The Buckler of the Faith, Part · Article 5 – Article 7

The Buckler of the Faith · Part · Article 5 – Article 7

p. 40THE FIFTH ARTICLE: Of the Confession of the Faith. Of the perfection of the Scriptures, and of Traditions.

We beleeue that the word contained in those bookes, proceedeth from God, from whom onelyonly it hath authoritie, and not from men. And for that it is the rule of all truth, containing all that which is necessary for the seruice of God and our saluation, it is not lawfull for men, no nor for Angels, to adde vntounto, diminish from, on to change the same. From whence it followeth, that neither antiquitie, custome, multitude, wisedome of men, iudgements, sentences, edicts, decrees, Councels, visions, nor miracles, ought to be opposed against the same holy Scripture; but on the contrary, all things ought to be examined, regulated, and reformed by the same: and therefore we allow the three symboles, the Creed of the Apostles, of Nice, and of Athanasius, because they are conformable to the word of God.

ARNOVX.

Section. 13 This vtterly excludeth the vnwritten word of God, which we call traditions, and induceth vsus to beleeue nothing, but all that onelyonly which is distinctly contained and set downe in the Scriptures; and p. 41to make vsus renounce and reiect all Antiquitie, Councels, decisions, interpretations of Doctors, obseruations and customes of the Church; and to prepare and make vsus docible to the glosses which a Minister shall make vponupon the Scripture according to his particular sence. To be short, it is not strictly to obserue the Scriptures, but by their proper sences and glosses, to couer and defend themselues against the sence of the Church, which onelyonly can deliuer vntounto vsus both the letter and the sence of the holy Scripture, whereof she …s the inheritrix.

MOVLIN.

Will this man neuer deliuer nor set downe our Beleefe truly? for in all this speech, all whatsoeuer he alledgeth to be said by vsus, is cleane contrary to that which we beleeue, and is contained in this fifth article. It is false, y^t we beleeue nothing but that which is distinctly set downe in the holy Scriptures: for we beleeue many things which are not found distinctly nor in so many words in the Scripture, but are therein set downe in equiualent words, and by consequence necessary: As that the Church of God shall continue for euer: That God by his prouidence gouerneth all things: That in the diuine essence there is a Trinitie of persons: and diuers such propositions which are easily proued by the Scriptures, although they are not found there in so many precise words: in the same manner that Apollos proued by the Scripture,Acts 18.Acts 18 that Iesus was that Christ, although it be not distinctly and in so many sillables found therein. For if we must receiue no more but that which is distinctly in so many words contained in the Scripture, no man should be bound to beleeue in Iesus Christ; for in the Scripture it is not said, that Charles or Henry ought to beleeue in Iesus Christ: onelyonly there all men are commanded to beleeue in Iesus Christ. From whence the dutie of particular men to beleeue in Iesus Christ, by consequence is drawne. It is false that by this fifth Article we renounce all Antiquitie and Councels; for we onelyonly say, that neither Antiquitie nor Councels ought to be opposed against the Scripture. It is false, that we would establish the glosses and interpretations of any particular Minister, as we hauehave shewed in p. 42the seuenth and ninth Section.

Lastly, it is false that we reiect Traditions, seeing that the Scripture it selfe is a Tradition: and that there are many things which concerne Ecclesiasticall policy and exterior order, which are not specified in the Scripture. We onelyonly reiect those traditions, which being receiued, it would thereupon follow, that the Scripture containeth not all the doctrine which is necessary to saluation.

Such is the vnwritten word, whereunto our aduersaries hauehave recourse, when the Scripture faileth them; and that heape of humane traditions, which are equalised in authority with the holy Scriptures, which we affirme to be the rule of all truth, and to containe all that which is necessary to saluation: and proue it by these passages: Saint Paul in the third chapter of the second Epistle to Timothie, verse 15. speaketh thus vntounto his disciple, saying: From thy infancy thou hast knowne the holy Scriptures, which are able to make thee wise vntounto saluation, through the faith which is in Iesus Christ. Then the holy Scriptures containe all that is necessary to saluation, seeing they can make vsus wise vntounto saluation by beleeuing in Iesus Christ. For what do we seeke for more, then to be wise in such manner, that we may be saued by beleeuing in that word which teacheth the faith in Iesus Christ?

Saint Iames saith of the same word, that it is able to saue our soules, Iames 1.21.

Saint Paul in the first to the Corinthians cap. 4.6. bounding or limiting the power of Pastors and their authority in the Church, saith, that no man presume aboue that which is written.

The same Apostle in the twentieth of the Acts verse 27. saith, For I hauehave kept nothing backe, but hauehave shewed you all the counsell of God. Then it followeth euidently, that the traditions of Popes and of the Church of Rome, added from age to age, since Saint Pauls time, are none of the counsels of God.

In the fourth of Deuteronom. verse 2. & in cap. 12.31. God saith: you shall not adde vntounto the word which I command you, neither shall you diminish ought from it. Then, if it was forbidden p. 43to the Iewes to adde any thing to Moses law, when there was no other doctrine to saluation but that, there is no apparence, that now at this day, the law of Moses, the Prophets, the Euangelists, and the waitings of the Apostles, are not sufficient, and that it is allowable to adde traditions & an vnwriten word thereunto.

None of our aduersaries euer yet durst denie, that the doctrine of the Gospell is sufficient to saluation, and that the Gospell is not wholly & entirely set downe in the new Testament: otherwise, the title should be false, and we must change the title and right part of the Gospell, and after seeke the other part in the vnwritten word. We must also change this word of Testament, which is set at the begining: if that book be but a part of the Testament of the Sonne of God. And we must no more call those bookes canonicall, if they be no more the entire rules of our faith.

The Apostle Saint Paul to the Ephesians, cap. 2.20. grounded our faith vponupon the Prophets and Apostles: And are built (saith he) vponupon the foundation of the Apostles and the Prophets. If our faith be grounded vponupon the vnwritten word, it must hauehave another ground then that of the Prophets and Apostles. For how should we know that this vnwritten word comes from the Apostles? But it is easie for vsus to note the originall, the Authors, and the times of the most part of the traditions of the Church of Rome.

In the sixteenth of S. Luke, verse 19. the wicked rich man prayeth Abraham to send one from the dead vntounto his brethren, to warne them of their duties, lest they should fall into the like torment: to whom Abraham answered and said, They hauehave Moses and the Prophets, let them heare them. Which euidently sheweth, that they ought to content themselues with Moses and the Prophets, which the Church had in their hands, without other reuelation.

In Esay cap. 8.20. God reproueth his people, because they seeke to familiar spirits & vntounto wisards, and sends them to the word contained in his Law: To the Law, and to the Testimony; if they speake not according to this word, it is because there is no p. 44light in them.

In the Galat. cap. 1.8. it is said, But though we or an Angell preach vntounto you otherwise, then that which we hauehave preached vntounto you, let him be accursed. Note that he saith otherwise, and not against that which we hauehave preached vntounto you. Although it is to be vnderstood, that all doctrine in matter of saluation, that is without, is also contrarie to the Scripture: seeing it is contrary to the prohibition to adde to the word of God, and that God forbids vsus to teach mens precepts for doctrine, Matt. 15.9. A litle before that the Lord had condemned the Pharises, because they trangressed the commandement of God by their traditions.

Whose traditions if they be considered, you shall find, that they were doctrines, that commaunded not things to be done that were expressely prohibited in the law of God, but simple additions, & voluntarie deuotions out of the word of God; as to make cleane the outside of the platter, to wash their hands before they did eate with scrupulous deuotion; to tythe Mint and Cumin, to weare long garments, to fast three times a weeke, to make long prayers: to make conscience to heale a sicke man vponupon the Sabboth day. Such also were the traditions, touching the distinctions of holy dayes, & abstinence from certain kinds of meats, which said, eate not, taste not, touch not, Colos 2.16, 21. not vponupon an opinion, that those meates were vncleane, but by voluntarie deuotion and humilitie of spirit, to tame the flesh, and not to care for the satisfying of the flesh; as the Apostle saith in the same place. Of all which traditions the Apostle in the same chapter, verse 8. saith, that it is a vaine deceit, through the traditions of men.

Greg. Naz in Epicedio Athanasij. foreign.This only thing (the vnwritten word,) which Gregorie Nazianzen calleth an innouation not written, and opposeth it against written pietie, manifestly discouereth the abuse. For some of the people may say, Where shall I find this vnwritten word? shall I find it in the mouth of my Vicar? What know I whether he erre? What know I whether he speakes according to the holy Scriptures, the reading whereof is forbidden vntounto me? What know I whether he agree with others? seeing there p. 45are diuers contrarie Churches, that hauehave contrarie traditions? or whether this vnwritten word, is the doctrine of the vniuersall Church, how shall I get the vniuersall Church together, to heare it speake? if I must hauehave recourse to the ancient Church, how shall I reade so many Fathers, and Latine and Greeke Councels, which my Vicar vnderstand not, & wherein the wisest men are many times much puzzled? And yet I heare diuers men say, that the Fathers and ancient Councels are contrarie to the Church of Rome: and that there is not any one in the primitiue Churches, that speaketh of the worshipping of Images of forbidding the people the chalice, or the reading of the holy Scriptures: or of the adoration of the host with Latria; of Romane Indulgences, of priuate Masses, of prayer that is not vnderstood by him that prayeth; of reading of the Scripture to the people in a tongue which they vnderstand not; of the power of the Pope to giuegive and take away kingdomes at his pleasure, and to draw soules out of Purgatorie.

In all these things the truth is so strong, that M. Arnoux in his answer passeth ouer cōdemnation of this Article & agreeeth with vsus y^t the holy Scripture is a sufficient rule to saluatiō, because (saith he) it sendeth vsus to the Church, & to that which the Pastors say. Wherin he contradicteth himselfe: for to send to an other place to seeke for rules, is not a signe of a sufficient rule. If the Scripture sends to the Church to learne that which is not in the Scripture, by this sending she confesseth her imperfection. By the like reason, I may say, that a man which cannot reade, giues sufficient rules to learne Philosophie, when he sendeth or directeth one to a good Philosopher to be taught. I must adde hereunto, that when M. Arnoux saith, that the Scripture sends vsus to the Pastors, it presupposeth that it sends vsus to those that are good, and faithfull. Then we must know how to discerne them: how should we discerne them but by the rule set downe and propounded in the word of God▪ This doctor therfore manifestly mocketh those that are his …udience, when he sends them to heare the Church and the Pastors, without telling them how, or by p. 46what meanes they shall discerne the good and orthodoxall Pastors, from wicked and heretickes, and the pure Church from the impure and hereticall.

The truth will yet apeare more euidently when we shall hauehave seene & examined vponupon what passages of the Scripture, our aduersaries ground their traditions. Iesus Christ (say they) in the 16. of Saint Iohn. verse 12. saith, I hauehave many things to say vntounto you, but you cannot beare them now. And thereupon they would make vsus beleeue (without proofe) that those things which the Lord had yet to say, are the Traditions of the Church of Rome, as the Inuocation of Saints, the distinction of meates, the obseruation of feasts, the single life of priests, the Popes succession in Saint Peters chaire as head of the Church the priuate Masses the drawing of soules out of Purgatorie, &c. This is a bold diuination, for his owne profit. But there is no need to diuine, when Iesus Christ expoundeth himselfe: for in the verse following he declareth what those things were that he had yet to say, and which the holy Ghost should declare vntounto them: which is, that the same Spirit should tell them things to come: which are those prophesies, which the Apostles afterward foreshewed, viz. that there should a sonne of perdition come, that should call himselfe God, and should worke wonders and miracles: that there should false Doctors come, that should teach men to abstaine from mariage and from meates: that there should one come that should be clothed in scarlet, that should seduce kings, and should hauehave his seate in the Citie that standeth vponupon seuen hilles.

They obiect also, that Saint Paul hauing in his first Epistle and the 11. chapter, to the Corinthians propounded and set downe the forme and institution of the holy Supper, as he had receiued it from the Lord, in the 34. verse addeth: Other things will I set in order when I come. I answer, that it can not without impietie be denied, that Iesus did institute the holy Supper as it ought to be, without omitting any thing of that which was necessarie: whereupon it followeth necessarily, that Saint Paul reserued vntounto himselfe at his comming, the p. 47exterior order, and that which concerneth the decencie of the action. It is also by no meanes to be beleeued, that Saint Paul, after he had set downe the institution of this holy Sacrament, had an intent to mend it, and to contradict that which he himselfe had ordained. Then the things which he reserued for himselfe to ordaine, are not those things which the Church of Rome hath added to this Sacrament: whereby she ouerthroweth the Lords institution. For Iesus Christ did not lift vp the host, he commanded not the people to adore the sacrament, he offered nothing to God in sacrifice, hee speaketh not of sacrificing, he gaue both kinds to all men, he spake in a tongue knowne to all: he asked not saluation of God for the merits of the Saints whose bones were hidden vnderunder the altar: he turned his face to the people, and not his backe. To be short, he did all things cleane contrary to that which the priest at this day doth. And such contrary inuentions, to the institution of Iesus Christ, they call Apostolicall traditions; therein vsing the Gibeonites subtiltie, who coming but a little way, fained to come from a farre country: for they couer their owne inuentions, with the faire cloake of antiquitie, and vnderunder colour of adding, change and correct the institution of the Lord. M. Arnoux will presently bring vsus a passage for Traditions out of the second to the Thessalonians, cap. 2. which we will examine in his place. Now he proceedeth to scrape at the margent of our profession.

ARNOVX.

Section. 14 Places or passages quoted in the margent of the Confession, Ioh. 15.11. These things hauehave I spoken vntounto you, that my ioy might remaine in you, and that your ioy might be fulfilled. Doth he say more or lesse, that we must beleeue nothing but that which is set downe in writing? doth he speake of any Scripture? To what purpose then is this text alledged, but for a shew, and to hold a place for proofe? Acts. 20.27. For I hauehave kept nothing backe, but hauehave shewed you all the counsell of God. It is Saint Paul that speaketh. Is there one onelyonly word herein, that bandieth at that which is controuersed in the article? And if a Minister should say to his audience, I hauehave p. 48preached the will of God vntounto you, do you thinke that he would say that you shall beleeue nothing but that which I hauehave written vntounto you? so should we beleeue nothing but the Epistles of Saint Paul which speaketh in the place which is quoted.

MOVLIN.

If those two places were ill quoted, yet the article of our Cōfession would neuerthelesse be firme, seeing it is proued by so many other passages which M. Arnoux dares not meddle withall. One onelyonly place of the Scripture is sufficient to establish a doctrine: which cannot be ouerthrowne, but by confuting all the proofes wherevpon it is grounded. So all that which M. Arnoux doth, serueth to establish this Article of our Confession, seeing, that saying nothing against the other places that are quoted, he approueth them by his silence.

Neuerthelesse these two passages taken in their true sence, and to the end for the which we alledge them, will be found to be fitly applyed. By them we beate at the traditions that adde any doctrine which is not contained in the holy Scriptures: the authors whereof our aduersaries themselues do set downe vntounto vsus, and tell vsus, that such and such a Pope added this peece to the Masse, that such and such a Pope, that liued so many yeares since the Apostles times, made this order and decree, which was neuer practised before. Against that, we alledge the words of Iesus Christ, These things hauehave I spoken vntounto you, that my ioy might remaine in you, & that your ioy might be fulfilled. And that which Saint Paul saith to the Ephesians in the 20. of the Acts, for I hauehave kept nothing backe, but hauehave shewed you all the counsell of Christ. For if these additions, and new traditions of Popes, long since added, are necessarie to saluation, it is impossible that the ioy of the Apostles, and of their disciples was accomplished: neither did the Apostles declare all the counsell of Christ. For that Saint Paul, by the counsell of Christ manifestly vnderstandeth the Gospell. Now it were impietie to say, that the new Testament containeth but a part of the Gospell:Verse 21. for if that were so, the title should be false, and we must put a peece, or halfe of the Gospell, p. 49in the title. And to conclude, the Apostle in the very same place sheweth wherein the counsell of Christ consisteth: to wit, in repentance towards God, and faith in Iesus Christ: which are two points fully and amply taught in the holy Scriptures. By the way, I pray you note M. Arnoux eloquence, which speaketh of bandying of passages, as if he were playing at tennice.

ARNOVX.

Section. 15 Contrary passages. 2. Thessalonians Chap. 2.15. Therefore brethren, stand fast, and keepe the instructions (or traditions) which ye hauehave bene taught, either by word or by our Epistle. VponUpon which words in that place, Saint Iohn Chrysostome saith very well: By that it appeareth, that the Apostle did not teach all by his Epistles, neither set it downe in writing, but left diuers things by tradition, and will hauehave men to receiue and esteeme them all to be worthy of like credit: and therefore we hold by the traditions of the Church, and firmely beleeue them; and when wee are told that it is a tradition, we make no further enquirie nor question thereof. I am content with this text onelyonly, for my purpose, because it plainely sheweth vsus, that we must beleeue some thing, that is not written.

MOVLIN.

The ordinarie manner both of old and new heretikes, is,foreign. that when the holy Scripture faileth them, they hauehave recourse to traditions. Iosephus in the thirteenth booke of Antiquities & eighteenth chapter saith, that the Pharisies had many obseruations by successiue tradition from their fathers, which are not written in the law of Moses. Tertullian became an heretike in his booke of Monogamie, chap. 2. defendeth Montanus heresie, by these words of Iesus Christ: I hauehave yet many things to say vntounto you, but you cannot beare them now. Which is the place which Bellarmine produceth for traditions, in the fift chapter of the booke of the vnwritten word, cutting this passage according to his manner. For in the verse following, Iesus Christ declareth what those things were which they p. 50could not yet beare, that is, things to come, as the prophesies touching future euents, which are found in the Epistles of the Apostles,Quia non posset ex his inueniri veritas, ab his qui nesciant traditionem. Non enim per litteras traditam illam, sed per viuam vocem. and in the Reuelation; and not any other doctrines of faith. Irenaeus in the second chapter of his third booke saith, that when men confuted heretikes by the Scripture, they began to accuse the Scriptures, saying, That the truth could not be found in the Scriptures, by them that knew not the tradition, because it had not beene giuen by writing, but by word of mouth. About twenty yeares after the death of Saint Iohn, one of his Disciples named Papias, Bishop of Hierapolis, beganne to hearken to vnwritten traditions, as parables and strange doctrines, and other fabulous things; as Eusebius writeth in the last chapter of the third booke of his historie.

foreign.These heretikes wanted no successors: the most fertile Church for traditions hath beene the church of Rome: for that of a Bishop not worth sixe pence in substance, to make an earthly Monarch that exceedeth Emperours and Kings in worldly wealth, honour and riches, it was necessary to make great additions, and to patch long peeces to the ancient doctrine. And it is manifest in the Histories to be seene, that as the B. of Romes greatnesse increased, traditions were multiplied; which are much more recommended by our Aduersaries then the holy Scriptures, and more religiously obserued. For in Rome adultery is permitted, but flesh is strictly forbidden to be eaten in Lent. The reading of the Bible prohibited, and Images erected in the Churches. Bishops dispence with the Apostles commandement, that will hauehave them not to be nouices, but fit to teach and instruct the people; for the most part of them preach not, and many Bishoprickes are giuen to children. But touching Annates and reuenues belonging to the Papall Seate, those are inuiolably obserued. Bellarmine dares presume, and proceedes so farre, as to say; that some traditions are greater, touching the obseruations thereof, then some Scriptures, chap. 7. of the booke of the vnwritten word. We hauehave oftentimes desired to see a list of those traditions, and of that vnwritten p. 51word reduced into one body, but our Aduersaries would neuer giuegive vsus the catalogue thereof. Two things hinder them from it: The one is, that they know, that whatsoeuer they do, yet a wauering doctrine will hardly be firmly imprinted in the mindes and spirits of men, if it be not supported by Gods authority, speaking by the Prophets and Apostles: The other; that if they should deliuer a list of those traditions to the common people, they would be abashed at their great number, and desire to compare them with the Scriptures, wherein they should finde great contrarietie with diuers traditions: in such manner, that those traditions would rather be found to be corrections, vnderunder pretence of tradition. And which is more, there they should finde traditions to be forbidden, Matth. 15.3. Why do you also transgresse the commandement of God, by your tradition? and Colossians 2.8. Beware lest there be any man that spoile you through philosophie and vaine deceit, through the traditions of men. This abuse being therein so palpable, neuerthelesse M. Arnoux goeth about to ground traditions vponupon the holy Scripture; therein contradicting the Church of Rome, which on the contrarie, will hauehave the authoritie of the Scripture to be grounded vponupon tradition: whereby it followeth, that the authority of tradition cannot be grounded vponupon the Scripture. To proue it, he alleadgeth the fifteenth verse of the second chapter of the second Epistle to the Thessalonians; Therefore brethren, stand fast, and keepe the instructions (or traditions) which you hauehave beene taught, either by word or by our Ep…stle. From this place our Aduersaries inferre, that besides the Epistle which Saint Paul wrote to the Thessalonians, he had told them many things by word of mouth; which we willingly grant: for, we take not vponupon vsus to maintaine, that the first Epistle to the Thessalonians containeth all the doctrine to saluation. Our difference is not, whether a short Epistle written by Saint Paul, but whether the olde and the new Testaments doth containe all that which is necessary to saluation. And which is more, if Saint Paul had said, Stand fast and keepe the instructions which you hauehave beene taught, either by our word, or by p. 52the holy Scripture: yet it should not follow, that the things which he had said vntounto them by word of mouth, and those that are written, were contrary things. A man may teach one selfe same doctrine diuers wayes.

But our Iesuite perceiuing that this place was too weake for his purpose; therefore he vnderunder-propt it with a place in Chrysostome, which he alleadgeth otherwise then Chrysostome himselfe doth, wherein these words, set downe in writing, Tradition, or the Apostle, are not to be found. And all that which he s tt…th downe to be in the singular number, in Chrysostome is in the plurall number; yet I am content to receiue and allow of this place to be truly alleadged.

Cyprianus epist. ad Pompeium, Vnde ista traditio? vtrumne de Dominica & Euangelica authoritate. See Augustine in the 5 booke of Baptisme against the Donatisti cap. 26.Then I say, that when the Fathers speake reuerently of traditions by the word Tradition, either they vnderstand the holy Sc…ipture, which also is a t…adi…ion that is, a doctrine left vntounto vsus: or, by tradition, they vnderstand obseruations touching Ecclesiasticall policie, and things which of their owne nature are not necessary; & which for the greater part of them, are not now obserued by the church of Rome. Reade chap. 2. and 3. of Tertullian of the Souldiers Crowne; and Saint Augustine in the hundred and eighteene Epistle, and the twenty seuen chapter of the booke of the holy Ghost, ascribed to Basil. Therein mention is made of diuers vnwritten traditions; and among others of being plunged th ee times one after the other into the wat…r at Baptisme. To taste milk and hony at Baptisme, in signe of conco…d. Not to wash our selues that day, nor all the weeke after. In eueryevery action to make the signe of the Crosse vponupon the forehead. To make conscience to fast on the Sonday. To pray standing from Easter to Pentecost. On certaine dayes in the yeare to cel…brate the passion, the resurrection, and the ascention of the Lord. To pray towards the East. The annoynting with oyle, and diuers such like traditions, whereof the most part are abolished; which wrongfully were termed Apostolicall, seeing that the Apostles neuer practised them, specially the custome to pray standing, from Easter to Pentecost: for in Acts 20.36. and 21.5. Saint Paul prayed kneeling, not many daies p. 53before Pentecost, Acts 20.16. M. Arnoux could not hauehave beene ignorant therein, and had not alleadged Chrysostome contrary to his meaning, if he had read the place it selfe in Chrysostome, in stead of copying the same out of another:foreign for he might hauehave seene, that vponupon the same second chapter of the second to the Thessalonians, that Father sets downe these excellent words: All those things that are in the holy Scriptures are right and cleare; all that which is necessarie, is therein cleare and manifest. Then it followeth, that the traditions that are not in the Scripture, whereof he speaketh, are vnnecessarie things. And vponupon the Psalme 95.**foreign. When we say any thing without the Scripture, the auditories thoughts are vncertaine. Our aduersaries obiect, that we receiue many vnwritten traditions, as the obseruation of the Sabboth day, baptisme of little children, and the perpetuall virginitie of the blessed virgine Marie. I answer, that the obseruation of the Sabboth day is found in the Acts, 20.7. and in the first of Corinthians, 16.2. and that the word, Sonday or the Lords day, is found in Apoc. 1.10. And although it were not so, yet the perpetuall virginitie of the blessed virgine Marie, we beleeue, more for decencie, then for necessitie. As Saint Basil in his Sermon of the holy Natiuitie of Christ,foreign, &c. speaking of their opinion that hold the contrarie, saith, that it is a thing, which by no meanes preiudiceth the word of pietie. Touching the baptisme of little children, the Index of the Bible made by the Doctors of Louaine: and Bellarmine in the first booke of Baptisme, cap. 8. and diuers other proue it, by many places of the Scripture.

The iudgment of the ancient Fathers touching the perfection of the holy Scriptures.

ARNOVX.

Section. 16 Saint Augustine in the second booke of Baptisme against the Donatists, c. 7. saith, Many things are not found in the writings of the Apostles, nor in those that followed them, neither in the Councels; p. 54and yet because such things hauehave bene obserued, and holden by the Church, we beleeue that they come from them, and are taught and commanded by them.

And note, that in the same place he proueth by this rule of tradition, that we ought not to rebaptize those that hauehave bene baptized by hereticks, which is an article of the faith, and no Ecclesiasticall practise.

MOVLIN.

Quam consuetudinem credo ex Apostolica traditione venientem, sicut multa non inueniunturin literis eorum neque in concilijs posteriorum, & t…men quia per vniuersam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur.This place is hardly handled: these words of S. Augustine, Neque in consilijs posteriorum, are translated by our Iesuite thus, Neither of those that followed them, nor in the Councels. Wherein there is neither sence nor reason: and he turnes commendata into commanded. All this proceeds not from want of vnderstanding in the Latine tongue, but from trusting to another mans report. To vnderstand this place of Saint Augustine, you must know that he disputeth against the Donatists, and maintaineth that we must not rebaptize those that hauehave bene baptized by heretickes: which custome he saith is not written in the Epistles of the Apostles; and yet in the same worke he defendeth it,**Lib. 1 cap 7. Ne videar humanis argumentis agere ex Euangelio, profero certa documenta. by many places in the Scriptures, which he saith are most certaine. Then it appeareth, that in this place, by, the things that are not written, he vnderstandeth those things that are not in exp…esse termes in the Scripture, but are gathered by good consequence. As also that Saint Augustine placeth not this matter among the necessary points of saluation: for there he saith,****Nondum erat diligenter, illa baptismi quaestio pertractata. that the same question was not yet well handled, or soundly cleared in Saint Cyprians time. And yet it is not credible that Saint Cyprian wanted the vnderstanding of any thing necessary to saluation. To say that Saint Augustine did beleeue, that the holy Scriptures do not containe all that which is necessary to saluation, is a plaine confession that he that saith it neuer studied that Doctors workes. In his Epistle 142. cap. 9.******Persolas Scripturas potes plenam Dei intelligere voluntatem. he saith, By the Scriptures onelyonly thou maist fully and plainly know the will of God. In the second booke of the merits of sinnes, and of p. 55pardon, cap. 36. he saith,**Vbi de re obscurissima disputatur, nō adiuuantibus, diuinarum Scripturarum certis claris{que} documentis, cohibere se debet humana praesumptio. When we dispute of a thing that is very obscure, without the aide of the cleare and certaine instructions of the diuine Scriptures, mans presumption must be limited. And he himselfe against Petillians letters, lib. 3. cap. 6. saith,**Legite haec nobis de lege, de Prophetis, &c. & credemus. Reade this vntounto vsus from the Law, the Prophets, the Psalmes and the Gospell, & the writings of the Apostles: and we will beleeue it. In the second booke of Christian Doctrine, cap. 6. it is said,**In his quae apertè posita sunt in Scriptura inueniuntur, illa omnia quae continent fidem mores{que} viuendi. In those things that are plainly set downe in the Scriptures, all things that containe faith and good manners are contained.

The rest of the Fathers speake not otherwise,******foreign. S. Athanasius in the beginning of the prayer against the Gentiles saith, The holy Scriptures diuinely inspired, are sufficient to make men vnderstand the truth.

S. Hierome vponupon the first chapter of the**Sed & alia quae abs{que} authoritate & testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt atque confingunt percutit gladius dei Prophet Aggee, saith, Those things which men inuent of themselues, for Apostolicall traditions, without authoritie and witnesse of the holy Scriptures, are confounded by God.

S. Basil speaketh excellently vponupon that place, about the end of his Ethickes or morall Philosophie, which are among his Ascetiques. If (saith he) all that which is not of faith is sinne, as the Apostle saith, and that faith cometh by hearing, and hearing by the word of God,**foreign. Edit. Basil. pag. 437. all that which is without the Scripture, (diuinely inspired,) not being of faith is sinne.

If in things necessarie to saluation, these Doctors reiected all traditions not contained in the holy Scripture, by greater reason, after so many ages and continuance of time, there is lesse apparence to make new additions. For when will they cease from adding? Bellarmine in the third chapter against**Non rectè de Ecclesia Christi sentit qui nihil admittit nisi quod expresse in veteri Ecclesia scriptū, aut factū esse legit. Quasi Ecclesia posterioris temporis, aut desierit esse Ecclesia, aut facultatē non habeat explicandi, & declarandi, constituendi etiam & iubendie quae ad fidem & mores Christianos pertinent. Barkley, seeing that the Popes power to depose kings is destitute of all ancient testimonie saith, That the Church in these latter times, yet hath power to constitute and ordaine things that concerne faith and good manners. Whereupon p. 56it followeth, that the religion of the Romish Church is not yet perfected, seeing that yet men may adde precepts touching faith and good manners thereunto. And the Bull Exurge, which is at the end of the last Councell of Latran, placeth this among Luthers heresies, that he said, That it is not in the Popes nor the Romish Churches power, to establish articles of the faith.

ARNOVX.

Section. 17 The same article lower. All things ought to be examined, ruled, and reformed, by, and according to the word of God.

True, according to the word of God, but how to be vnderstood? Note that they pretend, that the sence by them giuen to the word of God, is the touchstone of all the truthes of our beleefe. For otherwise, it is not to be doubted, that the word of God strengthened by the sence which the Church giueth thereunto, is the law, which neither can nor ought te be contested withall.

MOVLIN.

It is false that we pretend, that the sence which we giuegive to the word of God, should be the touchstone of all truths. None of vsus nameth himselfe an infallible interpreter. We receiue no other interpretation of the word of God, then that which is drawne out of the word of God. So they are not found by vsus, but by the word of God, which is infallible. And in such things as are clearly set downe in the Scripture, & that hauehave no need of interpretation, all doctrines necessarie to saluation, are contained. By this meanes there is no need of an interpreter, in that sence, whereby an interpreter at this day is vnderstood, that is, of such a one as giues his interpretations for laws: such as the Pope & his Prelats say they are. Of which impietie, and how thereby, guiltie persons make themselues iudges of the law, and seruants interpreters of their Masters commandements, and how they alwaies interpret the Scriptures for their profit, and to serue for gaine, and what horrible and extrauagant interpretations they make of the Scriptures, it hath bene formerly handled at large in the ninth. Section.

p. 57ARNOVX.

Section. 18 Passages quoted in the margent of the Confession. 1. Cor. 11.1.2. Be ye followers of me, euen as I am of Christ. Now brethren, I commend you that you remember all my things, and keepe the ordinances as I deliuered thē to you. And in the 23. verse, For I hauehave receiued of the Lord, that which I also hauehave said vntounto you. Do these two passages conclude the article, for the which they are set downe as a proofe?

MOVLIN.

These two passages are wholly and altogether formall, to proue that all things ought to be ruled and reformed by the holy Scripture. For here the Apostle to reforme the abuse which the Corinthians cōmitted in the celebration of the Sacrament of the Lords Supper, draweth it to the institution of the holy Supper, as it is written in the Gospell. It importeth not, whether all the foure Euangelists, or one part onelyonly were then written: for alwaies, this is certaine, that he reformeth the Corinthians by the rule contained in the Scriptures, which we at this day hauehave.

By the way you must note,M. Arnoux falsification. that M. Arnoux falsifieth the words of Saint Paul, and putteth, I hauehave receiued of the Lord, that which I hauehave said vntounto you: in stead of that which I hauehave deliuered vntounto you: because these words foreign, quod tradidi vobis, shew that Saint Paul calleth a doctrine contained in the Scriptures, a tradition.

Of the authoritie of the Church, and whether she be the Iudge of the Scriptures, and whether M. Arnoux hath reason to call the Scriptures a dumbe rule.

ARNOVX.

Section. 19 Contrary passages. Mathew 23.2. and 3. The Scribes and Pharesies are set in Moses seate, all therefore whatsoeuer they bid you obserue, that obserue and do, but after their works do not: and Mathew 18.17. Tell it vntounto the Church, and if he refuse to heare the Church, let him be as an heathen man or a Publican. And in Denteronomie p. 5817.8.It is the 11. verse. Thou shalt do all that, that they shall tell thee, which preside in the place which the Lord hath chosen, and which they shall teach, according to the Law, and thou shalt follow their sentence, without declining to the right hand or to the left. But he that by presumption will not obey the commandement of the Priest, which shall, for that time, be the Minister of thy God, and hath the sentence of a Iudge, that man shall die.

Now you must note by the second of Paralipomenon, chapter 14. verse 10. that iudgement and examination belongeth to the Priest, in all the foure chiefe controuersies, that is, when there was any question of the law of the tenne commandements, of morall commandements not set downe in the Law, of ceremoniall precepts for diuine worship, and of Iudiciall precepts for peace and iustice. Behold then, both the one and the other law (the iudgement of truths,) put into the hands of the Church established by God, and not left to the merciemercy of their opinions which would abuse a dumbe rule, casting off the yoke of the interpreters that are ordained by God.

MOVLIN.

By the passage of the three and twentith of Saint Mathew, M. Arnoux setteth the Pastors of the church of Rome in the Pharisies place, and vnderstandeth, that although they say, and do not, & that their liues are contrary to their doctrines, yet men must obey them in all things, and doe all that they command, because they hauehave the chaire and the ordinarie succession. I answer, that in that wherein he condemneth the actions of the Pastors of the Romish church, and compareth them to the Pharisies, I will not contradict him. But whereas he thinkes it fit for vsus to beleeue the Pharisies in all things, and to do all that which they say, without any exception, he contradicteth Iesus Christ, which reproched them, that they transgressed the commandement of God by their tradition: and that they taught doctrines that are the precepts of men, Matth. 15.3.9. Therefore Iesus Christ, Math. 16.11. hauing commanded his Disciple, to beware of the leauen of the Pharisies, Saint Mathew declareth that they vnderstood, that Christ would hauehave them to beware of the doctrine of the Pharisies. p. 59Therefore he would not hauehave them obeyed in all things And, is not that iudgement a manifest impietie, and a diuellish doctrine, which they pronounced with one accord in the ninth chapter of Saint Iohn, that whosoeuer confessed Iesus Christ, should be cast out of the Synagogue, that is, excommunicated? Was that a good doctrine, whereby Caiphas the high Priest, and his adherents, pronounced Iesus Christ to be a blasphemer, and worthy of death? Bellarmine himselfe acknowledgeth,Lib. 5. de amiss. gratia & statu peccati cap. 10. that the Lord in the fift of Saint Mathew confuted the peruerse opinions of the Pharisies, that taught, that inward or secret cogitatious were no sinne. When Iesus Christ saith, Do all that they shall say vntounto you; he meaneth things conformable to the Law. And as Chrysostome in his seuentie two Homily vponupon Saint Mathew (where he expoundeth this passage) saith,foreign, All those things that correct and amend manners. And so the Iesuite Maldonat vnderstandeth, the 23. of Saint Mathew. M. Arnoux addeth a place out of the seuenteenth of Deuteronomie, and the eleuenth verse, which confirmeth that. For there God saith, Thou shalt do all that they shall teach, according to the Law. Iesus Christ meaneth not that they should be obeyed when they teach any thing against the Law: for the rule of the fourth of the Acts is without exception, that we must not rather obey men, then God.

The second passage alleadged by M. Arnoux, is, the eighteenth of Saint Mathew, where Iesus Christ saith, Tell it vntounto the Church, and if he refuse to heare the Church, let him be vntounto thee as a heathen man or a Publican. From whence it is inferred, that in matters of doubt touching faith, we must goe to the catholike Romish church, which is an infallible iudge.

I answer, that our Aduersaries alleadging this place, corrupt it three wayes; first, they say, that by this place, Iesus Christ establisheth the Church to be Iudge of the controuersies in Religion, and of points of faith. But there our Lord speaketh not of points of faith nor of doubts in religion but of quarrels between two particular persons; whereof p. 60the one hath offended the other: Iesus Christ speaketh of the censure of maners, and not of doctrine. If (saith he) thy brother hath sinned against thee, &c. To say, that if the Church hath authority to iudge of quarrels betweene two particular persons, by greater reason she hath authority to iudge of points of faith with authority and infallible certainty; is to dispute with as good probability, as if I should say, that he that can carry a burthen that weigheth an hundred weight, by greater reason may carry a burthen of a thousand weight. Secondly they will, that by the word, Church we must vnderstand the vniuersall Church: which is impossible; for, for to end a quarrell betweene two neighbours, we assemble not the vniuersall Church. We must go to a particular Church, which all men confesse to be subiect to errour, and namely, in that which is spoken of in this place that is, in giuing admonitions, and vsing of censures, wherein faults are committed, either by passion or by ignorance. In the third place they will that by the Church we must only vnderstand the Roman, which is a rash supposition, without any colour. For if two Christians hauehave a quarrell in Syria, or in Ethiopia: must they go to the Romane church to end their difference? And in doubts of faith, why should not the Syrian or the Greeke Churches as well be Iudges, which are much ancienter then the Romane, and hauehave Saint Peters chaire, and from whom the church of Rome hath receiued Christian religion? And th… words of Church, of Priest, of Bishop, of Deane, of Baptisme, of Eucharist, and of Christian, that are Greeke, proue that the religion came from them, from whom those termes are borrowed.

Extra. de Iudicijs.Pope Innocent the third speaketh better, who in the chapter, Nouit, attributeth vntounto himselfe the knowledge of the differences betweene Philip Augustus King of France, and Iohn King of England, because it is said in the Gospell, Dic Ecclesiae, as if by the Church, we must vnderstand the Pope himselfe.Pontifex de bet dicere Ecclesiae, id est, sibi ipsi. Which interpretation seemes good to Bellarmine, in the 2. book of the authority of Councels, cap. 19. The Pope (saith he) ought to tell it to the Church, that is, to himselfe.

p. 61To these three eminent corruptions of this passage, our Aduersaries adde two apparent kindes of iniustice: The first, that this place, being one of those whereon they ground the authoritie of the Romish church: neuerthelesse, the church of Rome wil be the onelyonly iudge of the sence of this place. In a case where she is party, and where her greatnesse and authoritie is to be decided, she will be absolute and infallible iudge. By this meanes she will be sure to giuegive sentence with her selfe, and be well assured to win her cause.

The other iniustice is much worse, for when a question is made, to know the true orthodoxall Church, that men may follow it; the Romish church taketh all meanes possible from the people, of knowing whether her Pastors teach the true doctrine, or not: for that, to examine the doctrine of her Pastors by the holy Scriptures, is a thing not permitted to the people. To learne the resolutions of doubts by reading of the Greeke and Latine Fathers, (the length and multitude whereof is infinite) is a thing which the people vnderstand not. If we must be saued by that meanes, all women, and plaine countrey and vnlearned people, are damned. In such manner, that to know whether the Church wherein we liue be a Church well grounded in the faith, there resteth no other meanes for the poore people, but to beleeue their Pastors, who will be sure not to condemne themselues. Was there euer more horrible cruelty laid on m…ns consciences? Is not this a way to make the people, in a maner, desperatly to play at hazzard for their saluation, by following custome, and thrusting themselues in amongst a company of blinde fellowes, that follow and goe on, without knowing any thing.

The third passage alledged by M. Arnoux, out of the seuente…nth chapter of Deuteronomy maketh for vsus. For it commandeth to obey the Priests, that teach according to the Law. If they teach otherwise, God will not hauehave men to beleeue them. When Pope Iohn the three and twentieth taught, that there was neither Paradise nor Hell, as he said in the Councell of Constance: or when Pope Honorius maintained p. 62the Monothelites heresie, for the which he was excommunicated by three vniuersall Councels, M. Arnoux would not hauehave men to beleeue him in that.

Then he needed not to speak of the foure principall points of controuersie, whereof he saith the examination belongeth to the Priest: wherein neuerthelesse he wrongeth himselfe, to name morall commandements besides the Decalogue or ten commandements. The Doctors of the Romane church, (as well as we,) draw all the morall instructions and documents of good life and conuersation, from the Law of God. Let the Reader marke by the way, the impious words of the Iesuite, when he termeth the holy Scripture to be a dumbe rule: vnderunder pretence that it hath neither mouth nor throate. Our aduersaries writings are farced with such iniuries against the word of God. Baile the Iesuite, whose mouth M. Riuet hath perpetually stopt, in the first treatie of his Catechisme, saith, that Without the authoritie of the Church, he would beleeue Saint Mathew no more then Titus Liuius a Pagan Author. Bellarm. li. de verbo Dei non scripto cap. 4.Bellar. compareth and equaliseth the testimony which the holy Scripture yeelds of it selfe, to be diuine, to the testimony which the Alcoran of Mahomet giues of it selfe, to be descended from heauen. There also he saith, that the Scripture is but a peece of a rule. Doctor Charron in his third truth saith, that the Scripture is a two handed sword, and that by it men become Atheists. Thus one of them after another call the Scripture diuinely inspired, a dumbe rule, as if it were a woodden rule; which he durst not say of the Kings proclamations, published and set on the posts, although the paper hath no voyce. And although the word of God contained in the Scriptures makes no sound in the paper, yet it hath a sound in the mouth of the Sonne of God, and of the Apostles, and when God published the Law in the middle of fire: which ought to hauehave the like force as if God at this day spake from heauen.

What? shall the commandement of God pronounced by his owne mouth, (Not to hauehave any other god but himselfe, and not to fall downe before or worship any image) be esteemed p. 63a dumbe rule, vnderunder pretence that it is written? Yet herein it is cleane contrary to the images whereof Dauid speaketh, saying, that they hauehave mouthes and speake not.Psalme 115.Ps 115 For it may be sayd of the Scriptures, that they hauehave no mouth, and yet they speake, seeing that they speake sufficiently, when they tell vsus, how God hath spoken, and when they teach vsus to speake; as Esay saith in the 28. chapter and 20. verse, If we speake not according to this word, it is because there is no light in vsus. The holy Scripture speaketh sufficiently, when it teacheth vsus, how we must speake. If it speaketh not, it is sufficient that it ruleth vsus. Then it is great impietie to deny, that the word of God is our Iudge, vnderunder pretence that the paper hath no sound. For that is not to bereaue the paper of the qualitie of a Iudge, but God himselfe the Author of that doctrine.

They serue their turnes also with another reason, to bereaue the holy Scripture of the title or office of a Iudge, by saying, that the Church is ancienter then the Scriptures. If this reason be good, Magistrates could not be Iudges of the people; for the people are ancienter then Magistrates: and the people should not be subiect to the Lawes,foreign. for they are ancienter then the Lawes. Although diuers things contained in the holy Scriptures are found to be ancienter then the Church: as all that which therein is sayd of the nature of God, of his properties, of his eternall counsels, and of the work of the creatiō. For by the Scriptures, we vnderstand not the paper and the print, but the doctrines therein contained.

But notwithstanding all these considerations, the ancient Fathers made no difficultie to acknowledge the Scriptures for Iudge. Clemens Alexandrinus in the seuenth booke of Tapistries faith, In the seeking out or examination of things, wee make the Scripture our Iudge. And**Quaerendi sunt iudices. Ergo in terris de hac re nullumpoterit reperiri iudicium, de coelo quaerendus est Iudex. Sed vt quid pulsamus coelum cum habeamus hic in Euangelio? testamentum inquam. Optat. Mileuitan in the fift booke against Parmenian saith, We must seeke for Iudges. If they be Christians they cannot be allowed on neither side, for affections hinder the truth. We must seeke a Iudge without. If he be a Pagan, he cannot vnderstand the mysteries of Christians. If he be a Iew, he is an enemie to p. 64Christian baptisme. If then we cannot finde any iudgement in this cause here on earth, wee must seeke for a Iudge in heauen. But what neede we knocke at heauen gate, seeing we hauehave one here in the Gospell, that is, the Testament? of which Gospell Iesus Christ himselfe saith, Iohn the 12. chapter and 48. verse: He that refuseth me, and receiueth not my words, hath one that iudgeth him, the word that I hauehave spoken, it shall iudge him in the last day. The Pope and his Prelates must passe by this iudgement, and shall be iudged by the same word whereof they say themselues are Iudges and infallible interpreters. Although Pope Innocent the third in the Bull, Ad liberandum, which is at the end of the Councell of Latran, speakes as though he should be Iudge at the latter day, and signifieth vntounto all those that would not go on the voyage into the East, nor contribute any thing towards the same, that they should answer for it vntounto him at the terrible day of Iudgement. Reade Saint Augustine vponupon that, in the eighteenth booke of Grace and Free will,**Sedeat inter nos index Apostolus Iohannes &c. Iudicet cum Christo Apostolus, quia in Apostolo ipse loquitur Christus. where he will hauehave the Apostle to be Iudge, and to that end alleadgeth a place out of the Apostle. And in the three & thirtieth chapter of the second booke of Marriage, and of Concupiscence; before he would alledge a place out of the Apostle, he vsed this preface: Let the Apostle be Iudge with Christ, for Christ himselfe also speaketh by the Apostle.

Whether the Priests lips do infallibly keepe knowledge.

ARNOVX.

Section. 20 The lips of the Priest keepe knowledge, and they shall seeke the law at his mouth, Malachie 2.7. The law giuen is not a law, but in the mouth of the Priest.

MOVLIN.

In the Hebrew it is, The Priests lips should keepe knowledge; which is not a prophesie, but a commandement. By p. 65these words God doth not foreshew that the Priests should neuer turne from the true doctrine, but forbiddeth them to turne from it. As when God in the Law saith, Thou shalt not kill: he doth not foreshew that there shall be no more murther, but forbiddeth to do it. To make Gods commandements prophesies, is as absurd a thing, as if we should make prophesies commandements: as if when Iesus Christ said, One of you shall betray me, the Apostles should hauehave taken that for a commandement to betray him. There is the like absurdity in this changing or altering of the word of God, whereby this commandement giuen to the Priests to keepe knowledge, is taken for a prophesie that they shall alwayes keepe it; vponupon it to ground the infallible knowledge of the Popes, and the Prelats of the Church of Rome. Here are already two faults, one, in the falsification of the words, the other in the corruption of the sence; and now you shall see a third, that is, a cutting away a peece of the passage,M. Arnoux falsification. which M. Arnoux cuts cleane in the middle: for the lines following shew, that the same Priests to whom Malachie speaketh, had not kept knowledge, had seduced the people, and had corrupted the couenant of God. For presently after Malachie saith, But you are departed out of the way, you hauehave caused many to stumble at the Law, you hauehave corrupted the couenant of Leui: but the Iesuite would not adde that.

It was not enough in one place of two lines to hauehave committed three faults, as falsification of the words corruption of the sence, and cutting off some part of the passage: but to fill vp the measure of iniquitie, he addeth blasphemie, saying, That the Law is not a rule, but onelyonly in the mouth of the Priest. If that be so, to reade the holy Scriptures, is not to reade the rule of saluation: and the written commandements are not the Law of God, but begin to be a Law, when the Priest pronounceth the same, that men should take no regard vntounto that which they reade, but to that which the Priest saith: who by this reckning may say vntounto God: When we pronounce thy Law, we make it begin to be a Law, and thou art beholding vntounto vsus, that we giuegive authority to thy word contained in the p. 66holy Scriptures: to the end that no man should be so simple to beleeue that the words of the Priests and Bishops of Rome hauehave any force, vnlesse they be cōformable to the holy Scriptures: for on the contrary, if we will beleeue M. Arnoux, this Scripture and the doctrine therein contained, takes their authority from the Priests and Bishops of Rome: which being g…āted, it is to be presumed, that God in acknowledging the kindnesse that he hath receiued from them, he will easily grant them liberty to clip the Law of God, and to patch thereto some peeces of their owne. As we see in our Ladies houres, the commandements of God set downe in this manner:Printed at Paris by Heureux Blanuilain in Saint Victors street at the signe of the three Moores, an. 1611. 1. I am the Lord thy God, thou shalt not hauehave, nor worship any other God but me. 2. Thou shalt not take the name of the Lord thy God in vaine. 3. Remember that thou keepst holy the Sabboth, & other holy daies. They hauehave taken away the second commandement, and in the fourth thrust in the obseruation of holy dayes. From thence also it followeth, that as the Law giuen by God, is not a rule but onelyonly in the Priests mouth: so, that which is in the Priests mouth, ceasseth not to be a law although it be not found in the written word of God which is the dumbe rule, and the peece of a rule. Afte… that what more is to be done, but to take the Turban, or Turkish wreathe?

THE SIXTH ARTICLE: Of the Confession of Faith.

This holy Scripture teacheth vsus, that in this onelyonly and simple diuine essence, which we hauehave confessed, there are three persons, the Father, the Sonne, and the holy Ghost; the Father, the first cause, beginning, and originall of all things; the Sonne, his word and eternall wisdome; the holy Ghost, his vertue, power, & efficacy. p. 67The Sonne eternally begotten of the Father; the holy Ghost eternally proceeding from them both. The three persons not confused, but distinguished; and yet not diuided, but of one essence, eternitie, power, and equalitie. And in that, we auouch the same that hath bene determined by ancient Councels; and detest all sects and heresies, which hauehave bene reiected by holy Doctors, as Saint Hilarie, S. Athanasius, S. Ambrose, and S. Cyril.

THE SEVENTH ARTICLE.

We beleeue that God in three persons working together, by his vertue, wisedome, and incomprehensible goodnesse, hath created all things, not onelyonly heauen and earth, and all that which is contained therein, but also the inuisible spirits, whereof some are fallen into vtter perdition, the rest hauehave continued in obedience. That the first being corrupted and malicious, are enemies to all good, and by consequence of all the Church. The second hauing bene preserued by the grace of God, are ministers to glorifie the name of God, and to serue for the saluation of his elect.