follow reason But if reason could do that iâ—â— would not assert and maintaine the Infallibility of Tradition It is not therefore true reason but defectiue and Topicall essayes and flashes of witt which these men produce and vpon which they rely that is vpon a broken reede whose splinters as the Scripture telleth vs will gore them that leane vpon it Yet is it not my intention by this discourse to persuade your Lordship that it is impossible since the mysteries of Christian faith haue been reuealed to reach by the helpe of faith vnto the demonstration of reuealed truths so as nature be first duely vnderstood I know the wordes in which our faith is deliuered ought to be explicated by naturall definitions I am sure that by the knowledge we haue of God by naturall sciences as that he is a spirit that he is immutable and the like we come to know that many wordes and expressions deliuered of him in Scripture are to be vnderstood as spoken Metaphorically And the like of angels and all spirituall substances I know that Man's freewill is a naturall thing and that by Philosophy and Looking into our selues we may come to vnderstand what it is and that out of the right or wrong explication of it great and noble truths may be discouered and as great and foule errors incurred I know that termes once rightly vnderstood must of necessity haue connexion among themselues and that we do not loose our vnderstanding as soone as we apply it to faith And therefore may make legitimate consequences out of faith and naturall principles ioyned together I know the doing of this is expected from Deuines is commended to them by S. Paul the example of it is giuen them by the fathers is professed by the Princes of our schoolemen and that consequently there can not be a greater irrationality then for a Diuine to say there can be no demonstration in Diuinity Which were in effect to stile himselfe a professour of Diuinity and att the same time to professe there is no such science as Diuinity For whatsoeuer is deliuered as Diuinity and is neither demonstration nor the way to it is not onely idle garrulity but profane and temerarious contamination of our holy Christian faith But my Lord I perceiue my weake boate is sliding apace before I am aware into a sea too rough and too dangerous for me to steere a steady course in It is time for me to take in my sailes and to lett fall an anchor I pretend not to learning much lesse to be knowing in Diuinity The various courses in the world that my seuerall employments and fortunes haue cast me vpon haue not allowed me time nor meanes to store my minde as I would with knowledge and solide litterature If I haue acquired any thinne sprinkling in any of the partes of naturall learning I owe it to my misfortunes and to the reuolutions of my country causing them that haue condemned me to such a manner of liuing as if I should not conuerse with bookes and employ my time in some study it would become burthen some and in supportable to me And then since my study is chiefly for my entertainement you may easily conceiue that my application of it hath bin vpon such subiects as I haue beene most willing to be informed of To see whither the Immortality of the soule may be demonstrated by reason or no hath bin a maine one among them And then hauing found satisfaction therein and by following of my principles hauing discouered a new world in that region where she liueth when the body is dead and meeting there such amazing considerations of weale or woe resulting out of the guidance of ones life and actions in this world as would rouse the sleepiest person aliue to be very solicitous what course he taketh here I do not deny but that it hath made me more inquisitiue then peraduenture I should otherwise haue bin into what rule and guide may secure a man in his iorney thither For without such liuely stirrers vp it is not vnlikely but that I might haue contented my selfe with walking dully and implicitely in the way that my birth and education had sett me in Thus My lord I haue gleaned so much of Philosophy and haue cast an eye so farre into Diuinity as I haue iudged necessary for my owne priuate vse In these few sheetes you haue an essay of the litle I know in either If it may proue as vsefull to you as I conceiue it hath done to me I were much too blame if I did not impart it to you vnto whom I haue long since giuen an equall share and power with my selfe in all that is mine For besides your excellent partes in all kindes as well the more gentle and the winning ones as the strong ones that make you highly esteemed and honored by all those who know you your particular kindenesse and frendship to me requireth a particular returne of affection from me I can not expresse it better then by confidently imparting to you my priuatest thoughts which as they are the pleasingest I euer had so seeme they to me the vsefullest Such as they are you haue them here You will not deny them a welcome for his sake who truly loueth you and is MY LORD Your most affectionate kynsman and most humble and most obedient seruant KENELME DIGBY THE APPROBATION OF the Doctors of Diuinity of the Faculty of Paris THIS small but learned treatise entitled A discourse concerning Infallibility in Religion full of sublime Christian truths expressed euen beyond the expectation of what humane language could afford doth clearely shew how Grace is engrafted vpon Nature that is how the Diuine reuealed tenets of our Catholike Church are framed to heighten as most connaturall to the light of reason whereby to raise our soules to a more celestiall straine of loue piety then euer pure nature could haue attained vnto To say it containe's nothing in relation to faith not Catholique In reference to manners not Christian were to discount from the worke 's desertâ—â— It being an euident conuiction oâ—â— the euer inuiolable permanent subsistence of them both in the vniuersally vnited Roman Church Demonstrating withall the false foundations of the Presbyterian consistory of the Socinian ratiocination of the Independents priuaâ—â— Spirit of the erroneous or rather no grounds or principles of the late particular English Protestant Schismaticall Synagogue Lett it then bee sett vpon a candlesticke by publike print giue light to all it's readers that it's bright flames may loudly speake it's Authour's vnspeakeable worth learning And â—â—ee Doctours of Diuinitie of the Faculty of Paris by signing here vnto neede onely say it needed not our â—â—approbaâ—â—ion Paris the 28. Novemb. 1652. H. HOLDEN E. TIREL THE Printer entreateth those who shall take the paines to reade this discourse that they will be pleased before they do so to correct some errors in the manner as is intimated hereafter Others of lesse importance as the mistake sometimes of a letter in a word or the putting two wordes so neere together as if they were but one or some failing in Orthography or somme misse-pointing that will not perplexe the sense to any easy reflection he submitteth to their courtesy to pardon Which he doubteth not but they will be fauoubly induced to do when they shall consider that the composer and the corrector of the presse for this piece are Strangers to the tongue it is written in and that they wrought not vpon the originall but vpon such a coppy as hauing descended by seuerall transcriptions and passed through sundry handes fell in the end casually into mine who durst not aduenture to haue recourse to the Author for his assistance herein least he should haue hindered the publishing as hitherto he hath done of what is so much desired and sought after by all those who haue heard of it Page 2. line 4. palanteis p. 9. l. 6. the p. 10. l. 3. precipices p. 20. l. 16. to haue p. 27. l. 10. it p. 43. l. 17. repeated p. 66. l. 17. which l. 18. performed p. 69. l. 1. on p. 71. l. 4. with l. 5. knowledge p. 105. l. 3. euer p. 145. l. 15. is p. 147. l. 26. tortured p. 164. l. 9. too l. 22. leaue to referre p. 172. l. 5. and p. 178. l. 8. God did giue p. 215. l. 12. writing
haue it Nor can he be sure that he hath it vnlesse he haue some infallible meanes whereby to discerne it from false and pretended doctrines This infallible meanes can be none other but the infallibility of the authority and conueyance by which this doctrine cometh to him If Christ whom he beleeueth to be God did speake himselfe immediatly to him he would require no more But seeing he is departed many ages since from conuersing with mankinde we must inquire what infallible conueyance of his doctrine to vs we may rely vpon It is cleare there can be but two wayes to performe that worke the one by writing the other by being handed downe from generation to generation by the mouths of them who first and immediately receiued it from Christ and taught it to those that they conuersed with who againe preached it all ouer the world and they who learned it of them taught it att their turne to those who succeeded them and so from generation to generation and from age to age is come downe to our present age The vniuersality which euen in the very beginning and whiles the doctrine was fresh in their memories that had it from its source requiring a great time to the forgetting and extetminating of it euery wheâ—â—e it may be conceiued to haue â—â—in conserued pure and entire all this while in some great part of the world Third way there is none vnlesse peraduenture we make a subdiuision of writinges distinguiâ—â—ing betveene such as came from â—â—he pennes of those teachers who â—â—eceiued what they write immediaâ—â—ly from Christ and whose wordes 〈◊〉 authenticall and lawâ—â— And such other writinges as being composed by authors in succeeding ageâ—â— do informe vs what the Church hath held in all times This sort of writers may seeme to partake of both wayes Of the first as being writers And of the second as farre forth as they are in a manner a part of the handes through which Christe's doctrine hath bin conueyed vnto vs These two wayes may seeme to haue bin shared betweene the french Caluinistes among vs called Puritans or Presbyterians and the English Protestantes or common prayer men But in reality they haue them not For the Puritane as soone as he hath highly and peremptorily pronounced that nothing but scripture must be Iudge of Religion and that the word of God pure and alone must gouerne he presently maketh you a Catalogue of articles which you must hold if you will not be excommunicated and cost out of his Church And howeuer he may pretend that he deâ—â—iueth these articles out of scripture yet the wordes of them not being in the Scripture he can not deny but that they are his owne collections and interpretations So that if he misse in interpreting Gods written word the sense aswell as the wordes will be his and not the Scriptures Now the Protestant seeing the vnreasonablenesse of this proceeding that a particular man or company should oblige all men to receiue his interpretation of Scripture thinketh to take a more plausible course by pretending to explicate Scripture by the fathers especially by the fatheâ—â—s of the primitiue ages But this seemeth to me more irrationall then the puritanes proceeding For first he goeth against his owne principle by appealing to the fathers after hauing prâ—â—tested against all humane authority 〈◊〉 fallible Secondly he maketh himselfe iudge which of the fathers â—â—re to be receiued and when and â—â—hat of them to be reiected and how to be vnderstood And so draweth the question from the sole booke of Scripture to the infinite volumes of fathers And lastly that he may serue himselfe of the fathers manner of expressions iointly with his owne conceits and opinions so to boulster out his fancyes with the semblance of their authority he confoundeth his owne language with their manner of speaking and neither vnderstandeth himselfe nor much lesse can make an other man vnderstand what he sayth Like those commentors of Aristotle and S. Thomas who not being bold enough to deny their authority which hath taken so deepe rootes in all the schooles of Christendome do render their doctrine and themselues vnintelligible by their wrested and confused interpretations Yet I deny not but that a right Protestant is in many pointes neerer truth then the Presbyterianâ—â— For his reading of the fathers and his allowing them some kind of estimation can not choose but worke some good effect in his minde But that which I complaine of him for is that the rule he pretendeth as he vseth it is more intricate then the Presbyterians and his discourse is more ambigous and confused by his counterfeiting to hold with the fathers when in truth he renounceth them THE XV CHAPTER A further consideration of the insufficiency and vnreasonablenesse of the late Protestants proceeding in point of Religion TRVLY it seemeth to me so euident that neither of these haue any rule of Christianity as I haue oftentimes wondered when I haue heard some men in other thinges appearing to be prudent say in earnest that they beleeue they haue one and grow warme in their maintaining so much For there being but two channels whereby Christes doctrine can descend to vs writting and deliuering from hand to hand How can they pretend to Christianity who accept of neither of these As for tradition by handes they clearely defy it And as for Scripture If they take that for their rule why do they binde men to opinions that can not be decided out of Scripture but remaine still disputable after all is said that can be vrged from thence Well may they in pursuance of their owne rule quarrell att such as shall deny any point that is cleare and euident in Scripture But to anathematise and punish when they haue the power those that produce out of Scripture as faire proofes for their opinions as any thing they are able to bring against them seemeth to me a great iniustice Certainly nothing can be more-euident then that in all the points which haue bin disputed out of Scripture alone betweene Catholikes and them now almost an 100. yeares the textes produced by them haue not att all inclined the ballance on their side but rather if I may'be allowed to giue my verdict in a case where I am inâ—â—ereâ—â—ed it hath weighed notably on our side And therefore lett them pretend what they will it is cleare that Scripture is not their rule As for the Protestantes pretending to the authority of the fathers in interpreting Scripture the case is yet more cleare if more may be For they sticke not to say vpon euery occasion that the fathers erred and that they might erre both in common and in particular So that theirs is but like a cobwebbe lawne lining of no substance or solidity to the Nettelike cloke wherewith the Presbyterians do endeauour to hide their foule play when they recede from the rule which themselues propose and is looked through att the first casting of ones eyes vpon it And in this
to that obiect much lesse hath it any left for other thinges but meerely as it is carried on by the sight of God And consequently it mattereth not to a soule that seeth God whither she see any thing else or no but she is entirely contented and ouerwhelmed with the greatnesse of that fundamentall sight And although she knoweth and estimeth to the full the true worth of the sight of other thinges Yet she is so drowned and absorbed in the sight of God which so infinitely exceedeth the other that she is no more affected with it then a man would be with the hauing of that which is but a pure medium to helpe him to compasse some end or good he desireth for its owne sake As for example when a sicke man drinketh a potion to recouer his health if the physike be such as hath no plesantnesse but rather the contrary in its tast he valueth it not att all for its owne sake but onely as it is a meanes to procure him health And so the soule that seeth God accepteth of the sight of all creatures as a meere consequent and appendix to the sight of God Thus we see clearely that in this composition of these two knowledges the whole of both is comprised in that which is the principall And by it is all the pleasure and in it all the good of them both And consequently God and the sight of him is the true blisse of man the sole end for which he was created the periode whereunto nature driueth in all her course concerning him and which once attained he is quiett entirely contented and can wish for no more On the contrary side If a separated soule do faile of the sight of God she cannot choose but know that all this we haue declared is true And the euidence of it will be confirmed to her by all the immense knowledge she shall haue in the next world And consequently she must needes be vnspeakably â—â—rtured by this vnhappy losse and â—â—s it were gnash her teeth and gnaw her owne bowels for remorse shame and indignation And thus the misery or happinesse of a separated soule by the interuening of God into the account cometh to be raised and swelled aboue what in the last Chapter I declared of them as much as what is infinite exceedeth the least parcell of Quantity AEternity time selfe-Existence defectible natures And in a word God creatures I am persuaded that after all this your Lordship will not censure me of being niggardly in allowing pleasure or paine to soules in the next world Yet seeing that the composition of man includeth a body aswell as a soule I conceiue you will not be displeased if I adde a word or two concerning the pleasures of sense which will belong to a happy soule the contrary whereof will be the lotte of an vnhappy one And therefore what I shall say of the one will require but turning ouer the leafe to referre it to the other It is very true a separated soule is eapable of no other pleasure then such as belongeth to a soule Yet if we looke well into the matter we shall finde that this pleasure of the soule compriseth also all the pleasures of the senses For this end your Lordship may please to remember how I haue formerly shewed that in the sensuall pleasures which a man enioyeth in this life it is not his senses that are affected with them For all pleasure dependeth of knowledge And therefore wheresoeuer we meete with expressions or semblances of pleasure that are not accompanyed with knowledge we may truly say they are but like such expressions and imitations of life as cunning artificers bring to passe by wheeles and engines enclosed in a boxe whereby the statue of a man of a beast of a bird of a fish or of a fly is made to imitate the naturall motion of the creature it tepresenteth But our senses are not endewed with knowledge as hath beene explicated Therefore the pleasure which they conuey vnto vs can not reside in them but belongeth onely to that part of vs where knowledge is that is to our soule And in truth is nothing else but the very pleasure of knowledge Hence it followeth that since in the next life we haue all knowledge and consequently all knowledge gotten by sense we must haue there also all pleasure of sense So that we shall haue there by our naturall knowledge all pleasure both of sense and of vnderstanding Now because the sight of God comprehendeth in it selfe all pleasure of vnderstanding it followeth that in it alone is comprised all pleasure of sense and of vnderstanding together with that pleasure which is proper to the sight of God Which in summe is a collection of all good in an act that of its owne nature is vnperishable And so it is euident the sight of God is true and complete hapinesse including in it selfe all that a man can desire without feare of euer loosing it And therefore perfectly quieteth the minde that enioyeth it for all AEternity I have said vnperishable not onely as the soule her selfe and her acts are naturaly vnchangeable but out of the speciality and propriety of this very act of seeing God For God of his owne Nature actuating all thinges that haue Potentiality to him and the soule being by Loue a potentiality to God It followeth that as long as she loueth him he can not forbeare the actuating of her which is the being her Blisse And on the other side his actuating of her being her seeing that he is all her good she can not cease from louing him as long as he doth not cease from actuating her So that his actuation being necessitated by her louing him and her louing him being necessitated by his actuating of her the conjunction is made vnseparable by the very Essences of the two partes Besides this if we consider how diuines teach vs that our beatificall vision is made by the immediate conjunof God Almighty his Essence to our vnderstanding and that by consequence his being vnderstood by him selfe becometh the Being of our soule as it vnderstandeth him And that his being vnderstood by himselfe is his very AEternity We shall find that Eternity it selfe is the duration of our soule as she is the vnderstanding or seeing of him Now if Eternity be the duration of our blisse who can question whither it be vnperishable or no See My Lord what a pitch we are arriued vnto to participate the very God-head it selfe in its owne Eternity Is not what the Apostle hath told vs perfectly true Quod ocâ—â—lus non vidit neâ—â— aurâ—â— andiuit nec in cor hominis ascendit quae praeparauit Deus ijs qui diligunt ilum THE XI CHAPTER That there is a certaine methode and way to bring mankind to Beatitude And of the necessity of knowing it WHat hath beene hither to said bauing euinced the Immortality of the soule and pointed att the pleasures of a happy one when she
regard both their cases are the very same And to speake plainely the rule common to both these and to all others who proposing Scripture for their rule do afterwardes prefixe particular opinions to their Church neither is nor can be any other then a heady pride and wilfulnesse to bind all other men to their not knowledge but guessing Now if such guessing can be iudged a sufficient meanes for themselues and others to be assured of those thinges without the doing whereof mankinde must be eternally miserable these men may pretend to Christianity But for my part I can entertaine but a very meane estime of it I know â—â—euerall of them are held for learned men And that not onely in their owne opinions but by many others besides How iustly they deserue that title will appeare if we consider what true learning and knowledge in any science is I take it to be an assurance of the nature of the thinges that are treated of in that science Such Mathematicians haue in their profession such the masters of all the artes that belong to mans life Such Philosophers haue or should pretend to haue though some vnworthy the name of Philosophers do content themselues with probable opinions and much more deuines ought to haue such assuraÌ„ce of what concerneth their profession seeing that any mistake therein exposeth men to eternall ruine and misery Now the learning of these men that would passe for so great deuines wherein doth it consist They pretend to no other then to know that hath bin said by others Which others are God and men to witt what hath bin sayd by God in Scripture and by men in their bookes If they rightly vnderstood all this they might with reason haâ—â—e a good conceipt of themselues But let vs examine how they behaue themselues in their proceeding with both these As for Scriptures I haue already touched how their penetrating into the sense of them is but a meere guessing Yet were it something if they could make it appeare that they guesse fairely I will allow them so much if they can shew how any of their deuines in any one question hath faithfully paralleled the places of Scripture vsed to be brought on each side and hath fairely compared and weighed them in the ballance one against the other and hath giuen each of them their full weight and then hath pronounced an orderly sentence in this sort that by reason of plurality of places propriety of wordes efficacity of texts and the like the aduantage falleth to this side rather then to that If they should pretend they are able to do this which I am sure they neuer haue as yet performed I would entreate them to shew me a learned logike of wordes out of which they had extracted the rules whereby the sense of wordes may be pondered and whereby one may be certaine when their sense is demonstratiuely knowne and when but probably and by what weights one probability appeareth greater then an other And after all this paines I would tell them and they can not deny it that as long as both senses are probable the lesse probable may peraduenture be the true one And so all their labour is lost But lett vs examine if their learning be any greater in humane writers The depth of it is to boggle att any darke place of History or of fathers and by it persuade such men as are not conuersant in antiquity to frame a iudgement coutrary to the publicke practise of the Church of those ages As for example what can be more publicke and notorious then the succession and authority of Bishops then the being of Monkes and Nunnes then the principality of the Bishop of Rome then the practise of the Masse Sacrements and ceremonies then the custome of praying for the dead then the vse of Crosses and of pictures And euen for all these they make it their labour and for which they pretend the title of subtile and deepe schollers to persuade you out of some not fully declared sentence of a father speaking vpon the by that there were no such thinges as these in antiquity Yet had our contryman more sincerity then this who in his translation of S. Augustines confessions professeth plainely that he had left out many thinges because S. Augustine had erred in them So the Centurists and Luther and Caluin and all Nouellists whiles there remained any ingenuity among them confessed that the opinions which they reiected were auncient errors of the fathers But now all their learning consisteth in belying of antiquity and in pinning a false maske vpon the venerable face of it How then can men deserue the name of learned who take not the course to know any thing att all Neuerthelesse they must passe for great deuines when peraduenture they are all together ignorant what diuinity is Diuinity signifyeth a science that followeth out of faith or out of the discipline of saluation in such sort as Euclides Elements do follow out of the definitious and axiomes which he hath prefixed as groundes for his bookes and that he hath supposed before them In like manner faith must be supposed to diuinity But in sâ—â—eed of doing so these men who terme themselues deuines do spend all their paines and employe all their schollership in opposing the receiued tenets of faith So that they are such eminent deuines as he would be a Geometrician who in steed of studying throughly Euclides Elements should neuer goe beyond the first leafe but should busy himselfe many yeares and write great volumes to proue that his definitions are ill contriued and that this axiomes are false And yet must such seely aequiuocation so pusse them vp and persuade their followers they are so great Clerkes that all Antiquity all the latter and present ages and common sense it selfe must be deserted to adhere to these learned Masters Whereas those who are truly deuines are beyond common Christians and do begin their science and employment att the height of those notions which belong to common Christians Whiles these whom the Protesâ—â—ants terme deuines do neuer attaine to the knowledge that the simplest Christians are imbued with by relying vpon tradition and vpon the authority of the Church But enough of this since it seemeth that God himselfe hath taken it to his taske to ruine them wheresoeuer they appeared to haue power THE XVI CHAPTER The Socinians and the Independents excluded from hauing the true doctrine of Christ THESE two being reiected from holding the rule of Scripture whatsoeuer they may pretend there remaine yet two other families who lay clayme to that rule namely the Independents and the Socinians Their difference I take to be this That the Independent acknowledgeth the booke we call the Bible to be truly the word of God and accordingly maketh it his precise study to know what is sayd in this booke All that no lest findeth there he holdeth for most certaine and holy He bindeth others no further then to acknowledge the letter
how during all this tract of time there hath still bin great disputing out of Scripture against sundry most important propositions diuers of them directly impugning our Sauiour himâ—â—elfe and his dignity and Godhead for the settling whereof in mens beliefes it appeareth that a great part of the Scripture was written And yet peraduenture neuer a one of them was euer conuinced and beaten downe by Scripture or by any other meanes then by Tradition and by the title of possession of the contrary Doctrine And shall not the consideration of this successe after so many attempts make vs very doubtfull and afraid that nothing can be conuinced out of â—â—ole Scripture I haue heard some â—â—ho haue employed their studies to be exact in the controuersy about Scriptures being the rule of faith challenge others that haue pretended to haue greatest skill and insight in Scripture to conuince out of it alone that there was but one God a point wherein all Christians agree and tâ—â—ey could neuer receiue satisfaction in it The Ecclesiasticall stories informe vs how the Arrians defended their denying of our Sauiours dâ—â—uinity by pregnant texts of Scripture and could not be conuinced otherwise then by Tradition And how it fared in like manner with sundry others The very nature of wordes so subiect to diuerses senses and vnderstandinges The length of the Bible whereby all sortes of metaphores and improper manners of speaking do occurre in it And thâ—â— reiterating of the same speech diuersly in diuers occasions Do render it mainely suspitious that it is impossible to make a demonstration for proofe and explication of the true meaning of any passage in it which great wittes haue engaged themselues in explicating a contrary way And therefore before a man can rationally rely vpon Scripture for a sufficient rule to bring him to Beatitude he must be satisfyed and conuinced that there is a meanes whereby he may certainely know what is the sense of Scripture and how he may compasse this meanes For otherwise all that he draweth our of Scripture is vncertaine And no lesse vncertaine it is whither what he hath drawne be enough or whither more be not necessary And in a word he remaineth on all handes in perpetuall incâ—â—titude THE XVII CHAPTER That Tradition is the onely meanes of conueying Christes doctrine to succeeding ages OF the two wayes of conueying Christes doctrine to Mankinde in all ages the first of which is by writing and that â—â—e haue bin hitherto reflecting vpon there remaineth onely the latter which is by handing it from one to an other to be considered A doctrine so conueyed implying thereby that it hath beene in all ages that is to say in the vniuersality of time belongeth onely to Catholikes to lay clayme vnto it and onely they who do so may properly be stiled Catholikes Neither can it be obiected that the Greekes may pretend it in such pointes of faith as they differ in from those that liue in communion with the Roman See Well may they in matters of custome But these are of such a nature as they may haue bin different in seuerall places euen att the very origine of them without any inconueniency att all And consequently in different places there may haue continued different practises euer since the Apostles time But lett vs examine more particularly what aduantages or prerogatiues this way of transmitting Christe's doctrine from hand to hand vntill our dayes hath ouer the retriuing it in Scripture First we shall find that it hath the prerogatiue of Possession All aduersaries hauing found the Catholike Church out of which they broke in a quiett credulity that her doctrine was so descended from the Apostles Next it hath the prerogatiue of all the approbation and commendation that our fathers could giue it by themselues by their lawes by their rewardes and punishements and by whatsoeuer else they could inuent for the continuation of it It hath a high straine of testification aboue all that is to be found in our titles to land inheritances legacies bargaines and all other morall transactions and concernements whatsoeuer It hath the testimony of all our aduersaries to haue continued for a thousand yeares euen in those pointes wherein they dissent from vs but in all others wherein they agree with vs they allow our continuance from the very origine of Christianity So as it can not be doubted euen by our Aduersaries confession but that this way is capable of bringing downe truths vnto us vncorrupted But aboue all it hath the euidence or its fidelity in conueying to posterity the doctrine of Saluation by the connexion of one age to an other Out of this maxime That it is impossible all fathers through out the whole world should conspirâ—â— to deceiue their Children in so important an affaire For this Maxime doth so connect the knowledge of euery century to what was knowne in the century immediately preceding it that it is impossible for any error to creepe in betweene them And the maxime it selfe is as euident as any that belongeth to Mathematikes And so much more cleare then any of those as perpetuall dayly practise beateth vs into the knowledge and continuall view of it For as no man could doubt but that the braines of that person were crased who conuersing with marchants vpon the Exchange in London and hearing them speake dayly of Paris and of moneyes they remitt hither and of letters they receiue from thence Should neuerthelesse thinke confidently there were no such towne as Paris because he was neuer there himselfe So much more â—â—ould he be held for a mad man that liuing in England and conuersing with all forces of people reading their bookes of all kindes hearing their sermons considering their lawes and the change of some particular ones in matter of Religion and innumerable other particulars which speake manifestly how Catholike Religion had course in England before Henry the VIII changed it should neuerthelesse deny it because he liued not in the time when that Religion was publikely professed For in this case the number of wittnesses is farre greater then in the other Now when a motiue of humane prudence is so preualent a one as to brand him with want of common sense who shoud not assent to what it induceth It is a manifest signe of a conquering axiomaticall euidence in the proposition that he should so deny And consequently by this discourse applying it to euery age since Christ's planting of his Church the descent of Christian or Catholike Religion from Christ is as euident as any Geometrical demonstration whatsoeuer One great prerogatiue more I must not omitt that Tradition hath aboue Scripture which is that Scripture is deliuered in precise and determinate wordes whose sense is not vnderstood But Tradition is deliuered in almost as many seuerall expressions as there be seuerall persons that deliuer it So that in Tradition the sense is constant though the wordes be vncertaine Whereas in a truth deliuered by writting though