old Testament yet adding to the same in the latter part of his speech through Faith which is in Christ Iesus if by Faith wee vnderstand the doctrine of Faith reuealed in the New Testament there is no materiall or necessarie part of doctrine touching Christ Iesus which is not contained in the Scripture 1. Cor. 15. 1 2 3 4. And this was the Tenet of the antient Catholike Church as appeareth by S. Augustine C. Petil. Lib. 3. cap. 6. who saith Proinde siue de Christo siue de Ecclesia siue de quacunque alia re quae pertinet ad fidem vitamque nostram non dicam nos nequaquam comparandi ei qui dixit licet si nos sed omnino quod secutus adiecit si Angelus de Coelo vobis annunciauerit praeterquam quod in Scripturis Legalibus Euangelicis accepistis Anathema sit I will not say if wee vnworthie to be compared to him that spake so but if an Angell from Heauen shall teach any thing either concerning Christ or the Church or concerning any other matter pertaining to Faith or good life besides that which you haue receiued in the Legall and Euangelicall Scriptures let him be Anathema IESVIT And in the consequent words of the Apostle so much insisted vpon All Scripture inspired of God is profitable to teach c. And if Protestants could so metamorphise the word Profitable as to make it signifie the same with the word Sufficient which is very hard yet were the Text much ouer-short to prooue their intent That Scripture alone is sufficient for euerie man seeing the Apostle speakes not of euerie man but expressely of him who is Homo Dei the Man of God that is one alreadie fully instructed and firmely setled by Tradition in all the maine points of Christian Faith and godly Life such a one as Timothie was The Scriptures for men in this manner afore taught and grounded in Faith are abundantly sufficient who will denie it But this prooueth at the most the sufficiencie of the Scripture ioyned with Tradition not of Scripture alone or of onely onely onely Scripture as Protestants Bookes in great Letters very earnestly affirme ANSWER S. Paul himselfe vseth both the word Profitable Vers. 16. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are able to make wise to saluation which is equiualent to Sufficient Verse 15. And Protestants alone are not the men which expound the word Profitable by Sufficient for both the Fathers and many learned Papists doe the like Vincent Lirinensis C. Haeres cap. 2. The Canon of the Scripture is sufficient and more than sufficient Cyril of Alexandria C. Iulian. Lib. 7. pag. 150. The Scripture is sufficient to make them wise which are brought vp in it c. Anselm in his Commentarie vpon 2. Tim. 3. 16. They are able to make thee sufficiently learned to obtaine eternall saluation Gerson D. Exam. Doctr. Part. 2. Consid. 1. The Scripture is giuen vs as a sufficient Rule c. Scotus 1. Sent. Prol. q. 2. Supernaturall knowledge necessarie for a wayfaring man is sufficiently deliuered in sacred Scripture The same is affirmed by Espencaeus Commentar 2. Tim. 3. 16. and by Bonauenture Occham Waldensis and Gabriel Thom. Aquinas Lyra Durand c. But the Aduersarie saith That graunting the word Profitable did signifie Sufficient yet S. Pauls Text still falleth short of proouing the Scripture the
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
an vniforme Tradition of all ages that the place of Saint Paul 1. Cor. 3. 12. is vnderstood of Popish Purgatorie or Math. 16. 19. Iohn 20.23 of Iubilees and Indulgences or the place of Acts 10. 13. Rise Peter and kill of murthering Princes or of the temporall dominion of the Pope If the Papists would impose no other sence vpon the Scripture than such as is confirmed by vniforme Tradition the difference betweene them and vs would easily bee composed but these men euerie day hatch nouell expositions and when they are hunted out of one they flie to another They glorie of antiquitie succession vniforme Tradition and cry Victoria Inuincible Vnanswerable before the combate is finished but they are compelled to forge Authours to impose false expositions vpon the Texts of Fathers sometimes to abridge sometimes to inlarge the Tomes of Councells and to purge and corrade Ecclesiasticall writers old and new and yet being vnable to preuaile by all the former they are forced in many cases to presse the bare authoritie of the Pope and his adheres to warrant their Tradition IESVITS 3d. Argument My third proofe I ground vpon a principle most certaine and set downe by your most gratious Maiestie That the Roman Church was once the Mother Church and consequently the One Holy Catholicke and Apostolicke Church all other Churches being her daughters and that she is not to be forsaken further than it can be prooued that she departed from her selfe that is from the Mother and originall Doctrine deliuered by the Apostles ANSWER This principle whereupon you ground your third Argument is neither true in it selfe nor yet confessed by his excellent Maiestie in the place whereunto you referre vs His Maiestie affirmeth That wee ought not to depart from the Church of Rome in Doctrine or Ceremonie further than she had departed from her selfe in her best estate and from Christ her head This sentence of our most religious King is consequent vpon S. Pauls doctrine Rom. 12. 18. Rom. 14. 13. and the same is consonant to Charitie and Reason and argueth a mind desirous of Concord and Peace and averse from vnnecessarie Innouations And as this moderation is commendable in all men so it is most agreeable to him that is a Father of peace whose word is Beati Pacifici But whereas you incroach vpon his Maiesties speech adding a glosse which is not warranted by the Text and infer a conclusion which the premises affoord not you are herein iniurious both to the Author you alleage and to the Truth The Roman was neuer by diuine institution the Mother Church in regard of all Christians neither Vniuersall in respect of an absolute command and iurisdiction ouer all particular Churches as is challenged by the Canon Dist. 12. c. 1. Non decet c. But it was once a Mother Church as the Seas of Patriarches are stiled Mother-Churches or a Mother-Church respectiuely to such people and nations as were conuerted by her preaching and other Churches were stiled with that title as well as the Roman Theoderet speaking of the Church of Hierusalem saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make knowne vnto you that the most reuerend and godly Cyrill is made Bishop of Hierusalem which is the Mother of all Churches The Roman Church once a Metropolitan or patriarchall Mother Church since the daies of Hildebrand is suspected to be the Mother spoken of Apoc. 17. 5. and some of your owne part haue said that in these latter times Nontam se matrem exhibet quam Noueream she behaueth her selfe more like a stepdame than a naturall mother her brests haue beene verie drie for sundrie ages past and she depriued her children of a principall portion of the food of life and in steed of milke deliuered them water mixt with chaulke Her publicke readings and seruice were in an vnknowne tongue the holy Scriptures were closed vp that people might not cast their eies vpon them fabulous legends were read and preached in steed of Gods word and hereby it came to passe as some of their owne Authors say That the greater number of people vnderstood no more concerning God and things diuine than Infidels or Heathen people IESVIT But she cannot be prooued to haue changed her Doctrine since the Apostles by any monuments of Historie or Antiquitie yea the contrarie in my iudgement may be most euidently prooued in this sort ANSVVER If by monuments of Historie and Antiquitie be vnderstood Human or Ecclesiasticall Monuments it is inconsequent to inferre that the present Roman Church hath not changed her doctrine since the Apostles although this could not be demonstrated by monuments of Historie c. for there remaineth a more firme and demonstratiue Argument to prooue this to wit the holy Scripture and if the present doctrine of the Roman Church disagree with the Scripture then it is changed from that which it was antiently The rule by which we must trie doctrines is the word of God and not humane Historie and the word of God is true and abideth for euer whereas humane Historie is fallible contingent and corruptible 1. It is not absolutely necessarie that humane Histories of all matters should be composed and the world continued many ages without any written Historie Secondly When the same are written they cause onely humane Faith Thirdly they may totally perish and be suppressed or corrupted by the enemies of Truth Fourthly Historie may be repugnant to Historie and that which is affirmed by some may be contradicted or contrauerted by others and the largenesse and difficultie of the Monuments of Antiquitie may be such as that few people can be able to read and examine them and if they which read and compare them be opposite in iudgement each to other the greater part of people shall be perplexed and cannot know how to resolue themselues Our Aduersaries teach vs That the principall Monuments of Antiquitie to wit the ancient Councels haue not beene faithfully preserued Many things supposititious haue beene added to the workes of the Antient and bastardly Bookes and Sentences passe vnder the titles of Fathers Our Aduersaries being a party whose doctrine is to be examined according to their owne challenge by Monuments of Antiquitie haue presumed to correct purge and alter such Records Lastly when the testimonie of Historians repugnant to their present Tenet is produced against Papals they despise and reiect them to wit Eusebius Socrates Sozomene c. Baronius a new vpstart censureth all Historians Pighius after one thousand yeares controls the testimonie of generall Councels and it is a rule among them that the antient Fathers then much lesse Histories are not to be 〈◊〉 any 〈◊〉 than they 〈◊〉 the keyes and 〈◊〉 of the 〈◊〉 Church IESVIT The Doctrines that were for diuers ages vniuersally receiued in the Christian Church and no time of their beginning is assigneable
no Lye nor his Power any Inconstancie Because therefore Christ hath a true and perfect Bodie both in regard of substance and matter and also in respect of quantitie stature measure posture proportion c. and because euerie true humane bodie by the Ordinance of the Creator who hath formed and constituted the seuerall kinds and natures of things after a speciall manner is determined to one indiuiduall place at one instant and must also haue distinction and diuision of parts with a length latitude and thicknesse proportionall to the quantitie thereof Therefore except God himselfe had expressely reuealed and testified by his Word that the contrarie should be found in the humane bodie of Christ and that the same should haue one manner of corporall being in Heauen and another in the holy Eucharist at one and the same time a Christian cannot be compelled to beleeue this Doctrine as an Article of his Creed vpon the sole Voyce and Authoritie of the Laterane or Trident Councell Some learned Papists confesse ingeniously That secluding the Authoritie of the Church there is no written Word of God sufficient to enforce a Christian to receiue this Doctrine And moderne Pontificians are not able to confirme their present Tenet to wit That Christs humane bodie may be in many vbities or places at one time and that the whole bodie of Christ is circumscriptiuely in Heauen and according to the manner of a Spirit and of the Diuine nature it selfe without extension of parts in euerie crumme of the Sacramentall formes This Doctrine I say Papals are not able to confirme by the vnanimous Testimonie and Tradition of the antient Church Therefore because the same is grounded neither vpon Scripture nor Tradition they begge the question when they alleadge Gods omnipotent power for it must first of all and that vpon infallible Principles appeare That God will haue it thus before his omnipotencie be pleaded that he is able to make it thus But the Iesuites Sophisme whereby hee would intangle vs within the snares of fundamentall Errour when wee denie Christs bodily presence in many places at once proceedeth in this manner No bodie can be truely receiued in many places at once vnlesse the same be corporally present in many places at once The Bodie of Christ is truely receiued in many places at once to wit in euery place where the holy Eucharist is administred Ergo The Bodie of Christ is present in many places at once I answere The Maior Proposition is denyed for there is a twofold manner of true Presence and consequently of Receiuing one Naturall by the hand and mouth of the bodie Another Mysticall and Spirituall by the deliuerie of the holy Ghost and by the apprehension and action of the soule First The holy Ghost truely and verily reacheth and presenteth the Obiect which is Christs Bodie and Blood crucified and offered in Sacrifice for mans Redemption Secondly The reasonable soule being eleuated by a liuely and operatiue Faith apprehendeth and receiueth the former obiect as really verily and truely after a spirituall and supernaturall manner as the bodie receiueth any corporeall or sensible obiect after a naturall manner Iohn 1. 12. Ephes. 3. 17. Fulgentius saith Filium Dei vnicum per fidem recipiunt They receiue the onely Sonne of God by Faith Our Sauiour saith That holy Beleeuers receiue the Flesh and drinke the Blood of Christ Iohn 6. 50 53 54. Credendo by 〈◊〉 v. 35.47 Paschasius hath these words The flesh and blood of Christ c. are truely 〈◊〉 by Faith and vnderstanding It is not lawfull to eate Christ with teeth This Sacrament is truely his flesh and his blood which man eateth and drinketh spiritually 〈◊〉 saith Hold readie the mouth of thy Faith open the iawes of Hope stretchout the bowels of Loue and take the Bread of life which is the nourishment of the inward man Eusebius Emisenus When thou goest vp to the reuerend Altar to bee filled with spirituall meates by Faith behold honour and wonder at the sacred Bodie and Blood of thy God touch it with thy minde take it with the hand of thy heart and chiefly prouide that the inward man swallow the whole Saint Ambrose Comedat te cor meum panis Sancte panis viue panis munde veni in cor meum intra in animam meam Let mine heart eate thee oh holy Bread oh liuing Bread oh pure Bread come into my heart enter into my soule Saint Augustine There is another Bread which confirmeth the heart because it is the Bread of the heart And in another place Then is the Body and Blood of the Lord life to each man when that which is visibly taken in the Sacrament is in very truth spiritually eaten spiritually drunken Now from the former Testimonies it is manifest that the Bodie and Blood of Christ may truely and really bee eaten and receiued by operatiue Faith in the Sacrament And if it bee further obiected That spirituall eating and drinking of the Bodie and Blood of Christ may bee without the Sacrament I answere That the same is more effectually and perfectly accomplished in the Sacrament than out of the Sacrament because the holy Ghost directly and in speciall when the Sacrament is deliuered exhibiteth the Body and Blood of Christ as a pledge and testimonie of his particular loue towards euery worthie Receiuer and the liuely representation and commemoration of Christs death and Sacrifice by the mysticall signes and actions is an instrument of the Diuine Spirit to apply and communicate Christ crucified and to increase and confirme the Faith Charitie and pietie of Receiuers Lastly It is remarkeable that vntill the thousand yeeres and more after Christs Ascension Orthodoxall Christians beleeued that the Bodie and Blood of Christ were truely and really present and deliuered to worthie Receiuers in and by the holy Eucharist according to St. Pauls Doctrine 1. Cor. 10.16 And that the same must be spiritually receiued by Faith or else they profited nothing But the manner of Presence which some Modernes now obtrude by Consubstantiation or by Transubstantiation was not determined as an Article of Faith And to say nothing of Consubstantiation the defence whereof inuolueth them in many absurdities which vndertake for it it is apparant that Transubstantiation is a bastard plant and vpstart weed neuer planted by the heauenly Father but the same sprang vp in the declining state of the Church and it is perplexed and inuolued with so many absurdities and contradictions to Veritie formerly receiued that our Aduersarie was transported with partiall folly when he presumed to ranke the refusall of this new and prodigious Article among fundamentall Errours IESVIT EIghtly Their denying the Sacrament of Penance and Priestly Absolution the necessarie meanes for remission of finnes committed after Baptisme ANSVVER THe Obiector by Penance vnderstandeth not Repentance as it is a vertue for Protestants beleeue true
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
Catholicke But necessitie hath no Law for if the Scriptures may be suffered to speake Papistrie must fall like Dagon before the Arke IESVIT Catholickes on the contrary side though they boast not of Scriptures as knowing that nothing is so clearely set downe in it but malapert errour may contend against it with some shew of probabilitie yet haue Scriptures much more cleare and expresse than any that Protestants can bring for themselues euen about the vse of the Image of Christ crucified in the first Apostolicall Church S. Paul to the Galathians saith O ye foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Christ Iesus is liuely set foorth crucified among you The Greeke word corresponding to the English liuely set foorth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to paint foorth a thing insomuch as euen Beza Iesus Christus depictus crucifixus Iesus Christ painted crucified before your eyes so that we haue in plaine and expresse tearmes that Christ was Painted crucified in the Apostolicall Churches which the Apostle doth allow thence drawing an Argument to prooue the Galathians were sencelesse and sottish that keeping in their sight Christ painted as Crucified they would be saued by the Law and not by the merits of his Crosse for it was madnesse and folly to paint Christ and honour him as crucified and not to thinke that by his death vpon the Crosse he redeemed the world ANSVVER There is reason why Romists which stile themselues Catholickes but are not should bee sparing in boasting of Scripture but the reason assigned by the Aduersarie which is that Scriptures may be peruerted by Errants is vnsufficient for it is common to Tradition and to Histories and monuments of antiquitie to be peruerted and abused and the same happeneth not by the kind and nature of the Scripture but accidentally through the malice and subtiltie of man peruerting the right wayes of the Lord. And there is sufficient matter in the sacred Scripture to demonstrate veritie and to conuince Errants when they peruert the right sence And whereas you affirme in the next place that Romists haue Scriptures more cleare and expresse than any that Protestants can bring for themselues euen about the vse of the Image of Christ. First If this were true it prooueth not the question That Images ought to be worshipped but onely that they may bee vsed for Historie Ornament and Signification as the Cherubins and other Pictures of the Temple in the old Law for Vse being a generall and Worship a speciall you cannot conclude affirmatiuely from the former to the latter Secondly You depart from your owne receiued Principles when you indeuour to prooue Image worship by Scripture for the same according to your doctrine is a diuine Tradition and such a Tradition according to learned Bannes as is neither expresly nor infoldedly taught in holy Scripture Wherefore then doe you attempt to prooue Iconolatrie out of Scripture which being in your Tenet a Tradition is Doctrina tantum non Scripta a Doctrine altogether vnwritten It is a vaine thing to promise to fetch Treasure out of a Chest or water out of a flint stone in which a man himselfe confesseth there is none Thirdly St. Paul his Text Galath 3.1 Nullis machinis can by no ingens or deuices be wrested to your Tenet All Expositors antient and moderne which haue Commented vpon this Text are against you and you haue neither the letter nor matter of the Text fauourable to you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon which you insist is translated by your owne Interpretors Proscribed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. v. 4. Prescribed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.4 Haue beene written and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 3. I haue written before And whereas you flye to Beza translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depictus Painted before he telleth you in his Annotation that hee vnderstandeth not artificiall but Theologicall depainting not externall but spirituall to wit by the euident and powerfull Preaching and Doctrine of Saint Paul Christ Iesus was so liuely reuealed and set foorth to the vnderstanding of the Galathians as if they had indeed beheld him crucified before them And in this manner Chrysostome Theophilact and Oecumenius expound Saint Paul and with them agree your owne Doctors Aquinas Adam Sasbot Estius Cornelius Iustinianus Vasques Salmeron c. There is no small difference betweene vocall and spirituall depainting and betweene materiall or artificiall betweene painting vpon mindes and painting vpon materiall Tables betweene intellectuall beholding Christ Iesus crucified in the Storie of the Gospell or in the Sacrament and in a visible Statue or painted Table And therefore from St. Pauls affirming the former the Iesuits latter followeth not IESVIT I know that some Catholickes expound this place That Christ was painted out vnto the Galathians Metaphorically by preaching which I doe not denie but this doth not repugne with the other sence that he was also materially painted as crucified the which being more conforme to the natiue and proper signification of the words is not to bee forsaken but vpon euident absurditie especially seeing it hath more connexion with the drift of the Apostles discourse which is to prooue the Galathians sencelesse in forsaking Christ crucified painted before their eyes for to forsake Christ crucified set forth by preaching as the Sauiour of the world though it be impious yet is not sencelesse yea rather Saluation by the Crosse of Christ did seeme follie vnto the Gentiles But to haue Christ painted as crucified before mens eyes honouring him by Christian deuotion in regard of his crucifixion and death and not to expect Saluation by him is sottish and senceles And of this materiall painting of Christ Athanasius expoundeth this place whom Turrianus citeth wherefore I may iustly say that we haue more cleere and expresse Scripture for the vse of Images than haue Protestants for their vulgar Translations ANSVVER First yeeld vs but one Father or learned Papist who in their Commentaries expound this place literally according to your sence Secondly It is neither comformable to the signification of the words for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be written afore and not to be pictured before neither hath it any necessarie connexion with the drift of the Apostles discourse c. For the Galathians being Christians conuerted from infidelitie and not Heathens or Iewes to whom the Crosse or death of Christ vpon the Crosse seemed foolishnesse 1. Cor. 1.18 were more sencelesse that is to say more void of right iudgement by forsaking Christ Iesus crucified which was by the preaching of the holy Ghost and Sacraments ordained by God euidently reuealed to their conscience and receiued by Faith than if they had forsaken him painted onely in a Crucifix for to forsake a thing written in the heart and beleeued
men indeed haue forged in their owne braines an axiome to serue their owne turne to wit That Christians must haue speciall ground out of Scripture for all circumstantiall actions and decencies vsed in diuine worship These we refute or better instruct to bring them into the middle way and wee teach as followeth First that nothing is to be receiued as a part of Catholike faith nor yet to be imposed in religion as a dutie immediately commanded by God which is expresly or deriuatiuely contained in holy Scripture Secondly outward ceremonies and things adiaphorous haue generall warrant in the Scripture in the doctrine of Christian libertie and in the doctrine of the authoritie of the Church And concerning things adiaphorous it is sufficient to make them lawfull that they are consonant vnto the generall rules and principles of Scripture But the Romish doctrine of inuocation of Saints and offering their merits vnto God c. are imposed by them as matters of faith and as a seruice immediately appointed by Christ and his Apostles and they which refuse this worship are condemned as Heretikes with a solemne Anathema Also the said worship is made meritorious and satisfactorie yea many times preferred before that which hath expresse warrant in Gods vndoubted word IESVIT This onely we require that ignorant people bee not Iudges of such inferences an office so farre aboue their capacities as I am persuaded no vnlearned man that hath in him any sparke of humilitie or any mediocritie of Iudgement will vndertake it for no man is competent to iudge assuredly of arguments by deduction from Scripture that hath not exact skill as well of Scripture to know the false sence from the true as of Logicke to distinguish Syllogismes from Paralogismes being able to giue sentence of the truth of Principles by the one and of the inferences by the other a thing so hard as euen learned Diuines doe much suspect their owne sufficiencie to iudge of Deductions and dare not absolutely pronounce their sentence but referre the same to definitions of authoritie which besides skill of Scripture and Logicke hath the promise of Gods perpetuall assistance in teaching the Christian Church ANSWER We are farre from appointing ignorant persons to be Iudges of that which exceedeth their modell and skill 1. Cor. 12. 29. and the tractation of matters obscure and difficile must be referred to the iuditious and learned But the promise of Christ to assist his Ministers in teaching and gouerning their flocke belongeth to other Pastours as well as to the Romane Bishop and his associates to whom we may say as S. Hierome doth in another case Are you alone the Church and is euery one excluded from Christ which offendeth you may you betrample the right of the Church and yet whatsoeuer you doe it must be a rule of Doctrine IESVIT Wherefore if Protestants will binde vs to bring expresse Scripture for the worship of Images adoration of the Sacrament inuocation of Saints they must themselues likewise be bound to bring expresse Scripture against Anabaptists for Christening of infants for their keeping of the Sunday in lieu of the antient Sabbaoth day for their dedicating of dayes in memorie of the Apostles with religious solemnitie for the crosse in Baptisme and other such things obserued in their Religion not expressed in Scripture And if deduction from Scripture or consonancie therewith be sufficient to warrant these customes Why should they mislike the worship and inuocation of Saints for which besides the iudgement of the most flourishing and learned antiquitie that euer was since the Apostles dayes to wit the Fathers of the fourth age confessedly consenting with vs we bring more cleare warrant from scripture than they can bring for the before mentioned obseruation of them religiously kept ANSWER If you will maintaine Inuocation of Saints as a matter of faith or necessarie dutie appointed immediately by God you must confirme the same either by expresse Scripture or by arguments out of the Scripture orby some other reuelation which is infallibly diuine besides the Scripture But if you vrge the same onely as a thing adiaphorous it is sufficient to make the practise lawfull if it be not repugnant to the Scripture But this latter imposeth no necessitie vpon other Churches which haue libertie to prescribe their owne adiaphorous rights The instances which you present vnto vs of infants Baptisme keeping Sunday in liew of the legall Sabboath and the figne of the Crosse in Baptisme arguing from them that some things are of necessarie obseruation and practised by our selues without expresse Scripture to warrant them are answered as before First baptinng of infants is deduced euidently from the Scriptures by the confession of your learned Cardinall Secondly there is expresse mention of the Lords day and of the religious obseruing thereof in the text of the new Testament Act. 20.7 1. Cor. 16.2 And the Primitiue Church immediately succeeding the Apostles testifieth expresly the obseruation of this day to haue beene grounded vpon Apostolicall institution But Romish inuocation of Saints wanteth the former of these totally and Papists can hardly name one authenticall Authour of the first 500 yeare which affirmeth that inuocation of Saints is a diuine or Apostolicall tradition Thirdly the signe of the Crosse in Baptisme is an antient ceremonie but yet adiaphorous and therefore expresse Scripture is not necessarie to warrant the vse of it But your inuocation of Saints and Image worship are made matters of faith and for the practise so inuiolable that the liuing Saints and Images of God must be destroyed and consumed in the topheth of your inquisition if they will not bend and bow the knee according to your tradition IESVIT § 2. Knowledge of Prayers made to them communicable and communicated vnto Saints THe second cause why Protestants dislike praying to Saints is for that they thinke by teaching that Saints heare our Petitions we attribute vnto them knowledge proper to God onely for Saints cannot know all Prayers made to them without seeing at once what is done in euery part of the world nor know the sincere deuotion wherewith they are done without seeing the secret affections of mens hearts but to know what is done in all parts of the world and the secrets of hearts is knowledge proper to God Therfore we cannot teach that they heare our Petitions without attributing to them knowledge proper to God To this exception answere is made That knowledge proper to God is of two kinds the one so proper as it is altogether incommnnicable with any creature and such is the comprehension of his diuine essence The second is proper so that naturally creatures are not capeable thereof yet the same may be imparted vnto them by supernaturall light eleuating them to a high and diuine state aboue the possibilitie of nature In this kinde is the vision of the diuine essence face to face which being granted vnto Saints
commanded to inuocate God in the name of Christ Iohn 16.24 and our Sauiour himselfe inuiteth vs to approach with confidence to the throne of his grace Ioh. 14.13 cap. 15.16 cap. 16.23.24.26 Eph. 3.12 Heb. 4.16 He is rich in mercie to such as call vpon him Eph. 2.4 and more compassionate better able and more willing to helpe vs than any Saint or Angell and he is appointed by God to be our intercessor Rom. 8.34 Heb. 7.25 We read in the new Testament many examples of people which made supplication immediately vnto Christ but not of one which made intercession to the Virgin Marie or to the blessed Saints or Angels And the Fathers teach that we shall assuredly be heard although no other pray for vs but our selues if we be deuout faithfull feruent and perseurant and conioine good Workes with our Prayers Secondly But the Iesuit addeth That by refusing to make intercession to Saints we neglect a necessarie meanes which God hath appointed in his Church for the applying of his graces and fauour and that inuocation of Saints deceased is such a meanes he indeauoreth to prooue by vnwritten Tradition I answer Inuocation of Saints is not grounded vpon Apostolicall Tradition For the Iesuit cannot prooue by the vnanimous consent of the Fathers abutting vpon the Apostles age or by any other sufficient testimonie that the Apostles preached or practised this Doctrine And if he were able to produce many Fathers maintaining inuocation of Saints yet he must remember what one of the best learned of his owne part teacheth vs The consent of Fathers in any point which they hold to be a veritie prooueth not the same to be an Apostolicall Tradition vnlesse they consent in such sort that they affirme the same to be a Tradition But our Aduersaries are vnable to produce the antient Fathers maintaining by vnanimous consent this Doctrine as matter of Catholicke Faith or of necessarie practise and they are farre more vnable to make ostension that Ignatius Iustin Martyr Ireneus Tertullian Clemens Alexandrinus S. Cyprian or any other of the first three hundred yeares did euer affirme That inuocation of Saints is an Apostolicall Tradition Tradition beginning in the holy Apostles must descend by a perpetuall current of all ages Inuocation of Saints began not in the holy Apostles neither is the same deriued to our daies by a perpetuall current and vnanimous consent Ergo The same is not grounded vpon Apostolicall Tradition IESVIT Jf reuealed Doctrine comming by succession of Bishops from the Apostles to vs will not alone winne beleefe euen the Scriptures afford vs sufficient testimonie hereof When Abimelech king of Gezara had offended God by taking away from Abraham his wife Sara and penitent of the fact though committed but in ignorance sought for pardon did not God himselfe send him vnto Abraham saying Restore his wife vnto the man for he is a Prophet and he will pray for thee and thou shalt liue By which example we see that Gods infinit mercie who saith Come to me all will not many times bestow fauours and graces without intercession of his Saints that men may know he loues and respects his friends When he was offended against Eliphaz and his companions did hee not send them vnto his fingularly beloued seruant Iob that he might be a Mediator for them Ite ad seruum meum Iob offerte holocaustū pro vobis Iob autem seruus meus orabit pro vobis faciem eius suscipiam vt non vobis imputetur stultitia Out of which place two things are cleerely gathered First that though Gods mercy be infinite yet many times he will not grant our prayers but in such manner as he will make vs beholding to his Saints Secondly that we ought to prostrate our prayers vnto him as with great confidence in his goodnesse so likewise with a most feeling humble distrust of our owne worthinesse which affection cannot but mooue vs to seeke the intercession of them we know to be most highly gratious in his fauour so that vpon pretence of Gods great mercie to reiect the mediation of Saints is zeale without science deuotion not throughly instructed about the lawes and orders that God hath prescribed vnto his measurelesse mercie by his imcomprehenfible wisdome Andif we greeue to humble our selues vnto Saints and repine at Gods prouidence that he will not many times grant our supplications without honouring his Saints and making vs bound vnto them we may iustly expect to heare what hee said to one in like case Friend I do thee not wrong May I not dispence my mercies as I please if I will bestow them in such sort as to ioine together with thy good the honour of my friends Is thine eye euill because I am good and courteous to them that haue loued mee more than their owne life ANSWER First If you had reueiled Doctrine comming from the Apostles by succession the same would merit beleefe but your present Doctrine of inuocation of Saints c. is not reueiled by the holy Ghost neither can the same be reduced to the Apostles Secondly Examples of Scripture Gen. 20.17 Iob. 42.8 prooue indeed that when God himselfe by a precept appoints a meanes whereby sinners must seeke his fauour the same meanes is necessarie or else the end cannot be obtained But where hath God appointed inuocation of Saints deceased to be such a meanes Thirdly Abimelech and Iobs friends did not inuocate Abraham or Iob but at the most which notwithstanding is not expressed in the Text Gen. 20.7.17 Iob 42.8.9 requested their prayers and sacrifice to God for them whiles these Prophets were conuersant in the world and were Gods Ministers and Priests appointed by him to make intercession for themselues and others Heb. 6.1 It may be also that herein they were figures of Christ Whiles Priests and Prophets were liuing and conuersant with men on earth God commanded his people to aske counsell of them and to seeke wisdome at their mouth Malach. 2.8 and to intreat their prayers But when Moses and Aron were deceased did he then appoint his people to do the like or did any man set vp Altars or Temples in honour of them and repaire vnto the same intreating to be taught by them or to be holpen by their merits or prayers The Argument therefore which the Aduersarie maketh from the liuing to the dead is of no greater force than these which follow Children may lawfully and with successe craue food and raiment of their parents whiles they be liuing Ergo Children may doe the like when their parents are defunct A parishioner may request his Pastor whiles he is liuing to instruct him or to absolue him Ergo he may pray to him to instruct and absolue him when he is dead When a mans office ceaseth the actions of his office surcease but when men depart this life their office which they exercised in the world ceaseth their actions
remission of sinnes and because he is intreated by the same to release the punishment deserued The first kind of satisfaction was made by Christ alone both for fault and guilt of sinne The latter according to the speaking of sundry Fathers is performed by penitent Persons by their contrition 〈◊〉 confession and other penitentiall actions Fiftly repentance may be exercised priuately onely before God or els openly and before men The antient Church obserued a seuere discipline and imposed vpon notorious and enormious sinners open penance causing them to make satisfaction to the Church and to testifie their vnfeigned repentance to God by externall signes and by actions of humiliation and mortification Also in the dayes of the Fathers sinners which had voluntarily confessed their offences to the Pastours of the Church were by them inioyned to a strict manner of humiliation and exercise of workes of charitie and mortification And the fathers stiled these Penitentiall actions by the name of Satisfaction partly in respect of men offended partly in the regard of Offenders themselues who because they did that which was inioyned them by their spirituall guides to appease the indignation of God were said to make satisfaction But the Fathers did not hereby exalt Poenitentiall deedes to a sufficiency or equalitie of satisfying Gods iustice for this effect is proper onely to the actions aud passions of the Sonne of God but they tearmed that satisfaction which they iudged meet or necessary for sinners to performe that they might preuent Diuine indignation and whereby they might repaire the spirituall detriment which they had incurred by falling into sinne Sixtly and lastly Marsilius ab Inguen a famous Schoolman obserueth 〈◊〉 That Satisfaction sometimes importeth all the actions 〈◊〉 or imperate which a sinner must performe on his part that God may be pacified and thus it containeth Contrition Confession c. Sometimes it noteth onely those Acts which follow Contrationand Confession and are either voluntarily assumed or imposed by a Confessour The Fathers vsed the word Satisfaction in the first notion and they knew no Sacramentall Satisfaction but onely of Discipline or priuate humiliation Now the Romists in their course of Doctrine haue miserably 〈◊〉 all this First That which the Fathers speake of the fault and guilt of sinne they wrest to the temporall paine of mortall sinne remayning after the remission of the euerlasting guilt Secondly That which the Fathers stiled Satisfaction improperly and by way of deprecation they make Satisfaction of Condignitie yea in rigour of Iustice and for veniall sinnes more effectuall than Christs satisfaction Thirdly That which in the ancient Church was a worke of discipline or Christian mortification they make Sacramentall Fourthly Whereas the Fathers placed Satisfaction in all 〈◊〉 actions inward and outward and especially in such actions as were commanded by God as necessarie to obtaine remission of sinnes The Romists restraine the same to externall actions succeeding Contrition and Confession and principally to electious and voluntarie actions Fiftly The Fathers gaue not absolution to 〈◊〉 vntill such time as they had accomplished the penitentiall actions inioyned Romists set the Cart before the Horse and absolue before satisfaction is made which is as one saith To set Easter before Lent IESVIT But J suppose they are to your Maiestie well knowne and therefore in the proposed difficultie supposing the satisfaction for sinne to be possible you mooue this doubt Whether the penitents can so fully satisfie for themselues as their satisfactions may superabound and bee referred vnto the treasure of the Church to satisfie this doubt three Propositions are to be prooued ANSWER It is well knowne to his gracious Maiestie that you peruert the meaning of the Fathers and from the word Satisfaction vsed by them in one Notion you argue to another that is from Satisfaction impetrant which is an action or fruit of the vertue of Repentance you conclude your Romish Sacramentall Satisfaction of Condignitie IESVIT The first That Good workes of Saints that are poenall and afflictiue doe not onely merit heauen but also satisfie for sinne this is prooued giuing of Almes for the loue of Christ is meritorious witnesse our Sauiour himselfe who to the iust in reward of their Almes will giue The Kingdome prepared from the beginning of the world ANSVVER First You argue out of Saint Matthew 25. 34. from reward of Workes to merit of Workes But you must obserue that there is a reward of meere bountie as well as of desert 〈◊〉 127.2 Ezech. 29.18 Gen. 30.18 Also 〈◊〉 reason and cause why the kingdome of Heauen is bestowed is not meritorious but some causes are dispositiue 〈◊〉 or impetrant IESVIT And it is also satisfactorie for sinne witnes Daniel who gaue this councell vnto the Babylonian King Redeeme thy sinnes with Almes-deeds and thine iniquities with mercies vnto the poore ANSWER The place of Daniell 4.24 according to the vulgar Translation speaketh of redeeming sinnes in regard of the fault and eternall guilt and not onely of temporall punishment Also of redeeming sinnes in this life and not of redeming them in Purgatorie Besides if Nabuchadonosor were an vniust person Esa. 14.15 then according to your owne position he could not make satisfaction for sinne Lastly the punishment threatned and foretold in that Scripture is such as Bellarmine himselfe confesseth belongeth not to the Court of Penance and Papall Indulgences And if Popes Pardons and Romish Satisfactions could deliuer sinners from frenzie and losse of outward goods and temporall dominion the mad-men in Bedlam and decayed merchants and other afflicted persons throughout the Christian world would become suitors to his Holinesse to insert these and other such like temporall calamities into the Patent of his Indulgences and Iubilees Also the place of Daniell is vnderstood litterally of breaking of sinnes by almes-deeds as if one preaching to an extortioner should say Breake off thy sinfull courses by imitating Zacheus c. Now what merit is there in this or what immediate satisfaction to God for this is rather satisfaction to man in regard of ciuill iniurie Lastly there is no ground either in Scripture or in Tradition for this Romish doctrine to wit the temporall paine of personall sinne remaining after this life may be remooued or expiated by humane satisfactions for whatsoeuer is spoken in holy Scripture or by antient Fathers concerning redeeming sinnes by Satisfaction belongs to the fault and eternall paine of sinne as well as to the temporall punishment and the satisfaction must be performed by the delinquent person himselfe in this present life Also the redemption or satisfaction possible to be performed by man is by way of deprecation onely and not by iust compensation And if there were a Purgatorie because the paines thereof would be proportioned and stinted by the diuine Will and Decree it could not rest in the
Church assembled in Gods feare and not factiously for their owne ends shall iudge aright than Popes which referre all things to their owne worldly ends Also it is one thing to contradict a Church defining and speaking of it selfe and another when it deliuereth the doctrine of Christ. Now whensoeuer the preaching of the Church is according to the rule of holy Scripture the voice thereof is the voice of Christ and all people learned and vnlearned are bound to heare and obey the same IESVIT If wetake out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation the Apostles deliuered It is as euident as the Sunne shining at noone day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are growne in number so many and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them so that nothing remaines for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the societies of men in the world is the Church of the liuing God the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions rest in her Iudgement ANSWER If the rule be infallible and the Preaching of Pastours according to that rule ignorant persons by the assistance of Grace may learne the doctrine of saluation from their teaching without the least thought or reference more to the Romane Church than to any other Church for although Saint Augustine and Saint Cyprian were subiect to errour yet the vnlearned people of Hippo and Carthage receiued right Faith by their Ministerie with assurance that the same descended from the Apostles And it is as euident as the Sunne shining that the Word of Christ is the sole authenticall ground of Faith and the onely infallible rule to decide Controuersies and the Pastours of other Churches if they vse the meanes and haue sufficient knowledge and the assistance of ordinarie Grace may bee as infallible in their Doctrine as Romane Prelates And although vnlearned people depend vpon their Pastours like sicke men vpon their Physitions yet where they inioy the free vse of the holy Scripture as in antient times all people did and if they be carefull of their owne saluation and desire to know the truth God blesseth his owne ordinance and ordinarily assisteth them by his grace in such sort as that they shall not be seduced to damnation Math. 24.24 And if they be distracted in smaller points by the dissentions of Teachers their Errour in this case is excuseable But howsoeuer the Roman Church can be no greater stay to them than other Churches but onely by leading them to a blind obedience like as Pagans are led in another kind Dr. Fields testimonie concerning the necessitie of learning which is the true Church the ground and Pillar of Truth c. serueth not to prooue That the definition of any moderne Church is absolutely and vniuersally the rule of Faith and supreame Iudge of all Controuersies or free from all Errour for this learned Diuine speaketh of the Catholike Church in generall as it containes the holy Apostles and those which succeeded them in all ages in the teaching of the doctrine which they deliuered to the world And concerning the present Church he ascribeth no more vnto it but to be a manuduction and guider to sauing veritie confirmed and grounded vpon the holy Scripture neither maketh he the authoritie and definition thereof absolute but dependant vpon the word of God IESVIT Jf there be no Church besides the Roman in the world that can with any colour pretend infallibilitie of Iudgement Jf the most part of men cannot by their examining of Controuersie be resolued in faith and therefore must perish eternally except they find a Church that is an infallible Mistresse of truth in whose iudgement they may securely rest certainely those that haue bowells of charitie will accept of any probable answer vnto Protestants Obiections and accusations rather than discredit the authoritie of so necessarie a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible beleefe ANSWER Vnlearned people must relye vpon the Ministerie of some moderne Church not as a ground and rule of their faith but as an helper of their faith and although the Ministerie of the Church whereupon they depend is not absolutely infallible or free from Errour yet their saluation is not by this meanes impeached neither doe they perish eternally For it is not necessarie That a Church subiect to errour as Hippo Carthage Lions c. in the dayes of S. Augustine S. Cyprian S. Ireneus shall at all times actually erre or grieuously erre at any time and when it deliuereth the doctrine of holy Scripture it is herein free from errour and Christian people by comparing the doctrine thereof with the Scripture may certainely know that it erreth not Act. 17. 11. And touching the Roman Church Vpon what grounds are Christian people able to know by assurance of faith That the doctrine thereof is more infallible than the doctrine of other Churches But if Rome is Babylon described Reuelat. ca. 14. 8. 17 5. 18. 2. as weightie motiues induce some men to thinke then it is most safe for people to renounce the Communion of this Church as it now beleeueth and to liue in the fellowship of that Church which groundeth her faith on holy Scripture and not vpon the traditions of men Apoc. 18.4 IESVIT What amiserie will it be if it fall out as it is most likely it will fall out That at the day of Iudgement the most part of English Protestants be found to haue beleeued points of Doctrine necessarie to saluation not out of their owne certaine skill in Scripture as they should by the principles of their Religion but vpon the credit of the Church that teachech them which doth acknowledge her selfe to be no sufficient stay of assured beleefe for without question men cannot be saued who although they beleeued the truth yet beleeued it vpon a deceiueable ground and consequently by humane and fallible persuasion and not as need is by a diuine most certaine beleefe grouuded vpon aninfallible foundation which cannot be had without an infallible Church ANSWER What a miserie will it be if it fall out as it is certaine it will That at the day of Iudgement the greatest part of English Romists be found to haue renounced the expresse and manifest word of Christ and the sincere faith of the Primitiue Church and in stead thereof to haue imbraced lying vanities and the deceiueable Traditions of the man of finne the sonne of perdition who exalteth himselfe aboue all that is called God or that is worshipped 2. Thes. 2 3 4. For out of all doubt men cannot be saued
which haue forsaken the fountaine of liuing Waters and hewed them out Cisternes euen broken Cisternes that can hold no Waters Ier. 2. 13. And if any man worship the beast and his Image and receiue his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God c. and hee shall be tormented with fire and brimstone Apoc. 14. 9 10. And on the contrarie they which heare the voyce of Christ speaking by the holy Scriptures and build their faith vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone Eph. 2. 20. Ioh. 10. 27 all they which keepe the commuandements of God and the faith of Iesus Apoc. 14. 12. refusing to worship Angells Col. 2. 18. or dead Images 1. Ioh. 5. 20 which call vpon God in the name of Iesus onely which receiue the holy Eucharist in both kinds according to our Sauiours Precept and the constant practise of the Primitiue Church which beleeue free remission of sinnes and iustification by a liuely faith for the sole merits of Christ which honour the King as Gods Supreame Vicegerent which praise God with vnderstanding and inuocate the blessed Trinitie in a knowne Language and maintaine obedience to all Morall and Euangelicall Commandements and submit their priuate iudgement to the authoritie of the Apostolicke and Catholicke Church All these I say build their soules vpon the Rocke and not vpon the sands the gates of hell cannot preuaile against them and maugre all the limmes of Antichrist they shall neuer perish neither shall any man plucke them out of their Sauiours hand IESVIT How dreadfull then must the danger bee of liuing out of the lap of the Roman Church that is of a Church of infallible authoritie This Church hauing a most glorious succession of Bishops from the Apostles deserues aboue all other the protection of your Maiestie that by a long line of religious Catholicke Ancestours succeeding in the right of two Illustrious Kingdomes and being so beneficiall vnto mankinde and so efficatious to maintaine vnitie cannot giue ouer hope of your fauour whom singular preseruation in the wombe of your glorious Mother against the barbarous attempts of Hereticall diuision that would haue brought you to an immature end shewes to bee by Gods infinite wisedome preordained for some singular good of mankinde specially by your meanes to quench warres and dissentions and to bestow the blessings of Peace and vnion on this Land Your title to the Crowne of England springs from the peacefull coniunction of the two renowned Roses which before were mortall enemies and fought so manie cruell fields that if wee consider the great effusion of blood wherein each of them were bathed wee shall hardly discerne the one from the other by the diuersitie of colour Your Maiesties person is the roote of a more happie Vnion of two most glorious Kingdomes by your Sacred Person combined in assured Peace which in the Histories of former times are by no other markes more famously knowne than by their mutuall warres Nothing remaines to bee added for the full consummation of this Ilands happinesse and your Maiesties immortall glorie but the quenching of discord about Religion by bringing them backe againe to the Roote and Matrice of the Catholicke Church to the principall See from which Sacerdocall and Sacred Vnitie springs whereby your Maiestie shall extend the blessings of Peace from this Iland to the rest of Europe from the bodie vnto the soule and Crowne your temporall Peace and felicitie with eternall For both which not onely I but all of my Profession yea all Catholickes will offer vnto Almightie God our daily Prayers ANSWER Sir Declamator you vsurpe Radamanthus his office ouer his head and being a delinquent make your selfe a Iudge Wee vnderstand your vttermost strength in propugning the absolute Soueraignitie of the Roman Church The essence of your Creede in this and other points consisteth in supposall and conceit For our selues wee are assured by that which cannot deceiue vs The vndoubted Word of the eternall God that our Faith and Religion is according to Veritie and wee shall bee iudged at the latter Day not by the conceit of our Enemies but by the Word and Gospell of Christ Rom. 2. 16. Now the lappe of your Romane Church since the dayes of Hildebrand and his faction is inlarged to a vast sise and wee are departed from the filthinesse which is the skirts of that lap but not from any branch of the Catholicke Faith Disprooue vs if you bee able by Diuine authoritie and then make ostentation at your pleasure But in the meane time iudge charitably of vs who are more readie to entertaine Truth than you to persuade vs. As for glorious fuccession about which your triumph if you want the life and soule thereof to wit Apostolicall Doctrine and if according to the relation of your bosome friends the same in the verie externall face thereof hath beene miserably blasted pardon vs if we make not our finall and absolute dependence vpon it And to proceede to the last part of your Declamation wherein you sollicite his Maiestie to aduance your Superstition putting him in remembrance of his preseruation in his Mothers wombe and of the vniting of the two renowned Roses You must vnderstand that his Maiesties royall Person was preserued in his Mothers wombe and at the Powder Treason by the God of Truth and hee flourisheth as a Cedar of Libanus with all honour happinesse and safetie and with enioying the vnfained loue of all his Loyall Subiects by the Faith Profession and Protection of that Veritie which is taught of God and which will make him blessed at his latter end But if hee should which is impossible bee persuaded to giue eare to such Betuefeus as many of your Crue are the White Rose you speake of by your malice might againe turne Red for wheresoeuer the soales of your feet take fast footing your manner is to die all things in blood either by Ciuill Warre or by Fire and Faggot But I wonder vpon what surmise Romists can build their vaine hope of surprising his Maiestie by plausible Blandishments and Insinuations These Inchantments are fit for lapsing Ladies and other mutable Camelions But our Lord the King is as an Angell of God discerning Good and Euill The Aduersarie himselfe hath felt the force of the Wisedome of this Solomon and one may sooner with a twined thread plucke vp a tall Cedar by the roote or with a Fishers line hale the greatest rocke from the bottome of the Sea than transplant this great and religious Constantine out of the Paradise of Sacred Scripture into the darke Thicket of humane Traditions and night-sprung weedes Nec dicere aliquid nec facere contra Christum potest cuius spes fides virtus gloria omnis in Christo est Cyprian lib. d. Lapsis It is impossible that
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
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.