Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	church_n	faith_n	5,993	5	6.0238	4	true

Text snippets containing the quad

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

which is not contayned in the written Word and therefore they must admit for a ground of Faith some Word of God not written D. Whyte answered Although at that time when S. Paul wrote the text alledged some part of Gods word was not written yet afterwards all needfull to be belieued was written This D. Whyte said but did not not cannot proue especially out of any parte of the written Word D. Woyte alledged this text Omnis scriptura diuinit 〈…〉 inspirata vtilis est c But as M. Fisher then tould him this Text doth not proue the point which is to be proued For this text doth not say that all which is diuinely inspired was written or that Genesis Exodus and other particuler books are diuinely inspired or that nothing is to be belieued which is not contayned in scripture but only saith That all or euery Scripture diuinely inspired is profitable D. Whyte said Scripture is not onely said simply to be profitable but to be profitable to argue to teach to correct to instruct that the man of God may be perfect and therfore being profitable to all these offices it may be said to be sufficient M. Fisher replyed Although wood be profitable to make the substance of the house to make wainscot to make tables and stooles and other furniture yet hence doth not follow that wood alone is sufficient to build and furnish a house I will notsay that heere D. White was at a Nonplus because I vnderstand that word Nonplus doth not please him but the truth is that to this D. Whyte did make no answere And for my part I professe I do not see what answere he could haue made to the purpose and worthy of that Honorable and vnderstanding Audience D. Whyte therefore without saying any thing to this instance seemed to be weary and giving the paper to M. Fisher had him read on M. Fisher taking the paper read the fourth Point in which was sayd That at the word of God manifested to the Apostles and by them to their immediate hearers was not to cease at their death but was to be continued and propagated without change in and by one or other companie of visible Pastours Doctours and lawfully-sent preachers successiuely in all ages c. All which to be true being at last graunted or not denyed by D. Whyte M. Fisher proposed the first of the two arguments set downe in the aforesaid Paper viz. If there must be in all ages one or other continuall succession of visible Pastours Doctours and lawfully-sent Preachers by whom the vnchanged word of God vpon which Faith is grounded was preserued c preached in all ages since Christ and no other is visible or can be shewed besides those of the Roman Church and such as agree in Faith with them Then none but the Pastours of the Romane Church and such as agree in Faith with them haue that one infallible diuine vnchanged Faith which is necessarie to saluation But there must be such a visible succession none such can be shewed different in Faith from the Pastours of the Roman Church Ergo. Onely the Pastours of the Romane Church and such as agree in Faith with them preserue and teach that one infallible diuine vnchaunged Faith which is necessarie to saluation D. Whyte answered That it was sufficient to shew a succession of visible Pastours teaching vnchanged doctrine in all points fundamentall although not in points not fundamentall M. Fisher replyed saying First that if time permitted he could proue all pointes of diuine Faith to be fundamentall supposing they were points generally held or defined by full authority of the Church to which purpose he did recite the beginning of this sentence of S. Augustine Ferendus est disputator errans in alijs quaestionibus non diligenter digestis nondum plena authoritate Ecclesia firmatis ibi ferendus est error non tantùm progredi debet vt ipsum fundamentum quatere moliatur In which S. Auston insinuateth that to erre in any questions defined by full authority of the Church is to shake the foundation of Faith or to erre in points fundamentall But M. Fisher not hauing the booke at hand and fearing to be tedious in arguing vpon a text which he had not ready to shew passed on and secondly required D. Whyte to giue him a Catalogue of all points fundamentall or a definition or description well proued out of Scripture and in which all Protestants will agree by which one may discerne which be and which be not points fundamentall D. Whyte reiected this demaund as thinking it vnreasonable to require of him a Catalogue or definition or description of Points fundamentall out of Scripture in which all Protestants will agree But considering in what sense D. Whyte did understand this distinction of points fundamentall and not fundamentall to wit that none could be saued who did not belieue all pointes fundamentall rightly and that none should be damned for not belieuing other pointes vnles he did wilfully against his conscience deny or not belieue them M. Fishers demand was both reasonable and most necessary for sith all Protestants agree in houlding it necessarie to be certaine of their saluation and that none can be saued who do not belieue all points fundamentall and that in these pointes one must not content himselfe with implicite Faith but must expressely know them it is most necessary that all Protestants should out of Scripture which they pretend to be their onely Rule of Faith find and conclude with vnanimous consent certainly what is and what is not a fundamentall point of Faith necessary to saluation For whiles some hould more some lesse to be fundamentall and none of them giueth out of Scripture a sufficient rule by which it may be discerned which is and which is not fundamentall how can ech particuler Protestant rest assured that he belieueth expresly all points fundamentall or so much as is necessary and sufficient to make him assured of saluation But to returne to the Relation D. Whyte hauing reiected M. Fishers demand requiring a Catalogue definition or description out of Scripture in which all Protestants will agree said That all those points were fundamentall which were contained in the Creed of the Apostles M. Fisher might haue asked him diuers questions vpon this answere 1. What text of scripture taught him that all the points contained in the Apostles Creed were fundamentall in the sense aforesaid Or That this Creed was composed by the Apostles as a summary of Faith contayning points needfull at least necessitate Praecepti to be expresly belieued by all men The Church indeed so teacheth but the Scripture hath not any text which doth expressly say so or whence by necessarie consequence so much may be gathered and therefore according to Protestant principles permitting nothing to be belieued but Onely Scripture the Apostles Creed ought not to be beleiued as a rule of any point of Faith and much lesse a rule containing all

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

not signanter and expresly make this precise Answere which now he maketh nor scarse any part of it as appeareth by the Relation of the first Conference made by the Iesuite in fresh memory and conferred with D. White himself who did not at that time contradict it in this point Thirdly the reason which moued the Iesuite to say that D. White had secured him as is said in this Relation was for that D. White in the said first Conference graunted that there must be one or other church continually visible which had in all ages taught the vnchanged Fayth of Christ in all points fundamentall and being vrged to assigne such a church D. Whyte expressely graunted that he could not assigne and shew any church different from the Roman which held in all ages all points fundamentall Whence the Iesuite gathered his opinion to be that the Roman church held and taught in all ages vnchanged Fayth in all fundamentall points and did not in any age erre in any point fundamentall Whereupon the Iesuite asked whether errours in points not fundamentall were damnable D. White answered they were not so long as one did not hold them against his conscience which Answere he repeated againe to M. B. asking the same question Out of all which the Iesuite did collect that D. Whites opinion was that the Roman church held all points fundamentall and only erred in points not fundamentall which he accounted not damnable so long as one did not hold them against his conscience and thereuppon the Iesuit might well say that D. White had giuen security to him who holdeth no Faith different from the Roman nor contrary to his owne conscience As for D. Whites saying he could discerne but small loue of truth and few signes of grace in the Iesuite I will let it passe as the censure of an Aduersary looking vpon the Iesuite with eyes of dislyke which is not to be regarded further then to returne vpon him not a like censure but a charitable wish that he may haue no lesse loue of truth nor fewer signes of grace then the Iesuite is thought to haue by those who know him better then D. White doth e The Chaplain noteth that the B. was confident and had reason of his confidence For sayth he To belieue the Scripture and Creed in the sense of the Ancient Primitiue Church to receiue the first fowre Generall Councells so much magnified by Antiquity To belieue all points of doctrine generally receiued as fundamentall in the Church of Christ is a Fayth in which to liue and dye cannot but giue saluation And I would fayne see sayth the chaplain any one point maintained by the church of England that can be proued to depart from the foundation To which I answer first that if to say thus be a sufficient cause of confidence I meruayle why the chaplain maketh such difficulty to be confident of the saluation of Rom. Catholiques who belieue all this in a farre better maner then Protestants do neyther can they be proued to depart from the foundation so much as Protestants do who denying infallible authority to all the Pastours of the cath church assembled in a Generall councell do in effect deny Infallibility to the whole catholique church which is bound to heare belieue what is defined and to practise what is prescribed by her Pastours in a generall councell and ordinarily doth so belieue and practise Secondly I aske how Protestants who admit no certaine and infallible meanes and rule of Fayth beside onely Scripture can be infallibly sure that they belieue the same entier scripture and creed and the foure first Generall councels c. in the same vncorrupted sense which the Primitiue Church belieued What text of scripture doth tell that Protestants who now liue do belieue all this or that all this is expressed in those particuler Bibles or in the writings of the Fathers or Councells which now are in the Protestants handes or that Protestants do rightly vnderstand the sense of all which is expressed in their bookes according to that which was vnderstood by the Primitiue Church and the Fathers which were present at the foure first Generall Councells Or that all and onely those points which Protestants do account to be fundamentall and necessary to be expresly knowne by all were so accounted by the Primitiue Church I suppose neither the B. nor the Chaplain can produce any text of scripture sufficient to assure one of all this And therefore he had need to seeke some other Infallible rule and meanes by which he may know these things infallibly or els he hath no reason to be so confident as to aduenture his soule that one may be saued liuing and dying in the Protestant Fayth f Heere I note that the Iesuite was as confident for his part as the B. for his but with this difference that the B. had not sufficient reason of his Confidence as I haue declared But the Iesuite had so much reason both out of expresse scriptures and Fathers and the infallible authority of the Church that the B. himself then did not nor his Chaplaine now doth not taxe the Iesuit of any rashnes but the Chaplain expresly graunteth that There is but one sauing Faith and the B. did as was related graunt that the La. might be saued in the Rom. Fayth which is as much as the Iesuite did take vpon his soule Onely the chaplain saith without any proofe that we haue many dangerous errours but he neither tels vs which they be nor why he thinketh them dangerous but leaueth vs to look to our owne soules and so we do and haue no cause to doubt because we do not hold any new deuise of our owne or any other man or any thing contrary but all most conformable to scriptures interpreted by Vnion consent of Fathers and definitions of Councells Which being so the B. and his chaplaine had need to looke to their soules for if there be but one sauing Fayth as the Chaplain graunteth and he hath reason because S. Paul sayth Ephes. 4. Vna fides One Fayth and S. Leo serm de Natiuit Nisi vna est fides non est vnlesse it be One it is not Fayth and this One Fayth was once the Roman which also yet is as the B. graunteth a sauing Fayth or else he ought not to haue granted that one may be saued liuing dying in it I see not how they can haue their soules saued without they entirely imbrace this Fayth being the Cath. Fayth which as S. Athanasius in Symb. affirmeth vnles one hold entiere that is euery point of it and inuiolate that is belieuing all in right sense and for the true formall reason of diuine reuelation sufficiently applied to our vnderstāding by the Infallible authority of the Cath. Church proposing to vs by her Pastours this reuelation without doubt he shall perish for euer In which sort if the B. and his chaplain did belieue any one Article they finding the same

TRVE RELATIONS OF SVNDRY Confwerences had betweencertaine Protest 〈…〉 and a IESVIT called 〈…〉 soner in Lond●● for the Cathol 〈…〉 Fayt 〈…〉 togeath 〈…〉 Defences of the 〈…〉 IN WHICH Is shewed that there hath alwayes beene sinc 〈…〉 Church and in it a Visible Successio 〈…〉 Doctours 〈…〉 Pastours Teaching the vnchan●●● Doctrine of ●●yth left 〈◊〉 Christ and his Apostles in 〈◊〉 paines necessary to Sal●●tio● AND THAT Not Protestants b●● only Roman Catholiques have had and 〈…〉 Church and in it such 〈…〉 and Doctours of 〈…〉 men may 〈…〉 what poi 〈…〉 Fayth are necessary to Salvation By A. C. 〈…〉 Rom. 16 v. ●● Permissu Superiorum M. DC XXVI The Preface of the Publisher of these Relations GENTLE READER I haue thought good to present to thy view these Relations together with the defēces of them not doubting but if thou peruse and ponder them well they will turne to thy benefit more wayes then one First supposing thou neuer heardst any thing of these conferences but in general or perhaps hast heard particulers falsly related by some who are partially affected or misinformed thou mayest by this my labour be certified of the truth and heerby enabled to do a worke of Charity in freeing others from ignorance and errour and contradicting such false rumours as thou mayst chance to vnderstand to haue bene spread abroad whether in speach or in print about this matter Secondly if thou be not thy selfe already resolued a right in matter of Faith necessary to saluation thou mayest gaine no small help towards a sound setling of thy mynd first in the true knowledge belief of that One Holy Catholique and Apostolique Church which is mētioned in the Apostles and the Nicene Creed by meanes of it in euery other article point of that true Catholique Fayth which S. Athanasius in his Creed signifyeth to be so necessary to saluatiō that whosoeuer doth not hold it entire that is in all points and inuiolate that is in the true vnchanged and incorrupted sense in which Christ his Apostles left it as a sacred Depositum to be kept alwayes in the Church without doubt he shall perish euerlastingly Thirdly if thou be already rightly resolued thou mayst receaue confirmation in thy Faith and consolation in considering how plainly it is proued that there is no other Church nor consequently Fayth which can with any probable colour be pretended to be truly Christian Catholique besides that which alwayes was yet is the Roman or vnited with the Roman Church and Fayth Lastly hauing once thy mind thus setled and confirmed in the right Roman Christian Catholique Fayth and thereby freed from wauering in vncertainty and doubtfulnes about any particuler point of Fayth thou needst not spend tyme in endlesse Disputes about Controuersies of Fayth nor be alwayes reading and learning as many curious people be now adayes neuer cōming to setled well-grounded knowledg or beliefe of all points of Fayth but mayst bestow thy tyme as S. Peter coūselleth those who be faythfull Christiās when he sayth Imploying all care minister yee in your Fayth Vertue by which you may liue conformably to that Fayth and in Vertue Knowledge by which you may discerne practically good from ill and in Knowledge Abstinence from all that is ill in Abstinence Patiēce in regard there will not want some paine to be suffered whiles you labour to abstaine from ill and in Patience Piety or Deuotion out of which will spring spirituall comfort inabling yow to endure patiently all kind of paine and in Piety Loue of the fraternity or brotherhood vnity of the whole Church not suffering your selues with a preposterous piety of priuate feeling deuotion to hate or separate from the cōmon Doctrine Sacrifice Sacraments Seruice Rites or Ceremonies of the Catholique Church and in Loue of the fraternity Charity or loue of God which charity of it be well grounded rooted in your hart it will doubtlesse mooue you to labour as the same S. Peter further aduiseth by good Workes and not by only Fayth or apprehēsion that your sins be forgiuen or that yow be iust or the children of God or of the number of the Elect to make sure your Vocation and Election which doing yow shall not as the same Apostle promiseth sinne at any tyme and there shal be ministred vnto you aboundantly an entrance into the euerlasting kingdome of our Lord and Sauiour Iesus-Christ Some may perhaps meruaile Why these Relations come out so late it being now long since the Aduersaries haue giuen out false Reports both in speaches and print For answere herof it must be considered that besides the ordinary difficulties which Catholiques in England haue eyther to write for want of conuenient place tyme commodity of bookes and conferring which others or to print there haue bene some speciall extraordinary impediments which haue hindred the same As namely that M. Fisher was straightly charged vpon his Allegiance from his Maiesty that then was liuing not to set out or publish what passed in some of these Conferences vntill he gaue Licence which made both M. Fisher his friends to forbeare hoping as was promised by him who deliuered his maiesties message that D. Whyte and others were not to publish any thing vntill they meeting with M. Fisher should treate and agree vnder their hands confirme what was sayd on both sides which his Maiesty perusing would grant licence to publish The which meeting M. Fisher expected a long while once went to D. Whytes House to know what he would say about the Relation which he had set out but found him vnwilling to make any such treaty agrement nor would himself set out in print or writing what he thought to be the true Relatiō as knowing by likelihood that he could not set out the truth without disaduantage of his cause or not without impayring or at least not aduancing his owne credit so much as he desired If any meruayle why in these Relations so litle is sayd of the secōd Dayes Conference with Doctour Whyte the reason is because in a manner all the speach of that meeting was betweene his Maiesty and M. Fisher who beareth that dutifull respect to his Soueraigne that he will not permit any thing sayd by him to be published now after his death which he had so specially forbidden to be published in the tyme of his life For if this cause had not bene it had bene also now published as wel as the rest there being nothing in it which M. Fisher should be ashamed off or by which any preiudice might come to the Catholique Cause for if there had bene any such matter D. White who in generall tearmes doth in his Preface seeke to disgrace M. Fisher saying he vanished away with disgrace would not haue omitted to set downe in particuler some at least one blame-worthy Argument or Answere But of this as also of D. Featlyes indeauouring to disgrace M. Fisher

one or other such succession of Visible Pastors and no other can be shewed out of approued Histories or ancient monumēts besides that of the Roman Church only and such others as agree with it in Faith Ergo. The Roman Church only and such others as agree with it in Faith hath true diuine infallible Faith necessarie to saluation The Consequence of the Maior cannot with reason be denied and if it be it shal be proued The Minor hath two partes The first wherof is plaine by that which is already said and if need be it shal be more fully proued out of holy Scriptures The second part may be made manifest first out of Histories secondly out of the confession of Protestants The second Argument If the Roman Church had the right Faith and neuer changed any substantiall part of Faith Then it followeth that it hath now that one true diuine infallible Faith which is necessary to saluation But the Roman Church once had the right Faith and neuer changed any substantiall part of Faith Ergo. The Roman Church now hath the right Faith and consequently Protestants so far as they disagree with it haue not the right soule-sauing Faith The Maior is euident The Minor hath two partes The first is cleere out of S. Paul Rom. 1. and is confessed by Protestants The second part I proue thus Yf the Roman Church changed any substantiall part of Faith then there may be shewed the point changed the person which was the Authour of that change the time when and place where the change was made others may be named who persisting in the ancient Faith continued opposition against the innouation and change as may be shewed in other like and lesse changes and namely in Luthers and Caluins change But these circumstances cannot be shewed Ergo. No change If my Aduersaries name any point which they affirme to haue beene changed 1. This wil not suffice vnlesse they name the other circumstances of the Author time place and who persisting in the former vnchanged Faith opposed and continued oppositiō against it as against a Nouelty and Heresie as we can do in other changes and namely in that which was by Luther and Caluin 2. These points which they say were changed after the first 600. yeares may be shewed them to haue beene held by more ancient approued Authors in the same sense in which they are held by the Roman Church which doth argue that there was no such change made A briefe Relation of what passed betweene D. White and M. Fisher about the foresaid written Paper THIS forsaid paper passing from one to another came to some hāds who gaue it to D. Francis Whyte to answere and to prepare himselfe to oppugne it in a Conferēce with M. Fisher who whē he wrot it gaue it to the Lady did not thinke or suspect that any such great matter should haue bene made of it as after proued M. D. Whyte hauing as he cōfessed after to M. Fisher had this paper about ten dayes in his handes studying what to say to it came as he was appoynted to the place of meeting and M. Fisher being then a Prisoner was also sent for At the houre and place prefixed both the one and the other as they were bidden sate downe before a few but very Honorable Persons whose names I will onely as M. Fisher first did expresse in these ensuing letters L. K. L. M. B. L. B. M. B. Then D. Whyte drew out a copie of the aforesaid written paper and asked M. Fisher whether he wrote it Vnto which M. Fisher answered I wrote such a thing if it be a true copy I will defend it Then D. Whyte read the first point of the said paper in which was said This is one and has one was diuine Faith c. This saith D. Whyte is true if Faith be vnderstood explicite or implicite Which to be the true sense M. Fisher assented Then D. White read the second point in which was said That this true diuine Faith was wholy prouided vpon the word of God c. This also D. White yielded to be true Then D. White read the third point in which was said That this word of God vpon which Faith was grounded is not only the Word increate but also the Word Created to wit the diuine reuelation made manifest partly by Christes 〈◊〉 preaching partly by the holy Ghosts inward inspiration in 〈◊〉 hartes of the Apostles c. This point also D. White allowed but knowing what followed in the fourth point he asked M. Fisher whether he thought that the holy Ghost was equally in others as in the Apostles M. Fisher said that the inspiratiō of the holy Ghost was promised giuen both to the Apostles others yet not in the same degree nor in the samefull measure but the Apostles as being after Christ the prime foundations of the Church had the holy Ghost in such high degree and full measure that they could and did write Canonicall Scriptures Others that were Pastours and Doctours had it in an inferiour degree yet so as by it they were enabled to teach infallibly and without change the substance of all pointes needfull to saluation especially when in a generall Councell after discussion of the matter they did conclude as the Apostles and Seniours did Visum est spiritui sancto nis It seemeth good to the holy Ghost and vs. The people also had a measure of the same spirit sufficient to enable thē to conceiue rightly and to belieue stedfastly the teaching of their Pastours D. Whyte did not disallow the substance of this answere but only made a verball Obiection saying The Apostles had inspiration Pastours and People onely illumination M. Fisher answered that both Apostles Pastours had inspiration and illumination in regard the motion of the holy Ghost as receiued in the vnderstanding is called Illumination and as receiued in the will it is called Inspiration L. K. bad them leaue that verball controuersy and proceed in the matter D. Whyte excepted against that part of the paper wherin was said That the word of God was partly written partly vnwritten and would haue nothing to be the word of God but what is written in Scripture M. Fisher to iustifie that part of the paper first alledged that Text of S. Paul Hold the traditions which you haue learned whether by our Word or Epistle 2. He made these two ensuing arguments to proue that more is to be belieued by diuine Faith then is written in Scripture It is necessarie to belieue by diuine Faith that Genesis Exodus and other particuler Books are Canonicall and diuine Scripture But this to be so is not assuredly knowen by the only Word written Ergo c. Moreouer Protestants hould and belieue this proposition Nothing is to be belieued by Christian Faith but what is contayned in Scripture But this Proposition is not contayned in the word written Ergo. Somthing is belieued euen by Protestants

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