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that the Canon of the Scripture may bee tearmed a Tradition in a large sense; yet wee say, even that Tradition is derived also from the testimony of the Apostle Saint Paul, yea and of Christ himselfe, who witnesseth, that whatsoever he spake, was written in the Law, in the Prophets, and the Psalmes, under which none of the Apocryphall Books are contained. Touching the Sabbath day, wee hold the observation of it to bee perpetuall, and unchangeable, because we find it noted in the Scriptures. Touching baptisme of Infants, Bellarmine himselfe prooves it; first from the proportion betweene Baptisme and Circumcision; secondly, from two places of Scripture. Lastly, concerning the perpetuall Virginitie of Marie, although for the honour and sanctiție of that blessed Virgin wee beleeve it, yet this doctrine is not de necessitate, but de pietate fidei; it is more for pious credulitie, then for necessitie; and yet if we require Scripture for it, the Fathers proove it out of the 44 of Ezech. 2. as Hierome sheweth in his Commentaries upon that place.

Now if any man list to be contentious, and demand of us, where it is written that the Sonne of God is of the same substance with the Father? Where is it written, that Christ is God and man,

* Acts xx. 7. 1 Cor. xvi. 2. Revel. i. 10. ↑ John iii. 5. Matth. xix. 14.,

Index Biblicus in Regiis Bibliis vocabulo (Maria) multis seripturæ locis significari perpetuam virginitatem Mariæ ostendit.

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subsisting in one person? Where is it written, that the Holy Ghost proceedeth from the Sonne as well as from the Father? Or where is the word Trinitie to bee found written in the whole body of the Scripture? If any man shall deny the truth of these things because they are not plainly in the same words delivered in the Scriptures, what can his question argue lesse than a plaine cavilling, and shifting of a knowne truth'; for as Athanasius in the like case answered the Arrians, touching the word ius, (of the substance with the Father.) Albeit the word bee not found in the Scriptures, yet it hath the same meaning that the Scriptures intend, and import the same with them whose eares are intirely affected towards Religion* And in like manner Saint Austen made the like answere: Albeit the word perhaps be not found there, yet the thing itselfe is found; and what more frivolous quarrell is it, then to contend about the word, when there is a certaintie of the thing? I will not require of our adversaries to shew me in the Scriptures, the word of Transubstantiation, of Masse, of Supremacie, and the like, because they receive them as Traditions which are not contained in the Scriptures: but on the other side, if any Romanist will deny, that the Articles

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*Athan. Ep. quod decreta Synodi Nicene congivis verbią sunt exposita.

+ Quia etsi fortasse nomen ipsum non inveniretur, res tamen ipsa inveniretur, quid est enim contensiosius, quam ubi de re constat certare de nomine. Ang. Epist. 174.

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of the Apostles' Creed are not contained in the Scriptures, and yet will shew me in expresse words, I beleeve in God the Father Almightie, maker of heaven and earth: or that the holy Catholike Church and Communion of Saints, are the expresse wordes contained in the Scriptures, I will subscribe to the Articles of the newe Romane Creed, and allow all Papall Traditions for Apostolical. For we doe not say that nothing is to bee beleeved de fide, but what is written in the Scriptures in expresse termes, but wee professe it must be directly, or by necessary consequence deduced from the Scriptures. It was the answere of Epiphanius* to the disciples of Arius in the Primitive Church, Wee all of us doe confesse the Father to be unbegotten, and increate; and it is surely an admirable saying, but shew mee if yon can, where this saying is written for neither doeth the Law of Moses, nor the Prophets, nor yet the Apostles make any mention thereof. If then we do piously acknowledge this saying, though it were not written any where; who can find fault with us, though the word Coessentiall, or Consubstantiall be not written t? As therefore we confesse the words, Unbegotten› Increate, Consubstantiall, the word Trinitie, and the like, are not found in Scriptures; so I thinke no Romanists will or can deny, but that all those words are implyed in the Scripture, or by necessary inference deduced from them.

* Epiphan. hæres. 69. nu. 71,

† Idem hæres. 75.

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To conclude therefore this second poynt, and first Article of the Romane Creed, since Papall Traditions have no foundation in the Scripture, nor are contained in any Apostolike author (by our adversaries' confession); since they want a continued succession from the Apostles' time, with universalitie of Churches, and consent of Fathers; since they are not resolved of a certaine and definite number of doctrinall Traditions; (which ought to be resolved in poynts of Faith) lastly, since the Scriptures, by the testimonies. of both sides, is the safest and surest rule for all beleevers; and since many Papall Traditions are different, if not contrary to the Scriptures; to follow unknowne, and unwritten doctrines, for knowne and written verities, is Via Dubia, a doubtfull and uncertaine way; it is Via Devia, a wandring and By-way.

I proceed in the next place to the examination of the ancient Fathers, whereby it shall appeare, the Romish faith and doctrine, as it wants Antiquitie and Universalitie of Churches, so likewise it is utterly destitute of the consent of ancient Fathers.

SECT.

SECT.X.

OUR ADVERSARIES MAKE GREAT BOAST OF THE TESTIMONIES OF THE ANCIENT FATHERS IN GENERALL, YET WHEN THEY COME TO SIFTING PARTICULAR POYNTS, EITHER BY SECRET EVASION THEY DECLINE THEM, OR OPENLY REJECT THEM.

TELL mee then, O thou whom my soule loveth, where thou feedest, whither is thy beloved turned aside, that wee may seeke him with thee? (Cant. i. 7. and vi. 1.) Shall wee seeke him in the Fathers? Oh (saith Campian) If wee once name the Fathers, the field is fought, the wager is won on our side, for they are all ours. Yea (saith Bristow) In most matters of Controversie they are so plain on our side, that it cannot with any colour bee denied, or called in question†. Yea, Duraus the Jesuit claimes a peculiar interest in the behalfe of the Romane Church: Wee onely are the true sonnes of the Fathers, wee doe not cite them by the halves, sometimes allowing one part of their doctrine; sometimes rejecting another, but we embrace them all. And for confirmation of this assertion, the RoCamp. Rat. 5.

+ Brist. Mot. 14.

Nos Patrum veri filii sumus. Dur. contr. Whitak.

& 140.

125.

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