Buls Cherubs and such like Secondly they serue for distinction of coynes Thirdly Images serue to keepe in memorie friends departed whom wee reuerence and therefore in the dayes after the Apostles Christians vsed priuatelie to keepe the Pictures of their friendes departed which afterwarde sayeth he by abuse came to be set in Churches and worshipped of which hereafter Second conclusion We hold the Historicall vse of Images to bee good and lawfull that is to represent to the eye the actes of Histories whether they be humaine or diuine and thus wee thinke that the histories of the Bible may be paynted in priuate places Third conclusion In one case it is lawfull to make an Image to testifie the presence or effects of the majestie of God namely when God himselfe commandes it so was the brazen Serpent made to represent Christ crucifyed * Ioh. 3. and the Cherubs ouer the Mercie seate to represent the Majestie of God when the Angels adore And therefore it is saide Thou shalt not make to thy selfe that is vpon thine owne head any grauen Image This by the way is a verie wilfull peruerting of those wordes to thy selfe which cannot signifie but to thine owne vse that is to adore them as is plainely declared in the text following The fourth conclusion The right Images of the New Testament are the doctrine and Preaching of the Gospell wherein Christ and his benefites are liuely represented vnto vs but these be metaphoricall Pictures not belonging to this purpose for it is one thing to describe in words an other to expresse in liuely colours and liueaments These conclusions conteyne as M P. affirmeth the doctrine of the Church of England which I would beleeue if I did not see the Magistrates publikelie to take away Pictures from Catholikes to teare and burne them which were kept but in priuate places yea their more feruent disciples cannot abide a Crosse standing by the High-waie-side or in any neuer so profaine a place but either they beate and hale them downe or most despitefullie deface them bewraying indeed vnto all moderate men their cankered stomaks against him that dyed on the Crosse who will one daye when he pleaseth confounde them But to couer this their malice they caste ouer it the mantle of zeale saying that the Papistes make them their Gods and that therefore they are to be abolished O men blinded with spite against true deuotion We Catholikes are a thousand times more zealous of the true honour of the liuing God than any Protestants euer were or will be And that small reuerence which we yeelde vnto Images is more different from the honour and obedience due vnto Almightie God than the cope of heauen is distant from the center of the earth And that these hotter brethren may see what reason M. P. had to allowe of the ciuill and historicall vse of Images I thinke it expediente to note here howe in the purest antiquitie Images were made and respected That famous Image of our blessed Sauiour which the woman cured of the bloudie flxe * Mat. 9. set vp in Brasse at Caesarea Philippi vpon a Piller of stone is not vnknowen vnto any that haue read the Ecclesiasticall Historie of EVSEBIVS Lib. 7. cap. 14. And howe God did approoue it by giuing vertue vnto an herbe when it did growe to touch the hemme of that Picture to cure all maner of diseases Which Image EVSEBIVS himselfe did see standing vntill his dayes which was 1300. yeares agoe as he there testfyeth as also that he sawe diuers others namely of Saint PETER and PAVL This goodly stature being most memorable both for antiquitie of it being made our Sauiour yet liuing and for the myracles wrought by that herbe growing at the foote of it IVLIAN the Apostata for malice against our Sauiour caused to bee broken downe and set vppe his owne Image in the place of it but his was presently with lightning and thunder from heauen consumed into ashes and our Souiours by the Christians carryed into their Church as witnesseth ZOZOMENIVS * Lib. 5. hist c. 20. An other Picture of our Sauiours visage hee himselfe is reported to haue sente vnto ABGARVS Prince of Edessa as witnesseth METAPHASTES In vita Constantini DAMASEN * Lib. 10. de imagi and EVAGRIVS * Lib. 4. hist cap. 28. who doeth in the same chapter rehearse a notable myracle wrought by the same Image to deliuer the Towne from the sacking of the Persians And in his fift booke and eighteenth chapter recordeth an other myracle done by the image of the blessed Virgin MARY in a Prison at Antioch The third Image representing our blessed Sauiour is saide to haue bene made by NICODEMVS his secreet Disciple which afterward was taken by the Iewes and in despight of Christ was crucifyed and to their confusion much blood issued out of it This historie is in the worke of S. ATHANASIVS that sound piller of the Church intituled De passione imaginis and is either his or some other very auncient and graue writer For it is related in the seauenth generall counsell act 4. That Saint LVKE the Euangell drewe the Picture of our blessed Ladie is registred by Theodorus Lector 100. yeares agoe * Lib. 1. collectam and Metaphrastes In vita Lucae and Nicephorus * Li. 14. hist 1. 2 TERTVLLIAN an author of the second hundreth yeare after Christ hath left written * Lib. 2. de pudicitia that the Image of Christ in shape of a shephearde carrying a sheepe on his shoulders was engrauen vpon the holy Chalices vsed in the Church In the time of S. CHRYSOSTOME they were so common that they were carryed in rings drawen on cuppes paynted in Chambers See THEODORET In histor relig in vita Simeonis Stelitae Aug. lib. 2. de cons Euang. c. 10. And the 7. Synod Act. 4. This briefely of Images in generall now a word or two of the signe of the Crosse which our Protestants haue banished from all their followers Neuerthelesse it can not be denyed to haue bene in most frequent vse among the best Chiistians of the Primitiue Church TERTVLLIAN hath these words * De corono militis At euerie going forward and returne when wee dresse vs and pull on our shoes when wee wash and sit downe at the lighting of Candels and entring into our Chambers finallie when wee set our selues to any thing wee make the signe of the Crosse one our fore-heads S. AMBROSE * Serm. 84 exhorts vs to begin all our works with the signe of the Crosse S. AVGVSTINE * 118. in Ioan. What is that ensigne of Christ which all men know but the Crosse of CHRIST the which signe vnlesse it bee made on the fore-heads of the faithfull yea on the water by which they are regenerate and on the Oyle and Chrisme wherewith they are annoynted and on the sacrifice wherewith they are nourished not one of them are orderlie and dulie administred Our Protestants then
dutie I beseech our blessed Sauiour to endue you both with the true knowledge of his diuine veritie and with the spirit of Fortitude to imbrace and defend it constantly or that at the least gratiouslie to tolerate and permitte it Your most Excellent Maiesties most obedient and loyall subiect and seruant W.B. THE PREFACE TO THE READER GENTLE READER I meane not here to entertayne thee with many wordes the principall cause that moued me to write was the honour and glory of God in defence of his sacred verity then the imploying of his talent bestowed vpon me as well to fortifie the weaker sort of Catholikes in their faith as to call backe and leade others who wander vp and downe like to lost sheepe after their owne fancies into the right way I tooke in hand particularly the confutation of this booke not onely for that I was thereunto requested by a friend of good intelligence and iudgement who thought it very expedient but also because perusing of it I found it penned more Schollerlike then the Protestants vse to doe ordinarily For first the pointes in controuersie are set downe distinctly and for the most part truely Afterward in confirmation of their opinion the chiefe arguments are produced from both Scriptures Fathers and reason Which are not vulgar but culled out of their Rabbins Luther Peter Martir Caluin Kemnitius and such like though he name them not Lastly he placeth some obiections made in fauour of the Catholike Doctrine and answereth to them aswell as he could And which I speake to his commendation doth performe all this very briefly and clearly So that to speake my opinion freely I haue not seene any booke of like quantity published by a Protestant to contayne either more matter or deliuered in better method And consequently more apt to deceiue the simple especially considering that he withall counterfeiteth to come as neare vnto the Roman Church as his tender conscience will permitte him whereas in deede he walketh as wide from it as any other noueller of this age Wherefore I esteemed my spare time best imployed about the discouering of it being as it were an abridgement of the principall controuersies of these times and doe endeuour after the same Scholasticall manner without all superfluity of wordes no lesse to maintayne and defend the Catholike party then to confute all such reasons as are by M. PERKINS alleadged for the contrarie Read this short treatise good Christian diligently for thou shalt finde in it the marrowe and pith of many large volumes contracted and drawne into a narrowe rowme And read it ouer as it becommeth a good Christian with a desire to finde out and to followe the truth because it concerneth thy eternall saluation and then iudge without partiality whether Religion hath better groundes in Gods word more euident testimonie from the purest antiquity and is more conformable vnto all Godlines good life and vpright dealing the infallible markes of the best Religion and speedely imbrace that Before I end this short preface I must intreate thy patience to beare with the faultes in Printing which are too too many but not so much to be blamed if it be courteously considered that it was Printed farre from the Authour with a Dutch composer and ouerseene by an vnskilfull Corrector the greatest of them shall be amended in the end of the booke Before the Printing of this part was finished I heard that M. PERKINS was dead I am sorry that it commeth forth to late to doe him anie good Yet his worke liuing to poison others a preseruatiue against it is neuer the lesse necessary MASTER PERKINS IN THE EPISTLE DEDICATORIE It is a pollicie of the Diuell to thinke that our Religion and the Religion of the present Church of Rome are all one in substance or that they may be reunited BEFORE I am to deliuer my opinion concerning this poynt I had neede to be enformed what this Author meaneth by these wordes our Religion For there being great diuersities of pretended Religions currant in the world all contrary to the Church of Rome how can I certainlie knowe whether of them he professeth Wherefore good Sir may it please you to declare what Religion you vnderstand when you say our Religion Is it that which Martin Luther a licentious Fryer first preached in Germany or rather that which the martiall Minister Zwinglius contended with sword and shield to set vp in Zwitzerland or perhaps that which Iohn Caluin by sedition wrought into Geneua expelling the lawfull Magistrate thence and by the ayde of Beza a dissolute turne-coate spread into many corners of France Or if by your Religion you meane only to comprehend the Religion now practised in England yet are you farther to shewe whether you vnderstand that established by the State or the other more refined as it is thought by many and embraced by them who are called Puritans for of their leauen sauoureth that position of yours That the article of Christs descent into hell crept into the Creede by negligence and some other such like in this booke These principall diuisions of the newe Gospell to omitte sundry sub-diuisions being famous and receiued of diuerse in England according to each mans phantasie it is meete you expresse whether of them you speake of that it may be dulie considered how the Roman Religion and it agree and what vnion may be made betweene them Now if you meane the hotchpotch and confusion of all these newe Religions togither as by the opposition here vnto the Church of Rome and by the articles following may be gathered then I am cleare for you in this that there can be no more concord betweene these two Religions then there is betweene light and darknes faith and infidelity Christ and Beliall Notwithstanding I thinke that the reason by you produced to proue the impossibility of this vnion is of no value to wit that they of the Roman Church haue razed the foundation for though in wordes they honour Christ yet in deede they turne him into a Pseudochrist and an Idoll of their owne braine A very sufficient cause no doubt of eternal breach and diuision if it could be verified But how proue you that we Roman Catholikes who beleeue Iesus Christ to be perfect God perfect Man and the only Redeemer of Mankinde make him a false Christ and an Idoll or before you goe about to proue it tell me I pray you how this can well stand with your owne definition of a reformed Catholike in your preface There you affirme him to be a Catholike reformed to your liking that holdeth the same necessarie heades of Religion with the Roman Church Now can there be any more necessarie head of Religion then to haue a right faith in Christ can anie other foundation be layed besides IESVS Christ 1. Cor. 3. If then your reformed Catholike must agree with the Roman Church in necessarie heades of Religion as you hold he must either the Roman Church razeth not the
so wicked a man should rule ouer so good Ouer what then but he shall rule ouer sinne See how manifestly that worthie Doctor hath preuented their cauill And if it were neede I might joyne with him that most skilfull Father in the Hebrue text S. Ierome In quest Hebraice who in the person of God expoundeth it thus Because thou hast free will I admonish and warne thee that thou suffer not sinne to ouercome thee but doe thou ouercome sinne The second is taken out of this text of Deut. Cap. 30.19 I call this day sayeth Moyses heauen and earth to witnes that I haue set before you life and death benediction malediction therefore choose life that thou maist liue and thy seede Which words were spoken in vayne if it had not beene in their power by the grace of God to haue made choise of life or if that grace would haue made them doe it infallibly without their consent Vnto these two places of the old Testament one vnder the law of Nature and the other vnder Moyses law let vs couple two more out of the newe Testament The first may be those kinde wordes of our Sauiour vnto the Iewes Math. 23. Ierusalem Ierusalem c. how often would I haue gathered together thy children as the hen doth her chickens vnder her winges thou wouldest not Which doe playnlie demonstrate that there was no want either of Gods help inwardly or of Christs perswasion outwardly for their conuersion and that the whole fault lay in their owne refusing and withstanding Gods grace as these wordes of Christ doe playnlie witnes and thou wouldest not The last testimony is in the Reuelat. where it is said in the person of God I stande at the dore and knocke Cap. 3. if any man shall heare my voyce and open the gates I will enter in to him and will suppe with him and he with me Marke well the wordes God by his grace knockes at the dore of our hartes he doth not breake it open or in any sort force it but attendeth that by our assenting to his call we open him the gates and then lo he with his heauenly giftes will enter in otherwise he leaues vs. What can be more euident in confirmation of the freedome of mans will in working with Gods grace To these expresse places taken out of Gods word let vs joyne the testimonie of those most auncient Fathers against whose workes the Protestants can take no exception The first shall be that excellent learned Martir Iustinus in his Apologie who vnto the Emperour Antonine speaketh thus Vnlesse man by free will could flie from foule dishonest deedes and follow those that be faire and good he were without fault as not being cause of such thinges as were done But we Christians teach that mainkinde by free choise and free will doth both doe well and sinne To him we will joyne that holy Bishoppe and valiant Martir Ireneus who of free will writeth thus not only in workes but in faith also Lib. 4. c. 72. our Lord reserued liberty and freedome of will vnto man saying be it done vnto thee according to thy faith I will adde to that worthy companie S. Cyprian who vpon those words of our Sauiour will you also depart discourseth thus Ioan. 6. Lib. 1. Ep. 3 Our Lord did not bitterly inueigh against them which forsooke him but rather vsed these gentle speeches to his Apostles will you also goe your way and why so Marry obseruing and keeping as this holy Father declareth that decree by which man left vnto his liberty and put vnto his free choise might deserue vnto himselfe either damnation or saluation These three most auncient and most skilfull in Christian Religion and so zealous of Christian truth that they spent their bloud in confirmation of it may suffice to certifie any indifferent reader what was the iudgement of the auncient and most pure Church concerning this article of free will specially when the learnedst of our Aduersaries confesse al Antiquity excepting only S. Augustine to haue beleeued taught free wil. Heare the wordes of one for all Mathias Illyricus in his large long lying historie hauing rehearsed touching free will the testimonies of Iustine Ireneus and others Cent. 2. c. 4. col 59. saith In like manner Clement Patriarch of Alexandria doth euery where teach free will that it may appeare say these Lutherans not only the Doctors of that age to haue beene in such darknes but also that it did much encrease in the ages following See the wilfull blindnes of heresie Illyricus confessing the best learned in the purest times of the Church to haue taught free will yet had rather beleeue them to haue beene blindly ledde by the Apostles and their best Schollers who were their Masters then to espy amend his owne error These principall pillers of Christs Church were in darknes belike as Protestants must needes say that proude Persian most wicked heretike Manes of whome the Manichees are named who first denyed free will beganne to broach the true light of the newe Gospell Here I would make an end of citing Authorities were it not that Caluin sayeth 2. Iust. ca. 2. q. 4. that albeit al other auncient writers be against him yet S. Augustine as he vaunteth is clearly for him in this point but the poore man is fouly deceiued aswell in this as in most other matters I will briefly proue and that out of those workes which S. Augustine wrote after the Pelagian heresie was a foote for in his others Caluin acknowledgeth him to haue taught free will Of our freedome in consenting to Gods grace he thus defineth De spirit lit 34. De gra Chri. 14. Ad simpli q. 2. Tract 72. in Ioan Ep 47. to consent to Gods calling or not to consent lyeth in a mans owne will Againe Who doth not see euery man to come or not to come by free will but this free will may be alone if he doe not come but it cannot be but holpen if he doe come In an other place that we will doe well God will haue it to be his and ours his in calling vs ours in following him Yea more To Christ working in him a man doth cooperate that is worketh with him both his owne iustification and life euerlasting will you here him speake yet more formally for vs. We haue dealt with your brethren and ours as much as we could that they would hold out and continue in the sound Catholike faith the which neither denieth free will to euill or good life nor doth attribute so much to it that it is worth any thing without grace So according to this most worthy Fathers iudgement the sound Catholike faith doth not deny free will as the old Manichees and our newe Gospellers doe nor esteeme it without grace able to doe any thing toward saluation as the Pelagians did And to conclude heare S. Augustines answere vnto them who say
this wee must beleeue that there is nothing else which wee may beleeue ANSWERE By the Gospell there is vnderstood all our Christian doctrine written and vnwritten and not onelie the written worde of the foure Euangelists else wee should not beleeue the Actes of the Apostles or their Epistles no more than Traditions which Christian doctrine written and vnwritten we onely beleeue by diuine faith to all other Authors we giue such credit as their writings do deserue If anie man desire to see TERTVLLIANS judgement of Traditions let him read his booke of prescriptions against Heretikes where he auerreth that Traditions serue better than the Scriptures themselues to confute all Heresies Heretikes alwaies either not allowing all the bookes of Scripture or else peruerting the sense and meaning of the Scriptures And in his booke De Corona militis he formallie proposeth this question Whether Traditions vnwritten are to be admitted or no and answereth by manie instances that they must be receiued concluding thus For these and the like poynts if thou require law out of the Scriptures thou shalt finde none but Tradition is alleadged to be the Author of them Custome the confirmer and Faith the obseruer So that nothing is more certaine than that TERTVLLIAN thought vnwritten Traditions necessarie to be beleeued Come we now vnto his second testimonie out of S. IEROM * In cap. 23 Mat. who writing as he saith of an opinion that S. IOHN Baptist was killed because he foretold the comming of Christ the good-man would saye ZACHARIE S. IOHNS Father for the Scripture sheweth plainely why S. IOHN lost his head * Mat. 14 But S. IEROM there sayeth this Because it hath not authoritie from Scriptures may as easelie be contemned as approoued But of which particular M. P. shewing himselfe a doughtie Logician would inforce an vniuersall that sorsooth all may be contemned that is not proued by Scripture As if you would prooue no Protestant to bee skilfull in the art of true reasoning because M. P. behaues himselfe in it so vnskilfully But S. IEROM in the same place declareth why that might be as easely reprooued as allowed not hauing anie ground in the Scripture because saith he It is taken out of the dreames of some Apocryphall writings opposing Scripture to other improoued writings and not to approoued Traditions to which hee saith in his Dialogues against the Luciferians before the middle That the Church of God doth attribute the like authoritie as it doth vnto the written Law M. P. His third Author is S. AVGVSTINE * Lib. 2. de doct Chri. cap. 9. In those things which are plainely set downe in Scriptures are found all those poynts which containe faith and maners of liuing well ANSWERE All things necessarie to be beleeued of euerie simple Christian vnder paine of damnation that is the Articles of our Beleefe are contayned in the Scriptures but not the resolution of harder matters much lesse of all difficulties which the more learned must expressely beleeue if they will be saued which distinction S. AVGVSTINE else-where doth signifie * De peccatorū meritis cap. vlt. And is gathered out of manie other places of his workes as in that matter of rebaptizing them who became Catholikes after they had bene baptized by Heretikes He saith * Lib. 5. de bapt contra Donat. cap. 23. The Apostles truely haue commanded nothing hereof in their writings but that custome which was layed against S. CYPRIAN is to bee beleeued to haue flowed from an Apostolicall tradition as there be many things which the vniuersall Church holdeth and therefore are to be beleeued The same saith he of the custome of the Church in Baptizing infants * De genes ad litra lib. 10. cap. 23. And in his Epist 174. of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not in the holy Scripture and yet neuerthelesse is defended to be vsed in the assertion of faith As also saieth he we neuer read in those bookes that the Father is vnbegotten and yet wee hold that he is so to be called * Lib. 3. cap 3. cont max Arianum And S. AVGVSTINE holdes that the holie Ghost is to be adored though it be not written in the word The like of the perpetuall Virginitie of our B. Ladie * Haeresi 4. out of which and many more such like we gather most manifestlie that S. AVGVSTINE thought many matters of faith not to be contayned in the written worde but to be taken out of the Churches treasurie of Traditions M. P. His last testimonie is taken out of Vincentius Lirinensis who sayth as he reporteth that the Canon of the Scripture is perfecte and fullie sufficient for all things ANSWERE I thinke that there is no such sentence to be found in him he saies by way of objection What neede we make recourse vnto the authoritie of the Ecclesiasticall vnderstanding if the Canon of the Scripture be perfect Hee affirmeth not that they be fullie sufficient to determine all controuersies in religion but throughout all his booke he prooues the cleane contrarie that no heresie can be certainelie confuted and suppressed by only Scriptures without we take with it the sense and interpretation of the Catholike Church Thus M. P. hauing ended with the Law Testimonie addeth in a postscript two other slender reasons vnto his former The first that Christ and his Apostles vsed alwaies to confirme their doctrine with the testimonies of Scriptures and not with Tradition ANSWERE Fist for our Sauiour CHRIST IESVS he out of his diuine wisdome deliuered his doctrine most commonly in his owne name But I saye vnto you And verie seldome confirmeth it with any testimonie out of the Law The Euangelists do often note how CHRIST fulfilled the old prophecies but neuer or very seldome seeke to confirme his doctrine by testimonies their owne they doe sometimes but to saye they neuer wrote any thinge out of Tradition proceedes of most grosse ignorance Where had Saint MATHEVV the adoring of the Sages S. IOHN Baptists preaching briefelie that was done before his owne conuersion but by Tradition S. MARK wrote the most part of his Gospell out of Tradition receiued from S. PETER as witnesseth EVSEBIVS * Lib. 2. hist cap. 14. S. LVLE testifyeth of himselfe that he wrote his whole Gospell * Cap. 1. as he had receiued it by Tradition from them who were eye-witnesses What desperate carelesnesse was it then to affirme that the Apostles neuer vsed Tradition to confirme any doctrine when some of them built not onely parcels but their whole Gospels vpon Traditions His other reason is that if we beleeue vnwritten Traditions were necessarie to saluation then we must aswell beleeue the writings of the auncient Fathers as the writings of the Apostles because Apostolicall Traditions are not else-where to be sound but in their bookes but that were absurde for they might erre ANSWERE That doth not follow for three causes First Apostolicall Traditions are aswel kept in
the minde of the learned as in the auncient Fathers writings and therefore haue more credit than the Fathers writings Secondly they are commonly recorded of more than one of the Fathers and so haue firmer testimonie than any one of their writings Thirdly if there should be any Apostolical Tradition related but of one auncient Father yet it should be of more credit than any other thing of his owne inuention because that was registred by him as a thing of more estimation And againe some of the rest of those blessed and godly personages would haue reprooued it as they did all other false-hoods if it had not bene such indeed as it was tearmed Which when they did not they gaue a secrete approbation of it for such and so that hath the interpretatiue consent at least of the learned of that age and the following for Apostolicall Tradition But M. P. prooues the contrarie by S. PAVL who sayeth * Act. 26.22 That I continue to this daye witnessing both to small and great saying no other thing then that which the Prophets and MOSES did say should come Why make you here a full poynt let S. PAVL make an ende of his speech and tell vs for what poynts of doctrine hee alleageth MOSES and the Prophets Marrie to prooue that CHRIST should suffer death and rise againe and that hee should giue light to the Gentils For these and such like which were euidently fore-tolde in holy writ hee needed not to alleage any other proofe but when hee was to perswade them to abandon MOSES Lawe he then deliuered to them the decrees of the Apostles and taught them to keepe them * Act. 16. As also when hee instructed the Corinthians in the Sacrament of the Altar he beginneth with Tradition saying * 1. Cor. 12 I deliuer vnto you as I haue receiued from our Lord not in writing but by word of mouth And in the same Chapter putteth downe the contentious scripturist with the custome of the Church saying If any man lust to striue we haue no such custome so that out of S. PAVL wee learne to alleadge Scriptures when they be plaine for vs and when they beare not so cleare with vs to pleade Tradition and the custome of the Church Hitherto I haue confuted what M. P. brought against Traditions Nowe to that which he saith for them in our behalfe First saith he the Catholikes alleage * 2 Thes 2.15 Where the Apostle bids the Church to keepe the Ordinances which he taught them either by word of mouth or by Epistle Hence they gather that besides the written worde there bee vnwritten Traditions that are necessarie to be kept and obeyed M. Perkens ANSWERE It is likely that this Epistle to the Thessalonians was the first that euer PAVL wrote to anie Church and then some-things needefull to saluation might de deliuered by word of mouth but that was afterwardes written in some others of his Epistles REPLIE OBserue first that insteede of Traditions according to the Greeke and Latine word they translate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances euer flying the word Tradition where any thing is spoken in commendation of them But if any thing sound against them then thrust they in the word Tradition although the Greeke word beare it not See for this their corruption and many other a learned Treatise named The Discouerie of false translations penned by Maister GREGORIE MARTIN a man most singulerly conuersant in the Greeke and Hebrue tongues Secondlie is it not plaine dotage to auouch that this seconde Epistle to the Thessalonians was the first that euer hee wrote Surely if none of his other were written before it yet his firste to the same Church muste needes haue bene written before it But let vs giue the man leaue to dreame some-times To the poynt of the answere that all was written after in some other of his Epistles which before had bene deliuered by word of mouth How prooueth M. P. that the man hath such confidence in his owne worde that hee goeth not once about to prooue it Good Sir hold you not here that nothing is needefull to be beleeued which is not written in the word Shew vs then where it is written in the word that Saint PAVL wrote in his later Epistles that which he taught by word of mouth before or else by your owne rule it is not needefull to beleeue it But yet for a more full satisfaction of the indifferent reader I will set downe the opinions of some of the auncientest and best Interpreters of this place of the Apostle that we may see whether they thought that S. PAVL committed all to writing and left nothing by Tradition S. CHRYSOSTOME in his most learned and eloquent Comentaries vpon this text concludeth thus Hereupon it is manifest that the Apostles deliuered not all in their Epistles but many things also vnwritten and those things are aswell to be beleeued as the written OECVMENIVS and THEOPHILACTVS vpon that place teache the same S. BASIL * De spu cap. 27. speaketh thus I hold it Apostolicall to perseuer in Traditions not written for the Apostle sayeth I commend you that ye are mindfull of my precepts and do hold the Traditions euen as I deliuered them vnto you and then alleageth this text Hold the Traditions which you haue receiued of mee either by Word or Epistle S. IOHN DAMASCEN accordeth with the former saying * Lib. 4. De fide cap. 17 That the Apostles deliuered many things without writing S. PAVL doth testifie when he writeth Therefore brethren stand and hold the Traditions which haue bene taught you either by word of mouth or by Epistle These holy and judicious expositors of S. PAVL free from all partialitie gather out of this text of his that many things necessarie to be beleeued euen vntil their daies remained vnwritten and were religiouslie obserued by Tradition which throweth flat to the ground M. P. his false supposition fenced with neither reason nor authotie that S. PAVL put in writing afterward all that he had first taught by word of mouth Moreouer S. PAVL immediatly before his death in one of the last of his Epistles commandeth his deare disciple TIMOTHY * 2. Tim. 2. To commend vnto the faithfull that which he heard of him by many witnesses not that only which he should finde written in some of his Epistles or in the written Gospell The second Argument for Traditions is this to beleeue that there be so many bookes of holy Scripture and no more and that those be they which are commonly taken so to be is very necessarie to saluation now this is not to be found written in any place of holy Scripture but is receiued onely by Tradition wherefore it is necessarie to saluation to beleeue some Tradition M. P. answereth that the bookes of the Old and New Testament be Scripture is not beleeued on bare Tradition but by the bookes themselues on this maner Let the man who
giuen any credit vnto the Apostles doctrine vnlesse by S. PETER and the other Apostles it had bene first examined and approoued * Tertal li. 4. in M rc Hierom. ep 89. que est 11. inter ep Augustinâ— August lib 28. cont faâ—st c. 4 Againe when there arose a most dangerous question of Abrogating MOSES Lawe Was it left to euerie Christian to decide by the written Worde Or would many of the faithful beleeue S. PAVL that worthie Apostle in the matter Not so but vp they went to Ierusalem to heare what the Pillers of the Church would saye Where by the decree of the Apostles in counsell the controuersie was ended Which S. PAVL afterward deliuered in his Preaching commanding all to obserue and keepe the decree and ordinance of the Apostles * Act. 16. And if it would not be tedious I could in like maner shew how in like sort euery hundreth yeere after errors and heresies rising by misconstruction of the written Word they were confuted and rejected not by the written Worde onely but by the sentence and declaration of the Apostles Schollers and successors See Cardinall BELLARMINE * Tom. 1 lib 3. cap 6 I will onely recorde two noble examples of this recourse vnto Antiquitie for the true sense of Gods word The first out of the Ecclesiasticall Historie * Lib. 11. cap. 9 whereof Saint GREGORY NAZIANZEN and Saint BASIL two principall lights of the Greeke Church this is recorded They were both noble men brought vp together at Athens And afterwarde for thirteene yeeres space laying aside all profaine bookes imployed their studie wholie in the holy Scriptures The sense and true meaning whereof they sought not out of their owne Iudgement and presumption as the Protestants both doe and teach others to doe but out of their Predecessors writings and authoritie namelie of such as were knowen to haue receiued the rule of vnderstanding from the Tradition of the Apostles These be the verie wordes The other example shall be the principall pillar of the Latine Church S. AVGVSTINE who not only exhorteth aduiseth vs to follow the decree of the auncient Church if we will not be deceiued with the obscuritie of doubtful questions * Lib. cont Crescon cap. 33. but plainely affirmeth That he would not beleeue the Gospel if the authoritie of the Church did not mooue him vnto it * Cont. ep fund c. 5. Which words are not to be vnderstood as Caluin would haue them that S. AVGVSTINE had not bene at first a Christian if by the authoritie of the Church hee had not bene thereunto perswaded but that when he was a learned and Iudicious Doctor and did write against Heretikes euen then he would not beleeue these bookes of the Gospell to haue bene penned by diuine inspiration and no others and this to be the true sense of them vnlesse the Catholike Church famous then for antiquitie generallity and consent did tell him which and what they were So farre was he off from trusting to his owne skill and judgement in this matter which notwithstanding was most excellent This matter is so large that it requireth a whole question but being penned vp within the compasse of one objection I will not dwell any longer in it but here fold-vp this whole question of Traditions in the authorities of the auncient Fathers out of whom because I haue in answering M. P. and else-where as occasion serued cited alreadie many sentences I will here be briefe S. IGNATIVS the Apostles Scholler doth exhort all Christians * Euseb lib 30.36 To sticke fast vnto the Traditions of the Apostles some of which he committed to writing POLICARPVS by the authoritie of the Apostles words which he had receiued from their owne mouthes confirmed the faith full in trueth and ouerthrew the Heretikes * Ibid. lib 5 cap. 20. S. IRENEVS who imprinted in his heart Apostolicall Traditions receiued from POLICARP sayeth * If there should be a controuersie about any meane question ought wee not to runne vnto the most auncient Churches in the which the Apostles had conuersed and from them take that which is cleere and perspicuous to define the present question For what if the Apostles had not written any thing at all must we not haue followed the order of Traditions which they deliuered to them to whom they deliuered the Churches ORIGEN teacheth that the Church receiued from the Apostles by Tradition to baptize Infants * Rom. 6 ATHANASIVS sayeth e Lib. de decret Nâ—caeni conâ— We haue prooued this sentence to haue bene deliuered from hand to hand by Fathers to Fathers but ye O new Iewes and sonnes of Caiphas what Auncestors can ye shew of your opinion S. BASIL hath these words * De Spâ— Sanct. c. 2 We haue the doctrine that is kept and preached in the Church partly written and part we haue receiued by Tradition of the Apostles in mysterie both which be of the same force to godlinesse and no man opposeth against these who hath at the least but meane experience of the Lawes of the Church See GREGORY NAZIANZ Orat. 1. in Iulian. Because I haue cited alreadie some of the Latine Auncient Doctors Insteede of the rest I will recorde out of them in a worde or two how olde rotten Heretikes vsed alwaies to reject vnwritten Traditions and flie wholy vnto the written worde See the whole booke of TERTVLLIANS prescriptions against Heretikes which principally handleth this verie poynt The same doth IRENEVS witnesse of the Valentinians and Marcionis * Lib. 3. c. 2 The Arrians common song vnto the Catholikes was I will not admit to be read any words that are not written in the Scriptures as witnesseth S. HILARY in his booke against CONSTANTIVS the Emperour against whom he alleadgeth the preaching of the Apostles and the authoritie of the auncient Bishops expressed in his liuely colours S. AVGVSTINE some thousand two hundreth yeeres agoe recordeth the very forme of arguing which the Protestants vse now-a-daies in the person of Maximinus an Arrian in his first booke against him in the beginning If thou shalt saith this Heretike bring any thing out of the Scriptures which is common to all wee must needes heere thee but these wordes which are without the Scriptures are in no sorte to bee receiued of vs when as the Lorde himselfe hath admonished vs and said in vaine doe they worship me teaching commandements and precepts of men How S. AVGVSTINE opposed against them vnwritten Traditions hath ben afore declared The like doth S. BERNARD affirme of certaine Heretikes of his time called * Hom. 62 Cantica Apostolici So that most truely it may be concluded that euen as we Catholikes haue learned of the Apostles and auncient Fathers our noble progenitors to stand fast and hold the Traditions which we haue receiued by worde of mouth aswell as that which is written Euen so the Protestants haue receiued as it were from hand to hand of their
doctrine of the Roman Church nor said in all her seruice We say Shew thyselfe to be a mother but it is not added by commaunding thy Sonne that is your glosse which is accursed because it corrupteth the text for it followeth in that place Sumat per te preces c. Present our prayers to him that vouchsafed to be borne of thee for vs. If any priuat person by meditation pearcing more profoundly into the mutuall loue and affection of such a Sonne towardes so worthie a Mother doe deeme her prayers as forcible in kindnes as if they were commaundements and in that sence call them commaundements according to the French phrase Vos priers me sont des commandements that may be donne without derogation to Christs supreame dignity and with high commendation of his tender affection vnto his reuerent best beloued mother Wherefore to conclude this Epistle if there be no waightier cause then this by you here produced why you your adherents doe not reconcile your selues vnto the Church of Rome you may shortly by Gods grace become new men For we are so farre off from making our Sauiour Christ a Pseudochrist or from drawing one jote of excellency from his soueraigne power merits or dignity that we in the very points by you put downe doe much more magnifie him then you do For in maintayning the authority by him imparted vnto his deputies our spirituall Magistrates and of their merits and satisfaction We first say that these his seruants prerogatiues be his free gifts of more grace bestowed on whome he pleaseth which is no small prayse of his great liberality And withall affirme that there is an infinite difference betweene his owne power merits and satisfaction and ours Wherein his soueraigne honour is preserued entire to himselfe without any comparison Now you make Christs authority so base his merits and satisfaction so meane that if he impart any degree of them vnto his seruants he looseth the honour of all from himselfe Whereupon it followeth inuincibly if you vnfeignedly seeke CHRIST IESVS his true honour and will esteeme of his diuine giftes worthelie you must hold out no longer but vnite your selfe in these necessary heades of Religion vnto the Catholike Church of Rome which so highly exalteth him both in his owne excellency and in his singuler giftes to his subjects AN ANSWERE TO THE PREFACE VPON your preface to the reader I will not stand because it toucheth no point of controuersie let it be declared in your next what you meane when you desire your reformed Catholike to hold the same necessarie heades of Religion with the Roman Church for if the Roman Church doth erre in the matter of faith and iustification in the number and vertue of the Sacraments in the bookes and interpretation of the word of God if she raze the foundation and make Christ a Pseudochrist and an Idoll to omitte twenty other errors in substantiall points of faith as in this your small discourse you would perswade there will remayne verie fewe necessarie heades of Religion for them to agree in And be you wel assured that you are so wide from winning Catholikes by this your worke to a better liking of your Religion that you haue taken the high way to lead them to a farre greater dislike of it by teaching that in so many materiall points it differeth so farre from theirs For al Catholikes hold for most assured that which the most auncient learned holy Doctor Athanasius in his creede deliuereth in the 2. verse Which Catholike faith vnlesse euerie man obserue wholy and inuiolably not omitting or shrinking from any one article of it without doubt he shall perish euerlastingly If S. Basil that reuerent blessed Father of the Church doth hold it the duty of euery good Christian rather to loose his life then to condescend to the alteration of any one sillable in matter of faith Theod. 4. his cap. 17. you may be sure that we Catholikes cannot but carry a very base cōceipt of your doctrine who goe about vnder the ouerworne threedbare cloake of reformation to deface and corrupt the purer and greater part of Christian Religion specially when they shall perceiue the most points of your pretended reformation to be nothing else but old rotten condemned heresies newe scoured vp and furbushed so in shew made more saleable vnto the vnskilfull as in this treatise shall be proued in euery Chapter THE THEAME OF M. PERKINS PROLOGVE And I heard an other voice from heauen say goe out of her my people that you be not partakers of her sinnes and receiue not of her plagues Reuelat. 18.3 ANSWERE TO THE PROLOGVE Exordium Commune THE learned knowe it to be a fault to make that the entry vnto our discourse which may as properly fit him that pleadeth against vs but to vse that for our proeme which in true sence hath nothing for vs nay rather beareth stronglie for our aduersarie must needes argue great want of iudgement Such is the sentence aboue cited out of S. Iohn by M. PERKINS for it being trulie vnderstood is so farre off from terrifying anie one from the Catholike Roman Church as it doth vehemently exhort all to flie vnto it by forsaking their wicked company that are banded against it For by the purple Harlot in that place is signified as shall be proued presently the Roman Empire as then it was the slaue of Idols and with most bloudy slaughter persecuting Christs Saints Those of the Church of Rome being as nearest vnto it so most subject to that sacrilegious butcherie Wherefore that voice which S. Iohn heard say Goe out of her my people that you be not partakers of her sinnes c. can haue none other meaning then that all they who desire to be Gods people must separate themselues in faith and manners from them who hate persecute the Roman Church as did then the Heathen Emperours now doe all Heretikes Vnlesse they will be partakers of their sinnes consequently of their plagues This shall yet appeare more plainly in the examination of this Chapter Where I will deale friendly with my aduersary aduantage him all that I can that all being giuē him which is any way probable it may appeare more euidently how litle he hath to any purpose out of this place of the Apocalipse whereof all Protestants vaunt and bragge so much both in their bookes pulpits Well then I will admitte that in the 17. 18. Chapters of the reuel by the whoore of Babilon is vnderstood the Roman state and regiment which in lawfull disputations they are not able to proue the most juditious Doctor S. Augustine and diuerse others of the auncient Fathers with the learned troupe of later Interpreters expounding it of the whole corps and society of the wicked And as for the 7. hilles on the which they lay their foundation they are not to be taken literally The Angell of God in the very text it selfe interpreting
the 7. heades of the beast to be aswell 7. Kings as 7. hilles But this notwithstanding to helpe you foreward I will graunt it you because some good writers haue so taken it And therefore omit as impertinēt that which you say in proofe of it What can you inferre hereupon Mary that the Roman Church is that whoore of Babilon fayre soft good Sir how proue you that thus The whoore of Babilon is a state of the Roman regiment ergo the Roman Church is the whoore of Babilon What forme of arguing call you me this By the like sophistication you may proue that Romulus Remus were the purple Harlot which to affirme were ridiculous or which is impious that the most Christian Emperours Constantine and Theodosius were the whoore of Babilon because these held also the state of the Roman Empire and regiment to make short the feeble force of this reason lyeth in this that they who hold the state and gouerne in the same Kingdome must needes be of like affection in Religion which if it were necessarie then did Queene Mary of blessed memorie and her sister Elizabeth carrie the same mindes towards the true Catholike faith because they sate in the same chaire of estate ruled in the same Kingdome See I pray you what a shamefull cauill this is to raise such outcryes vpon A simple Logician would blush to argue in the paruies so loosely yet they that take vpon them to controule the learnedst in the world often fall into such open fallacies Well then admitting the purple Harlot to signifie the Roman state we doe say that the state of Rome must be taken as it was then when these wordes were spoken of it that is Pagan Idolatrous and a hot persecutor of Christians Such it had beene a litle before vnder that bloudy Tyrant Nero and then was vnder Domitian which we confirme by the authority of them who expounde this passage of the Roman state The commentary on the Apocalips vnder Saint Ambrose name sayeth the great whoore sometime doth signifie Rome specially which at that time when the Apostle wrote this did persecute the Church of GOD but otherwise In c. 178. doth signifie the whole Citie of the Diuell And Saint Ierome who applieth the place to Rome affirmeth Libr. 2 cont Iouin that she had before his dayes blotted out that blasphemie written in her forehead because then the state was Christian which before had beene Heathen so that vnto the partie Pagan and not vnto the Church of God he ascribeth these works of the wicked Harlot which also the very text it selfe doth conuince Vers 6. for it hath That she was drunke with the bloud of the Martyrs of Iesus Now the Church of Rome hath not then by the confession of all men drawne any bloud of Christs Saints but in testimony of his truth had powred out abundance of her best bloud Wherefore it is most manifest that the harlot could not signifie the Church of Rome so pure and free from slaughter but the Roman Empire which was then ful gorged with that most innocent and holy bloud Againe that whoore is expounded Vers 18. To be a Citie which had kingdome ouer the Kings of the earth But the Church of Rome had then no kingdome ouer the earth or any temporall dominion at all but the Roman Emperours had such soueraigne commaundement ouer many Kings wherefore it must be vnderstood of them and not of the Church Now to take Kingdome not properly for temporall soueraignty but for spirituall Iurisdiction as some shifters doe is to flie without any warrant from the natiue signification of the word vnto the phantasticall and voluntary imagination And whereas M. PERKINS saith pag. 5. that Ecclesiasticall Rome in respect of state princely dominion and cruelty against the Saints is all one with the heathenish Empire he both seeketh to deceiue and is greatly deceiued he would deceiue in that he doth apply wordes spoken of Rome aboue 1500. yeares agoe vnto Rome as it is at this day and yet if that were graunted him he erreth foulie in euery one of his particles For first touching princely dominion the Roman Empire held then all Italy all France all Spayne all England a great part of Germany of Asia and also of Afrike hauing their Proconsulles and other principall Officers in all those Countries drawing an hundred thousand millions in mony and many other commodities out of them Wherefore in princely dominion and magnificall state it surmounted Ecclesiasticall Rome which hath not temporall dominion ouer the one halfe of that one kingdome of Italy more then an hundred degrees And as for persecution the Empire slewe and caused to be slayne more Saints of God in one yeare then the Church of Rome hath donne of reprobates and obstinate heretikes in 1600. yeares Hauing thus proued that the whoore of Babilon signifieth the heathen state of Rome and not the Ecclesiasticall let vs now heare vvhat you ay against it Marry that the distinction of the Empire of Rome and Church of Rome is foolish and coyned of late to serue our turne which to be farre otherwise I proue out of those very Authors who doe interpret that harlot to signifie Rome who are neither foolish nor of late dayes you haue heard it before out of S. Ambrose cōmentaries And farther we gather it out of S. Hierome in the Epistle which you cite for he hauing resembled Rome vnto Babilon for the multitude of the wicked which yet remayned in it pointeth out a more pure part saying There is in deede the holy Church there are the triumphant monuments of the Apostles and Martirs there is the true confession of Christ there is the faith praysed by the Apostle c. Be not there expressed two distinct parts of Rome Againe Tertullian who liued in the second hundreth yeare vnder those persecuting Emperours saith in one place that Babilon is a figure of Rome Lib. cont Iud. De prescript c. 16 in respect of her proude Empire and persecution of the Saints And in an other that Rome was most happie for her holy Church vnto which the Apostles with their bloud had poured forth their whole doctrine see a playne distinction betweene the Heathen Empire and the holy Church of Rome Which finally may be gathered out of the expresse word of God Where the Church in Babilon coelect 1. Pet. 5. is distinguished from the rest of that city which was Pagan You say but without any authour that Babilon there doth not signifie Rome but either a city in Egipt or Assyria But Eusebius lib. 2. his c. 14. S. Ierom de Eccles script vers Marcus with other Authors more worthy of credit doe expounde it of Rome And you your selues take Babilon for Rome where you thinke that any hold may be taken against it as in the 17. of the reuel but in S. Peters Epistle they wil none of it because it would proue too playnlie that S.
that you finde no reliefe at all in Saint Bernard touching the mayne point that either the Pope or Church of Rome is Antichrist And all the world might meruaile if out of so sweete a Doctor and so obedient vnto the Pope anie such poison might be sucked Lib. 2. de Cons ad Fugea specially weighing well what he hath written vnto one of them to whome he speaketh thus Goe to let vs yet enquire more diligently who thou art and what person thou bearest in the Church of God during the time Who art thou A great Priest the highest Bishoppe thou art the Prince of Bishops the heire of the Apostles and in dignity Aaron in authority Moyses in Power Peter thou art he to whome the Keyes were deliuered to whom the sheepe were committed There are indeede also other Porters of Heauen and Pastors of flockes but thou art so much the more glorious as thou hast inherited a more excellent name aboue them they haue their flocks allotted to them to each man one but to thee all were committed as one flocke to one man thou art not only Pastor of the sheepe but of all other Pastors thou alone art the Pastor And much more to this purpose which being his cleare opinion of the Pope how absurd is it out of certayne blinde places broken sentences of his to gather that he thought the Pope of Rome to bee neither sheepe nor Pastor of Christs Church but verie Antichrist himselfe There is a grosse fault also in the Canon of Pope Nicolas as he citeth it that the Popes was to be created by the Cardinals Bishops of Rome As though there were some 30. or 40. Bishops of Rome at once but of the matter of election else where M. PERKINS hauing lightly skirmished with a broken sentence or two out of one Catholike Authour flyeth to a late heretike called Ioachim and quoteth Iewell for relator of it A worshipfull testimonie of one heretike and that vpon the report of an other he the most lying Authour of these dayes As for the late Poet Petrarke his wordes might easely be answered but because he quoteth no place I will not stand to answere it But to close vp this first combat a sentence is set downe out of the famous Martir Ireneus that Antichrist should be Lateinos a Roman Here be as many faults as words That learned auncient Doctor discoursing of Antichrist his proper name Cap. 13. out of these wordes of the reuel the number of the beast is 666. And obseruing the letters of the greeke Alphabet by which they doe number as we doe by ciphers sayeth that among others the word Lateinos doth contayne those letters which amount just to the number of 666. and consequently that Antichrists proper name perhaps might bee Lateinos but more likely it is to be Teitan as he sayeth there and lastly that it is most vncertayne what his name shall be See the place gentle reader learne to beware of such deceiptfull merchants as make no conscience to corrupt the best Authours and being often warned of it will neuer learne to amēd Ireneus leaueth it most doubtfull what shall be Antichrists name And among diuerse wordes esteemeth Lateinos to be the vnlikeliest And yet M. PERKINS reporteth him to say resolutely that his name shall be Lateinos and then to make vp the matter turneth Lateinos a proper name with S. Ireneus into Roman an appellatiue which noteth only his country Fie vpon that cause which cannot be vpholden and maintayned but by a number of such paltry shiftes Thus come we at length to the end of M. PERKINS proofs reproofs in his prologue where we finding litle fidelity in his allegations of the fathers badde construction and foule ouersight in the text of holy Scripture briefly great malice but slender force against the Church of Rome we are to returne the words of his theame to all good Christians Goe out of her my people Forsake the enemies of the Roman Church And as our Ancestors did the Pagan Emperours who drewe out her most pure bloud so let vs flie in matters of faith Religion from all heretikes that of late also spared not to shedde abundance of the same most Innocent bloud vnlesse to your greater condemnation you had leifer be partakers of her sinnes and receiue of her plagues And because I purpose God willing not only to confute what M. PERKINS bringeth against the Catholike doctrine but some what also in euerie Chapter to fortifie and confirme it I will here deliuer what some of the most auncient most learned most holy Fathers doe teach concerning ioyning with the Church and Pope of Rome from whose society Protestants labour tooth and nayle to withdawe vs. And because of this we must treat more amply in the question of supreamacie I will vse here their authority onely whome M. PERKINS citeth against vs. S. Bernard is cited already S. Ireneus Scholler of S. Policarpe he of S. Iohn the Euangelist of the Church of Rome writeth thus To this Church Lib. 3. c. 3. by reason of her more mighty principality it is necessarie that euery Church that is the faithfull on all sides to condescend and agree in and by which alwayes the tradition of the Apostles hath beene preserued of them that be round about her Saint Ierome writing to Damasus Pope of Rome sayeth I following none as chiefest but Christ doe in participation ioyne with thy blessednesse that is with the chayre of Peter I knowe the Church to be builded vpon that Rocke Whosoeuer doth eate the Paschall Lambe out of this house is a profane fellowe he that is not found within the Arke of Noe shall when the floudes arise perish And a litle after I knowe not Vitalis I refuse Meletius I take no notice of Paulinus he that gathereth not with thee scattereth that is he that is not with Christ is with Antichrist Marke and embrace this most learned Doctors Iudgement of joyning with the See of Rome in all doubtfull questions he would not trust to his owne wit skill which were singuler nor thought it safe to rely vpon his learned wise neighbours he durst not set vp his rest with his owne Bishoppe Paulinus who was a man of no meane marke but the Patriarke of Antioch but made his assured stay vpon the see of Rome as vpon an vnmoueable Rocke with which sayeth he if we doe not communicate in faith and Sacraments we are but profane men voyde of all Religion In a word we belong not to Christ but be of Antichrists trayne See how flat contrary this most holy auncient Father is to M. PERKINS M. PERKINS would make vs of Antichrists bande because we cleaue vnto the Bishoppe of Rome Whereas S. Hierome holdeth all to appertayne to Antichrist who be not fast lincked in matters of Religion with the Pope and See of Rome And so to conclude with this point euery true Catholike must say with S. Ambrose Lib.
of God whereby he accounteth and esteemeth that righteousnes which is in Christ as the righteousnes of that sinner which beleeueth in him By Christs righteousnes we are to vnderstand two thinges first his sufferings specially in his death and passion secondly his obedience in fulfilling the lawe both which goe together for Christ in suffering obeyed and obeying suffered And the very shedding of his bloud to which our saluation is ascribed must not onely be considered as it is passiue that is a suffering but also as it is actiue that is an obedience in which he shewed his exceeding loue both to his father and vs and thus fulfilled the lawe for vs. 3. Rule That iustification is from Gods mercies and grace procured onely by the merite of Christ 4. Rule That man is iustified by faith alone because faith is that alone instrument created in the hart by the Holy Ghost whereby a sinner laieth holde of Christs righteousnes and applies the same to him selfe There is neither hope nor loue nor any other grace of God within man that can doe this but faith alone now of the Doctrine of the Roman Church Because M. PERKINS settes not downe well the Catholikes opinion I will helpe him out both with the preparation and justification it selfe and that taken out of the Councel of Trent Where the very wordes concerning preparation are these Sess 6. c. 6. Men are prepared and disposed to this iustice when being stirred vp and helped by Gods grace they conceiuing faith by hearing are freely moued towardes God beleeuing those thinges to be true which God doth reueale and promise â—â—â—â—ely that he of his grace doth iustifie a sinner through the redemption that is in CHRIST IESVS And when knowledging them selues to be sinners through the feare of Gods iudgementes they turne them selues to consider the mercie of God are lifted vp into hope trusting that God will be mercifull vnto them for Christs sake and beginning to loue him as the fountayne of all iustice are there by moued with hatred and detestation of all sinnes Finally they determine to receiue baptisme to beginne a new life and to keepe all Christs commaundements After this disposition or preparation followeth Iustification and for that euery thing is best knowne by the causes of it all the causes of Iustification are deliuered by the Councell in the next Chapter which briefly are these The finall cause of the Iustification of a sinner is the glorie of God the glory of Christ and mans owne iustification the efficient is God the meritorious CHRIST IESVS Passions the instrumentall is the Sacrament of Baptisme the onlie formall cause is inherent iustice that is Faith Hope and Charity with the other giftes of the Holy Ghost powred into a mans soule at that instant of iustification Of the iustification by faith and the second iustification shall be spoken in their places So that we agree in this point that iustification commeth of the free grace of God through his infinite mercies and the merits of our Sauiours Passion and that all sinnes when a man is justified be pardoned him The point of difference is this that the Protestants hold that Christs Passion and obedience imputed vnto vs becommeth our righteousnes for the wordes of justice and justification they seldome vse and not any righteousnes which is in our selues The Catholikes affirme that those vertues powred into our soules speaking of the formall cause of iustification is our iustice and that through that a man is iustified in Gods sight and accepted to life euerlasting Although as you haue seene before we hold that God of his meere mercie through the merits of CHRIST IESVS our Sauiour hath freely bestowed that iustice on vs. Note that M. PERKINS comes to short in his second rule when he attributeth the merits of Christs suffringes to obedience whereas obedience if it had beene without charity would haue merited nothing at Gods handes And whereas M. PERKINS doth say that therein we raze the foundation that is as he interpreteth it in his preface we make Christ a Pseudochrist we auerre that herein we doe much more magnifie Christ then they doe for they take Christs merits to be so meane that they doe but euen serue the turne to deface sinne and make men worthie of the joyes of heauen Nay it doth not serue the turne but only that God doth not impute sinne vnto vs. We contrarywise doe so highly esteeme of our Sauiours inestimable merits that we hold them wel able to purchase at Gods handes a farre inferiour justice and such merits as mortall men are capable of and to them doe giue such force and value that they make a man just before God and worthy of the Kingdome of heauen as shall be proued Againe they doe great iniury to Gods goodnes wisedome and justice in their justification for they teach that inward justice or sanctification is not necessary to justification Yea their Ring-leader Luther saith That the iustified can by no sinnes whatsoeuer except he refuse to beleeue lose their saluation Wherein first they make their righteous man Like as our Sauiour speaketh to sepulchers whited on the out side with an imputed justice but within full of iniquity and disorder Then the wisdome of GOD must either not discouer this masse of iniquity or his goodnesse abide it or his justice either wipe it away or punish it But say they he seeth it well enough but couereth it with the mantle of Christs righteousnesse Why can any thing be hid from his sight it is madnesse to thinke it And why doth he not for Christes sake deface it and wipe it cleane away and adorne with his grace that soule whome he for his sonnes sake loueth and make it worthy of his loue and kingdome What is it because Christ hath not deserued it So to say were to derogate from the infinite value of his merits Or is it for that God cannot make such justice in a pure man as may be worthy of his loue and his kingdome And this were to deny Gods power in a matter that can be donne as we confesse that such vertue was in our first father Adam in state of innocencie And M. PERKINS seemes to graunt Pag. 77. That man in this life at his last gaspe may haue such righteousnesse If then we had no other reason for vs but that our justification doth more exalt the power and goodnes of God more magnifie the value of Christs merits and bringeth greater dignity vnto men our doctrine were much better to be liked then our aduersaries who cannot alleage one expresse sentence either out of holy Scriptures or auncient Fathers teaching the imputation of Christs righteousnesse vnto vs to be our justification as shall be seene in the reasons following and doe much abase both Christs merits and Gods power wisdome and goodnesse Now to their reasons M. PERKINS first reason is this That which must be our righteousnesse before God must satisfie the iustice of
loe doe we with delight fulfill them For as the Apostle witnesseth Rom. 13. Charity is the fulnes of the lawe And He that doth loue his neighbour hath fulfilled the lawe Which Christ himselfe teacheth when he affirmeth â—lath 22. That the whole lawe Prophets depend vpon these two commaundements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charity we hold it to be the principall part of inherent justice they say that their justifying faith can neuer be seperated from it So that a righteous man being also indued with charity is able thereby to fulfill the whole lawe Let vs adjoyne vnto these Authorities of holy write the testimony of one auncient Father or two Serm. in ilâ—ud Attenâ—ie tibi De nat gra cap. 69. S. Basil affirmeth That it is impious and vngodly to say that the commaundements of the spirit be vnpossible S. Augustine defineth That we must beleeue firmely that God being iust good coulde not commaunde thinges that be impossible for vs to fulfill The reason may be that it is the part of a tyrant and no true lawemaker to commaund his subjectes to doe that vnder payne of death which he knowes them no way able to performe for those were not to be called lawes which are to direct men to that which is just but snares to catch the most diligent in and to binde them vp to most assured perdition Wherefore it was afterward decreed in an approued Councell of Aransican 2. Can. vlt. as an article of faith in these wordes This also we beleeue according to the Catholike faith that all men baptised by grace there receiued with the helpe and cooperation of Christ both can ought to keepe and fulfill those thinges which belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commaundements Math. 19. If thou wilt enter into life keepe the commaundements This by the way concerning the possibility of fulfilling the lawe THAT GOOD WORKES BE NOT STAYNED WITH SINNE NOVV that just mens workes be not sinnes which I proue first by some workes of that patterne of patience Iob. Of whome it is written that notwithstanding all the Diuels power and craft in tempting of him He continued still a single harted and an vpright man departing from euill Cap. 2. and preseruing his innocency If he continued and innocent he sinned not Againe if in all these instigations to impatience he remayned patient these his workes were perfect For S. Iames saith Esteeme it my brethren Cap. 1. all ioy when you shall fall into diuers temptations knowing that the probation of your saith worketh patience And let patience haue a perfect worke that you may be perfect and entire fayling in nothing 2 King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord proued my hart thou hast visited me in the night Psal 16. thou hast tried me in fire and there was no iniquity founde in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of recorde That Dauid did that 3. Reg. 15. which was right in the sight of our Lord and not only in the sight of men and turned from nothing that he commaunded him all the dayes of his life except only the matter of Vrias the Hethite 3 The Apostle affirmeth 1 Cor. 3. That some men doe builde vpon the only foundation Christ Iesus golde siluer and pretious stones that is being choyce members of Christes Catholike Church doe many perfect good workes such as being tried in the fornace of Gods judgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing beene so proued in fire it would haue beene found out 4 Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quicke sacrifice holy and acceptable to God the same offering spirituall sacrifices acceptable to God And S. Paul calleth almes bestowed on him in prison Phil. 4. an acceptable sacrifice of sweete sauour and pleasing God But nothing infected with sinne al which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sinne or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweete sauour before him and a gratefull sacrifice to him were blasphemy wherefore we must needes confesse that such workes which so well pleased him were not defiled with any kinde of sinne Finally many workes in holy write be called good as Math. 5. 1. Tim. 6. Ephes 2. That they may see your good workes to be rich in good workes Wee are created in CHRIST IESVS to good workes but they could not trulie be called good workes if they were infected with sin For according to the judgement of all learned Diuines it can be no good worke that fayleth either in substance or circumstance that hath any one fault in it For Bonum ex integra causa malum exquolibet defectu Wherefore we must either say that the H. Ghost calleth euill good which were blasphemy or else acknowledge that there be many good workes free from all infection of sinne In lieu of the manifolde testimony of Antiquity which doth nothing more then recommend good workes and paint out the excellencie of them I will set downe one passage of S. August wherein this very controuersie is distinctly declared and determined thus he beginneth The iustice through which the iust man liueth by faith because it is giuen to man by the spiritte of grace is true iustice Li. 3. cont duas epist Felag c. 7. the which although it be worthely called in some men perfect according to the capacitie of this life yet it is but small in comparison of that greater which man made equall to Angelles shall receiue Which heauenly iustice he that had not as yet said himselfe to be perfect in regard of that iustice that was in him and also imperfect if it be compared to that which he wanted But certainely this lesser iustice or righteousnesse breedeth and bringeth forth merittes and that greater is the rewarde thereof Wherefore he that pursueth not this shall not obtayne that Hitherto S. Augustine Note first that he defineth the justice which we haue in this life to be true justice which is pure from all injustice and iniquity Then that it is also perfect not fayling in any dutie which we be bound to performe Lastly that it bringeth forth good workes such as merit life euerlasting True it is also that this justice
containe in them all doctrine needfull to saluation whether it concerne faith or maners and acknowledge no Traditions for such as hee who beleeueth them not cannot be saued Before wee come to the Protestants reasons against Traditions obserue that we deuide Traditions into three sorts The first we tearmed Diuine because they were deliuered by our blessed Sauiour who is God The second Apostolicall as deliuered by the holy Apostles The third Ecclesiasticall instituted and deliuered by the Gouernours of the Church after the Apostles daies And of these three kindes of Traditions we make the same account as of the writings of the same Authors to wit we esteeme no lesse of our Sauiours Traditions than of the soure Gospels or any thing immediatly dictated from the holy Ghost Likewise asmuch honor credit do we giue vnto the Apostles doctrine vnwritten as writtē For incke paper brought no new holines nor gaue any force and vertue vnto either Gods on the Apostles words but they were of the same value and credit vttered by word of mouth as if they had bene written Here the question is principally of diuine Traditions which we hold to be necessarie to saluation to resolue determine many matters of greater difficultie For we deny not but that some such principall poynts of our Faith which the simple are bounde to beleeue vnder paine of damnation may bee gathered out of the holie Scriptures as for example that God is the Creator of the world Christ the Redeemer of the world the Holy Ghost the Sanctifier and other such like Articles of the Creede M. P. goeth about to prooue by these reasons following that the Scriptures containes all matter of beleefe necessary to saluation Testimonie * Deut. 4.2 Thou shalt not adde to the words that I command thee nor take any thing there from Therefore the written worde is sufficient for all doctrine pertaining to saluation If it be saide that this is spoken as well of the vn-written as written worde for there is no mention in the texte of the written worde then M. P. addeth that it must bee vnderstood of the written worde onely because these wordes are as a certaine preface set before a long Comentarie made vpon the written Law ANSWERE Let the words be set where you will they must not bee wrested beyond their proper signifycation The words cited signifie no more then that wee must not either by addition or subtraction change or peruert Gods commandements whether they be written or vnwritten Now to infer that because they areas a preface vnto MOSES Law that therfore nothing must be added vnto the same Law is extreame dotage Why then were the bookes of the Old Testament written afterward if God had forbidden any more to be written or taught besides that one booke of Deuteronomy Shall we thinke that none of the Prophets that liued and wrote many volumes after this had not read these words or that they either vnderstood them not or that vnderstanding them well did wilfullie transgresse against them one of these the Protestants must needes defend or else for very shame surcease the alleadging of this text for the all-sufficiencie of the written word M. P. His testimonie * Esa 8.2 ◠To the Law and testimonie if they speake not according to this word it is because there is no light in them Here the Prophet teacheth saith M. P. What is to be done in cases of difficultly men must not runne to the Wizardes and Soothsayers but to the Lawe and to the Testimonie commending the written word as sufficient to resolue all doubts whatsoeuer ANSWERE By the Lawe and testimonie in that place the fiue bookes of MOSES are to bee vnderstood if that written Worde bee sufficient to resolue all doubts what-so-euer What neede wee then the Prophets what neede wee the Euangelists and the Epistles of the Apostles What Wizarde would haue reasoned in such sorte The Prophet willeth there that the Israelites who wanted wit to discerne whether it be better to flie vnto God for councell than vnto Wizardes and Sooth-sayers to see what is written in the Lawe of MOSES concerning that poynt of consulting-Wizards which is there plainely forbidden in diuerse places Now out of one particular case whereof there is expresse mention in the written worde to conclude that all doubts and scruples whatsoeuer are thereby to be decided is a most vnskilfull parte arguing as great want of light in him as was in those blinde Israelites 3. Testimonie * Iohn 20.31 These things were written that ye might beleue that IESVS is the CHRIST and in beleeuing might haue life euerlasting Here is set down the full end of the Gospell that is to bring men to faith and consequently to saluation to which the whole scripture alone is sufficient without Traditions ANSWERE Here are more faults than lines First the text is craftily mangled Things being put insteede of Miracles For S. IOHN sayeth Many other Miracles CHRIST did c. but these were written c. Secondly S. IOHN sayth not that for faith we shall be saued but beleeuing we should haue saluation in his name which hee clipped off thirdly remember to what faith S. IOHN ascribes the meanes of our saluation not to that whereby we applie vnto our selues Christs righteousnes but by which we beleeue IESVS to be CHRIST the MESSIAS of the Iewes and the Sonne of God which M. P. also concealed Now to the present matter S. IOHN saith that these miracles recorded in his Gospell were written that wee might beleeue IESVS to bee the Sonne of God and beleeuing haue saluation in his name c. Therefore the written word containes all doctrine necessarie to saluation ANSWERE S. IOHN speakes not a word of doctrine but of myracles and therefore to conclude sufficiencie of doctrine out of him is not to care what one sayeth But M. P. sore-seeing this sayeth it cannot be vnderstood of miracles onely for miracles without the doctrine of CHRIST can bring no man to life euerlasting True and therefore that texte speaking onely of myracles prooueth nothing for the sufficiencie of the written Worde CHRISTS miracles were sufficient to prooue him to bee the Sonne of GOD and their MESSIAS But that prooueth not Saincte IOHNS Gospel to containe al Doctrine needful to saluation For many other poynts of faith must be beleeued also And if it alone be sufficient what neede we the other three Gospelles the Actes of the Apostles or any of their Epistles or the same S. IOHNS Reuelations Finallie admit that S. IOHNS Gospell were all-sufficient yet should not Traditions be excluded for Christ sayeth in it in plaine tearmes * Ioh. 16. that he had much more to saye vnto his Apostles but they as then being not able to be are it he reserued that to be deliuered vnto them afterward of which high mysteries S. IOHN recordeth not much in his Gospell after Christs resurrection and so many of them must needes be deliuered by
is indued with the spirit of discerning reade the bookes and consider first the Author of them who is God then the matter contained which is diuine the maner of speech which is full of majestie in simple words Lastly the end aymed at which is Gods honor and by this meanes he shall discerne any parte of Scripture from the writings of men whatsoeuer REPLIE A Wise and deepe obseruation I warrant you and well-worthy a graue Author Let vs examine it briefely first he wil haue his man endued with the spirit of discerning Who shall endue him with that spirit M. P. seemeth to say that euery Sheepe of Christ hath his spirite But S. PAVL * 1. Cor. 12 teacheth plainely the contrarie that some certaine onely haue the judgement to discerne And touching this matter of discerning which bookes are Canonicall which are not Not the learnedst in the Primitiue Church would take vpon him to discerne which they were three hundred yeeres after CHRIST was left vndefined by the best learned whether the Catholike Epistles of S. IAMES and IVDE the second of S. PETER the second and third of S. IOHN and his Apocalips were Canonical or no as is confessed on all parts hath then euery Christian this spirite of discerning when the best Christians wanted it Who more prosound more skilfull to discerne than that subtile and sharpe Doctor S. AVGVSTINE and yet the Protestants wil not allow him the true spirit of discerning which bookes be Canonicall For he in diuers places of his workes * De doct Christ c. 8 18. de ciui dei 36. lib. cont ep gaudent 2 holdeth the bookes of the Machabees to be Canonical Scriptures and expressely prooueth the booke of Wisdome so to be * De prae dest Sancâ— 14. And yet our Protestants wil not admit them See therefore how foolish and vaine his first rule is Come to the second His second is that he who goeth about to discerne whether the booke be Canonicall or no must consider the Author who is God If he must at the first take God to be the Author of the booke what needes any further labour It must needes be Canonicall that hath God for the Author This mans wits were surelie from home when he discoursed thus and therefore it should be but follie to stand vpon his particularities let this one reason in generall serue to confute him all this maner put together serueth onely to helpe particuler men to discerne which bookes are Canonicall who may easely after their diligent inquirie erre and be deceiued in this poynt because euery man is a lyar * Rom. And if there be no more certain means to assure them of this which is the grounde of all their Religion then euery particular mans discretion and judgement then out of doubt their whole Religion is most vnwisely buylded vpon meane-mens inuentions and discretion who also for the most part doe neither vnderstand the language in which they were first penned nor the vsuall phrases of Scriptures translated that I say nothing of the figures parables prophecies and controuersies which seeme to be and many other difficulties and yet these men need not doubt hauing learned some halfe-dozen-lines of M. P. but that reading anie booke they shall be able presentlie to discerne whether it be Canonicall or no. A goodly mockerie Men were not so taught in the Primitiue Church but the most skilfull and wisest in discerning Canonicall bookes trusted not vnto their owne judgement but learned alwaies vpon Apostolicall Traditions So did CERAPION an auncient holy writer as EVSEBIVS reporteth reject certaine bookes set out in the Apostles names because they had not receiued from their Predecessors any such The like doeth CLEMENT of Alexandria * Cap. 11. and that famous ORIGEN * Cap. 1â— of the same booke who obserue the Ecclesiasticall Canon as he had learned and receiued by Tradition So doth he deliuer his opinion of the foure Euangelistes and other bookes of Canonicall Scripture and not relying on his owne wit which was excellent or learning which was singuler in all manner of languages and matters That S. AVGVSTINE was of the same minde may bee gathered out of these wordes of his * Lib. 35 cap. 6. Contra Faustum Of what booke can there be any assurance if the letters which the Church propagated by the Apostles and by such excellencie declared throughout all Nations doeth teach and holde to be the Apostles should be vncertaine whither they be the Apostles or no. So that hee maketh the declaration of the Church descended of the Apostles to be a sure pillar to rest vpon for the certaine knowledge of Canonicall Scripture and other spirits whatsoeuer if they follow not that rule to be rejected so far is he off from encourageing euerie sheepe of Christs sold to take that weightie matter vpon himselfe as M. P. doth And what can be more against the most prudent prouidence of the diuine wisedome than to permit euery one to be a judge of the bookes of Canonicall Scripture For if all those bookes and no others should passe currant for Canonicall which any Christian taking vpon him the spirit of discerning would censure to be such then awaie with all the Olde Testament because diuers esteemed it to proceed of some euill spirites as witnesses Freueus * Lib. 1. ca. 20.21 22. and Ephiphanius * Haeres 6.6 Yea not onely all the Old must be abrogated but all the New also because it hath many false-hoodes mixed with the truth as some presuming greatly of their spirit skill in discerning did teach so testifyeth S. AVGVSTINE * Lib. 32. cap. 2. Cont. Faust Some would haue had but one of the soure Gospells some fiue some sixe some seauen some rejected all S. PAVLS Epistles Many and those of the faithfull did not admit for Canonicall some of the other Apostles Epistles nor the Reuelations If then the diuine sore-sight of our Sauiour had not preuented this most soule inconueniencie by instituting a more certaine meanes of discerning and declaring which bookes were penned by inspiration of the holy Ghost which not then by leauing it vnto euery mans discretion he might be thought to haue had but slender care of our saluation which euey true Christian hart doth abhorre to thinke and therefore we must needes admit of this most holy and prouident Tradition of them from hand to hand as among the Protestants Brentius doth in his Prologemenis also Kemnitius handling the second kinde of Traditions in his examination of the councell of Trent albeit they reject all other Traditions besides this one The two next arguments for Traditions bee not well propounded by M. P. The third is to be framed thus Either all the bookes of holy Scripture conteine all needfull doctrine to saluation or some certaine of them without the rest not some of them without the rest for then the other should be supersluous which no man holdeth therefore all the
bookes of holy Scripture put together do contayne all necessary instruction Now then the argument followeth but some of those bookes of holy Scripture haue bene lost therefore some poynts of necessarie doctrine contayned in them are not extant in the written worde and consequently to be learned by Tradition M. P. answereth First supposing some of the bookes to be lost that all needfull doctrine which was in them is in some of the others preserued But why did he not solue the Argument proposed were then those bookes supersluous Doth the Holie Ghost set men to pen needelesse discourses which this answere supposeth Therefore he giues a second more shamefull that none be perished which is most contrary vnto the plaine Scriptures * 1. Paral. vlt. 2. Paral 9. as S. IOHN CHRYSOSTOM prooueth * Hom. 9. in Mat. E◠Hom. 7. in priorem ad Corinth where he hath these expresse words That many of the Propheticall bookes are lost may be prooued out of the historie of Paralipomeneon which they translate Cronicles Now as for M. P. gesses that some of them are yet extant but otherwise called some were but little rolles of Paper some profane and of Philosophie I holde them not worth the discussing beeing not much pertinent and avowed one in word onely without either any reason or authoritie M. P. His fourth objection of the Jewish Cabala is a meere dreame of his owne our Argument is this MOSES who was the Pen-man of the Olde Law committed not all to writing but deliuered certaine poynts needefull to saluation by Tradition nor any Law-maker that euer was in any Countrey comprehended al in letters but established many things by customes therefore not likelie that our Christian law should be all written That MOSES did not pen all thus we prooue It was as necessarie for women to be deliuered from Originall sinne as men Circumcision the remedie for men could not possible be applyed to women as euery one who knoweth what circumcision is can tell neither is there any other remedie prouided in the written law to deliuer women from that sinne Therefore some other remedie for them was deliuered by Tradition Item if the Childe were likely to die before the eight daie there was remedie for them as the most learned doe hold yet no where written in the Law Also many Gentils during that state of the Old Testament were saued as IOB and many such like according to the opinion of all the auncient Fathers yet in the Law or any other part of the Old Testament it is not written what they had to beleeue or how they should liue wherefore many things needefull to saluation were then deliuered by Tradition To that reason of his that God in his prouidence should not permit such a losse of any parte of the Scripture I answere that God permitteth much euill Againe no great losse in that according to our opinion who hold that Tradition might preserue what was then lost Now insteede of M. P. his fift reason for vs of milke and stronge meate wishing him a Messe of Pappe for his childish proposing of it I will set downe some authorities out of the written word in proofe of Traditions Our Sauiour said being at the point of his passiō * Ioh. 16.12 that he had many things to say vnto his Apostles but they could not as then beare them * Act. 10. Our Sauiour after his resurrection appeared often vnto his Disciples speaking with them of the kingdome of God of which little is written in any of the Euangelists * 1. Cor. 11 I commende you brethren that you remember me in all things and keepe the Traditions euen as I haue deliuered them to you * 1 Tim. 6. O TIMOTHY keepe the dispositum that is true which I deliuered thee to keepe * 2. Tim. 1 Hold fast by the holy ghost the good things committed vnto thee to keepe which was as S. CHRISOSTOM and THEOPHILACT expounde the true doctrine of CHRIST the true sence of holy Scriptures the right administration of the Sacramentes and gouernment of the Church To which alludeth that auncient holy Martir S. IRENEVS * Lib. 3. c. 4 saying that the Apostles layd vp in the Catholike Church as in a rich treasurie all things that belong to the trueth S. IOHN who was the last of the Apostles left aliue said * Epi. 3.13 that hee had many other things to write not idle or superfluous but would not commit them to inke and pen but referred them to be deliuered by word of mouth And to specifie for example sake some two or three poynts of greatest importance where is it written that our Sauiour the Sonne of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same substance with his father Where is it written that the Holy Ghost proceedeth from the Sonne aswell as from the Father Where is it written that there is a Trinitie that is three persons reallie distincte in one and the very same substance And that there is in our Sauiour CHRIST IESVS no person of man but the substance of God man subsisting in the second person of the Trinitie Be not all and euerie of these principall articles of the Christian faith and most necessarie to be beleeued of the learned and yet not one of them in expresse tearmes written in any parte of the holie Bible Wherefore wee must either admit Traditions or leaue the highest mysteries of our Christian faith vnto the discretion and courtesie of euerie wrangler as shal be more declared in the argument following The sixt and last reason for Traditions Sundrie places of holy Scriptures be hard to be vnderstood others doubtfull whether they must be taken liberally or figuratiuely If then it be put to euery Christian to take his owne exposition euery seueral sect will coyne interpretations in fauour of their own opinions so shal the word of God ordayned only to teach vs the trueth be abused and made an Instrument to confirme all errors To auoide which inconuenience considerate men haue recourse vnto the Traditions and auncient Records of the Primitiue Church receiued from the Apostles and deliuered to the posteritie as the true copies of Gods word see the true Exposition and sense of it and thereby confute and reject all priuate and new glosses which agree not with those auncient and holy Comentaries So that for the vnderstanding of both difficult and doubtfull texts of Scripture Traditions are most necessarie M. P. His answere is that there is no such neede of them but in doubtfull places the Scripture it selfe is the best glosse If there be obserued first the analogie of faith which is the summe of religion gathered out of the cleerest places Secondly the circumstance of the place and the nature and signifycation of the wordes Thirdly the conference of place with place and concludeth that the Scripture is falsely tearmed the matter of strife it being not so of it selfe but by the