The Safe Religion, Part 4
Some more of the Sence of Antiquity in the main Controverſie between us and the Papiſts, to declare further who it is that is of the New Religion.
CYrill. Hieroſol. Catecheſ 4. Sect. de ſpiritu ſancto, pag. (Edit. Pariſ. 1631.) 30.
foreign, &c. i. e. For concerning Divine things, and the holy myſteries of faith, nothing, no not the ſmalleſt thing ought to be delivered without the Divine Scriptures; nor to be brought forth by ſimple probability,☜ If the Tongue of man can ſpeak plain this is plain. nor by a train of words. Nay do not ſimply believe me my ſelf when I ſpeak of theſe things to thee, unleſs thou receive a demonſtration of the things which I ſpeak from the Divine Scriptures For the very ſafety of our faith, reſteth not on the elegancy of ſpeech, but on the proof of Divine Scriptures.]
And pag. 36. Sect de Sacra Script. he telleth you what Scriptures he meaneth earneſtly diſſwading from the Apocryphal books, and numbering the ſame onelyonly which we own as Canonical, ſave that he ſaith [foreign] and omitteth the Epiſt. to Hebrews and the Apocalypſe.
And Catecheſ. 17. pag. 192. he ſaith [And we now alſo ingeniouſly confeſs that we will not uſe humane reaſonings; but will only commemorate thoſe things which are in the holy Scriptures: for this is moſt ſafe as Saint Paul, 1. Cor. 2.4.
And Catecheſ. 18. pag. 220, 221, 222. See how he deſcribeth the Catholike Church without the leaſt intimation of the Romane deſcription.
Auguſt. Cont. literas Petiliani li. 3. cap. 6. pag. Edit. Pariſ. 127.) col. 1.
[Proinde ſive de Chriſto, ſive de ejus Eccleſia, ſive de quacunque alia re quae pertinet ad fidem utramque noſtram;Note here, 1. That it is, Eccleſia vel quacunque re alia, that Auſtin ſpeaks, 2. That its cum omnibus, and therefore not an Argument onelyonly for ſuch as deny the Church and right grounds. 3. So do we procure the flames of Popiſh hatred. non dicam nos, nequaquam comparandi ei qui dixit, Licet ſi nos, ſed omnino quod ſecutus adjecit, Si Angelus de caelo vobis annunciaverit preterquam quod in Scripturis legalibus & Evangelicis accepiſtis, anathema ſit.☞ 4. So may w… ſay [As if we had bid the Apoſtles put nothing in the Bible to prove the Romane Catholike Church. Hac vobiſcum & cum omnibus quos Chriſto lucrati cupimus actitantes, atque inter caetera ſanctam Eccleſiam quam in Dei lieris promiſſam legimus & ſicut promiſſa eſt in omnibus g…ntibus reddi cernimus, praedicantes, ab iis quos ad ejus pacificum gremium attrahi cupimus, pro actione gratiarum flammas meruinnus odiorum.] That is [Moreover, whether it be of Chriſt, or of his Church, or of any other thing which pertaineth to our faith and life, I ſay not [if we] who are not to be compared to him who ſaid [Though we] but that which he next added [If an Angel from heaven ſhall preach to you any other thing then that which you have received in the Scriptures of the Law and the Goſpel, let him be accurſed. While we deal thus with you and with all men whom we deſire to win to Chriſt, and among other things, do preach the holy Church, which we find promiſed in Gods Scriptures, and which we ſee to be placed in all Nations as was promiſed, we have deſerved (or procured) the flames of hatred from thoſe whom we deſire to draw into its pacifike boſome in ſtead of thanks.] And he proceedeth [as if it were we that ſo long before had bid the Prophets and Apoſtles that they ſhould not put in their books any Teſtimonies, by which the faction (or party) of Donatus is proved to be the Church of Chriſt.]
The Epiſtle ad Demetriadem commonly reckoned the 142. among Auguſtines cap. 9. ſaith [Scito itaque in Scripturis divinis (per quas ſolas potes plenam Dei intelligere voluntatem) &c.] By the Divine Scriptures alone thou maiſt underſtand the full will of God.] I know the Lovaine Doctors put this Epiſtle in the Appendix and conjecture it to be of Pelagius: but 1. it ſhews the doctrine of that age: 2. Never did Auſtin contradict it, but oft ſay the like.
Auguſt. de peccat. Merit. & Remiſſ. li. 2. cap. 36. pag. (mihi) 304. ſaith [Talis populus ut praedixi, eruditus in Regno caelorum per duo teſtamenta vetus & novum, non declinans in dextram ſuperba preſumtione juſtitiae, neque in ſiniſtram ſecuva delectatione peccati, in terram illius promiſſionis intrabit:] & poſtea [Ʋbi enim de re obſcuriſſima diſputatur, non adjuvantibus Divinarum Scripturarum certis clariſque duplicate page duplicate page documentis, cohibere ſe deb…t humana preſumptio nihil faciens in partem alteram declinando] So that in Auſtius judgement the old and new Teſtament teach us enough to ſalvation; and in the difficult points we muſt not ſo much as incline to either ſide, without the Scriptures, it being preſumption to ſpeak when they are ſilent.
And in his 49. Tract. on John he ſaith [Evangeliſta teſtatur multa Dominum Chriſtum & dixiſſe & feciſſe quae non ſcripta ſunt, electa ſunt autem quae ſcriberentur, quae ſaluti credentium ſufficere videbantur.] i. e. [The Evangeliſt teſtifieth that the Lord Chriſt ſpoke and did many things that are not written: but thoſe were choſen to be written, which ſeemed ſufficient for the ſalvation of Believers.]
And li. de Nat. Grat c. 26. he ſaith to the Pelagians [Solis Canonicis debeo ſine …ulla recuſatione conſenſum] That is [I owe a conſent without any refuſal to the Canonical Scriptures alone] An hundred more ſuch ſayings might be cited out of Auguſtine.
Hierom on the firſt Ch. of Hag. (fol mihi. 102.) ſpeaking of the uſe of Hereticks, ſaith [Sed & alia quae abſque authoritate & teſtimoniis Scripturarum quaſi traditione Apoſtolica ſponte reperiunt atque confingunt percutit gladius Dei. Andradius Defen. l. 2. Vainly replyeth that this is ſpoken onelyonly to thoſe Hereticks that plead only Tradition and reject Scriptures. 1. Thats plainly falſe: for Tatianus did not ſo 2. He ſpeaks of all ſuch traditions therefore of the Popiſh.] i. e. [But other things which without the Authority and Teſtimonies of Scripture they do of their own accord find out and feign as of Apoſtolical tradition the ſword of God will cut down.] And he inſtanceth in the faſtings and other auſterities of the Tatiani, which he ſaith they ſuffer cauſleſly.
The ſame Hierom againſt Helvidius ſaith [Ʋt haec quae ſcripta ſunt non negamus, ita ea quae non ſunt ſcripta renuimus. Natum Deum eſſe de virgine credimus quia legimus: Mariam nupſiſſe poſt partum non credimus, quia non legimus] So then the Church in Hieromes time would believe no more by Divine Faith, but what was written.
Chryſoſtome ſaith on the 95. Pſal. [when any thing is ſpoken that is not written, the very thoughts of the hearers are lame] And again on the 2 Theſſ. 3. [All things are clear and ſincere that are in the Divine Scriptures, every thing that is neceſſary is therein plain] The words are ſpoken againſt thoſe that would not go to the Congregation becauſe there was no Sermon; And though Chryſoſtome was almoſt daily in preaching, yet to ſhew them that the word read was worth their hearing, he addeth this anſwer: And he proceedeth to anſwer their other objections taken from the ſuppoſed obſcurity of Scripture, telling them they are ſpoken in their own tongue and plainly. Orat. 3. pag. (mihi) 1503.
And on 2 Cor. Hom. 3. he calleth the Scripture the ballance, the ſquare and rule of all things; which words Bellarmine de verbo Dei l. 4. c. 11. endeavoreth to pervert in vain.
Theodoret Dialog. 1. inter Orthodox. & Eraniſt. in the beginning (pag. 1.) ſaith [I would not have thee by humane reaſons to enquire after the truth, but ſeek the ſteps of the Apoſtles and Prophets and their followers] And in the ſecond Dialogue [I am not ſo raſh as to aſſert any thing wherein the holy Scripture is ſilent.]
Cyril of Alexandria in his ſeventh book againſt Julian (pag. mihi 159.) ſaith [The Divine Scripture is ſufficient to make them that are exerciſed in it, wiſe and moſt honeſt, and to have ſufficient underſtanding.] The like he hath twice or thrice over in that ſame Section, which I will not ſtand to repeat leſt I be tedious.
Ambroſe having mentioned the diverſity of Hereſies agreeing in una perfidia, giveth us this direction for cure: Itaque tanquam boni gubernatores quo tutius praetermeare poſſimus fidei vela tendamus Scriptuarumque relegamus ordinem. Amb. de fide li. 1. cap. 4. pag. 56. And many more expreſs paſſages he hath: as [Quae in Scripturis ſanctis non reperimus, ea quemadmodum uſurpare poſſemus?] This citation I take on truſt from others that have before produced it, having before mentioned more.
Athanaſius in his Orat. againſt the Gentiles in the beginning ſaith [The holy and Divinely inſpired Scriptures are ſufficient for all inſtruction of verity] And afterward he addeth that the writings of the Fathers and our Teachers do help us to interpret and underſtand Scripture.
Hippolytus (in Bibliothec. Patrum Tom. 3. Edit. col. p. 20.21.) ſaith [Ʋnus Deus eſt, quem non aliunde agnoſcimus, quam ex ſacris ſcripturis. Quemadmodum enim ſiquis vellet ſapientiam hujus ſeculi exercere, non aliter hoc conſequi poterit, niſi dogmata Philoſophorum leg at: ſic quicunque volumus pietatem in Deum exercere non aliunde diſcimus quam in ſcripturis Divinis] i e. [There is one God, whom we no other way know, *That is [Savingly.]but by the holy Scriptures: For as he that will exerciſe the wiſdom of this world, cannot otherwiſe attain it, but by reading the opinions of the Philoſophers i… ſo thoſe of us that will exerciſe piety towards God, do no other way learn it but in the Divine Scriptures.
Clemens Alexandrinus Stromat. li. 6. ſaith [Without the Scripture we ſay nothing.]
In the Life of Antony the Author ſaith [The Scriptures are ſufficient for our inſtruction.]
Theodoret li. 1. hiſtor. c. 7 reporteth the words of Conſtantine the Great ſpoken to the Fathers in the Nicene Council, after Euſtathius Oration to him, thus [He ſhewed them how grievous a thing it was and how bitter,Conſtantinus Magnus. when the enemies were profligate, and there was none left that durſt oppoſe them, that they ſhould ſtrive againſt one another, and ſhould make mirth for their enemies, and become their laughing ſtock: ſpecially ſeeing they diſpute about Divine things, and have the doctrine of the Holy Ghoſt laid down in the Scripture monuments: For, ſaith he, the Books of the Evangeliſts and Apoſtles, and alſo the Oracles of the ancient Prophets do evidently teach us what we are to hold concerning God. Laying aſide therefore all ſeditious contention, let us reſolve the matters that are brought into queſtion, by the Teſtimonies of the writings of Gods inſpiration] And Theodoret addeth, that [While he ſpoke theſe and the like things to bring them to a conſent in the Apoſtolical doctrine, all the Synod except a few Arrians obeyed and ſtabliſhed concord on theſe terms.
Yet doth Andradius think to diſable Conſtantines teſtimony by ſaying that the Arrians were pleaſed with theſe words of Conſtantine, See Andrad. T…ef. l. 2. fol. 110, &c Where are the reſt of his cavils.and Bellarmine vainly endeavoreth to leſſen their eſteem, becauſe Conſtantine was no Doctor of the Church.
Salvianus Maſsil. de Provid li. 3. pag. (mihi) 62.Salvian ſaith [Si ſcire vis quid tenendum ſit habes literas, ſacras perfecta ratis eſt hoc tenere quod legeris] i. e. [You ſee Scripture is the only Rule of Faith with him.
But I will once more ſtop this work of citations, it being ſo fully done already. OnelyOnly deſiring the Reader to lay thoſe before produced together with theſe laſt, and to compare with them, 1. the Proteſtants judgement, and then the Papiſts, I ſhall lay them here by him, that ſeeing them together he may the better judge.
And for the judgement of the Reformed Churches, I ſhall ſay no more then what I before mentioned out of their own Polidore Virgil [That they are called Evangelical, becauſe they maintain that no Law is to be received in matters of ſalvation, but what is delivered by Chriſt or his Apoſtles] And this is in the Scripture fully contained and ſafely delivered to us (which kind of Tradition of the books of the old and new Teſtament as Canonical, ſaith Molinaeus we readily receive, which is ſo far from being an addition to Scripture, that it tells us that nothing is to be added thereto) Compare this with the Fathers judgment before laid down.
As for the Papiſts judgement you ſhall have it in their own words, leſt we ſeem to wrong them.
Vaſquez Tom. 2. Diſp. 216. N. 60. ſaith [Licet concederemus ho… fuiſſe Apoſtolorum praeceptum, nihil…minus Eccleſia & ſummus Pontifex potuerunt illud juſtis de cauſis abrogare: Neque enim maj…r fuit poteſtas Apoſtolorum, quam Eccleſiae & Pontificis inferendis praeceptis] That is [Though we ſhould grant that this was a precept of the Apoſtles, nevertheleſs the Church and the Pope might upon juſt cauſes abrogate it: For the power of the Apoſtles was not greater then that of the Church, and Pope in making precepts.]
The Council of Trent ſay, Seſſ. 21. c. 1.2. that [This power was alway in the Church, that in diſpenſing the Sacraments, ſaving the ſubſtance of them, it might ordain or change things as it ſhould judge moſt expedient to the profit of the receiver.] (So that they may change any thing that God appointeth about Sacraments, except the ſubſtance: And it were well if they would have left that unchanged.)
The Council of Conſtance took the cup from the Laity [Licet in primitiva Eccleſia hujuſmodi ſacramentum reciperetur a fidelibus ſub utraque ſpecie.] Though in the primitive Church this Sacrament was received of the faithful under both kinds.] So that they confeſs they contradict the Primitive Church.
Bellarmine plainly ſaith li. 4. de Pontif. c. 5. [Si Papa erraret in praecipiendo vitia, vel prohibendo virtutes, teneretur Eccleſia credere vitia eſſe bona & virtutes malas, niſi vellet contra conſcientiam peccare.] That is [If the Pope ſhould erre in commanding vices, and forbidding virtues, the Church were bound to believe that vices are good, and vertues duplicate page duplicate page bad, unleſs they would ſin againſt conſcience.] And againſt Barelay cap. 31. he ſaith [In bono ſenſu dedit Chriſtus Petro Poteſtatem faciendi de peccato non peccatum, & de non peccato, peccatum] That is [In a good ſenſe Chriſt hath given power to Peter to make ſin no ſin, and no ſin to be ſin.] (compare this doctrine with the Fathers.)
The Glaſſe in Can. Lector Diſt. 34. ſaith, [Papa diſpenſat contra Apoſtolum] The Pope diſpenſeth againſt the Apoſtle.]
Innocent. 3. Decret. de conceſ. prebend. tit. 8. c. propoſuit, ſaith [Secundum plenitudinem poteſtatis de jure ſupra jus poſſumus diſpenſare] According to the fullneſs of our power we can diſpenſe with the Law above Law.] And the Gloſſe addeth [For the Pope diſpenſeth againſt the Apoſtle, and againſt the old Teſtament, as alſo in vows and oaths] And another Gloſs ſaith [The Pope diſpenſeth with the Goſpel, in interpreting it.] More ſuch Gloſſes you may find, if not yet more groſs and impious; which I'le not ſtand to recite.
Gregory de Valentia Tom. 4. diſp. 6. qu. 8. p. 5. § 10. ſaith [Et certe quaedam poſterioribus temp…ribus rectius conſtituta eſſe in Eccleſia quam initio ſe haberent] That is [And certainly ſome things are more rightly conſtituted in the Church in the latter times then they were in the beginning.]
Andradius Defenſ. Concil. Trident. lib. 2. pag. (mihi) 236. ſaith [Ʋnde etiam liquet minime eos erraſſe qui dicunt Romanos Pontifices poſſe nonnunquam in legibus diſpenſare a Paulo, primiſque quatuor Conciliis ad Eccleſiam exornandam, moreſque componendos pro temporum neceſſitate edictis, qualis eſt illa quae interdicit, ut digamos creari ne liceat Epiſcopos.] i. e. [Whence it appeareth that they did not erre who ſay that the Pope of Rome may ſometime diſpenſe with Lawes made by Paul and the four firſt Councils for the neceſſity of the times to the adoring of the Church and the compoſing of manners; ſuch as is that, which forbiddeth, thoſe to be made Biſhops who are the husbands of two wives.]
Cardinal Perron againſt King James li. 2. Obſer. 3. …. 3. p. 674. hath a Chapter purpoſely [Of the Authority of the Church to alter matters contained in the Scriptures] And pag. 1109. & 1115. he ſaith, that [When in the form of the Sacraments ſome great inconvenicies are met withal, the Church may therein diſpenſe and alter.] And that the Lords words [Drink yee all of it] were a precept not immutable nor in diſpenſable] for [the Church hath judged that there may be a diſpenſation for …t.]
B…ovius Obſerv. on C. 24. conſtit. Apoſt. ſaith [Eccleſia Romana quae Apoſtolica utens poteſtate, ſingula pro conditione temporum in melius mutat] i.e. [The Church of Rome, uſing Apoſtolical power, doth according to the condition of times change all things for the better.]
Cardinal Tolet ſaith [Cum certum ſit non omnia q…ae Apoſtoli inſtituerunt jure Divino eſſe inſtituta] i. e. [It is certain that all things which the Apoſtles inſtituted were not inſtituted by Divine right.]
And the Council of Trent hath ſhewed its uſurpation of power above Scripture, in diſpenſing with the degrees of Marriage in Lev. 18. & 20. adding to what God hath prohibited, and relaxing what God hath reſtrained, and that [To Great Princes and for a publike cauſe] When they make it ſin to other men.
Theſe and many more of their groſs ſayings and uſurpations againſt Scripture and above it: they have been long ago told of by Jewell, Reignolds, Whittakers, Molinaeus, and others; and how ſleight their evaſions are, the conſiderate and impartial may diſcern.
I have therefore recited thus much of their words here, that you may compare them with the Ancients, and then ſee who are the Changlings and Noveliſts, and who they be that keep to the old Church and Religion.
And among other ancient Writers I would deſire you (beſides all the forecited) to compare the Popiſh frame with the Directions of Vicentius Lirinenſis, The ſum of Vincentius Lirinenſis adv Hereſ.which he giveth us for the diſcovery of Truth and avoiding hereſie, in his book Contr. Haereſ. Which I the rather mention, becauſe I admire that the Papiſts ſhould be ſo immodeſt as to boaſt ſo much of him as if he were on their ſide. The ſum of his advice to avoid hereſie, is this. 10 Fidem munire Divinae legis authoritate. 20 Eccleſiae Catholicae traditione: To fortifie our faith. 1. By the Authority of Gods Law. 2. By the Tradition of the Catholike Church. This way he ſaith he was himſelf directed to by all the holy Learned men that he enquired of: Saepa magno studio & ſumma attentioae perquirens a quamplurimis ſanctitate & doctrina praeſtantibus viris quonam modo poſſem certa quadam & quaſi generali ac regulari via Catholicae fidei veritatem ab haereticae pravitatis falſitate diſcernere, hujuſmodi ſemper reſponſum ab omnibus fere retuli] cap. 1. (Edit. Colon. a. 1613, & pag. 617. Edit. Perionii. Lugd. 1572.) So that we are given to underſtand by this paſſage.
1. That this was no private opinion of Vincentius, but the common way that was then taken by Holy learned men to diſcern Truth from Hereſie.
2. And note well that he doth not once in all the book direct us to the Determination, much leſs to the In…allible determination of the Pope or the Romane Church as the way to diſcern Truth from Hereſie. And can any man of common reaſon that is willing to know the truth, imagine that there is the leaſt probability that Vincentius ſhould ſilence this Romiſh deciſion, in a Treatiſe written purpoſely and onelyonly on that ſubject, and wherein he undertaketh to give us the full and certain direction to avoid Hereſies, if the Church had then been of the Romaniſts opinion? O intolerably forgetful, negligent, deluſory man, that would not give us one word of that which is now the foundation of all, and into which our faith muſt be ultimately reſolved! What never a word to tell us that whatſoever the Pope or Clergy of Rome are for or againſt may be known accordingly to be true or falſe, becauſe he is the infallible Head of the Church and decider of controverſies!
3. Obſerve alſo that Vincentius doth fully and purpoſely acknowledge the Scripture ſufficiency, and never once mention any Traditions as neceſſary to ſupply the defects of Scripture, or as part of Gods word when Scripture is but the other part. Not a word of ſuch Traditions. But onelyonly of Tradition ſubordinate to Scripture finaliter for the true expounding of them. Hear himſelf [Cap. 2. Hic forſit an requirat aliquis: cum ſit perfectus ſcripturarum Canon, ſihique ad Omnia ſatis ſuperque ſufficiat, quid opus eſt ut ei Eccleſiaſticae intelligentiae jungatur authoritas? Quia videlicet ſcripturam ſacram pro ipſa ſua altitudine non uno eodemque ſenſu univerſi accipinut.] And in his recapitulation Cap. 41. [Diximu… in ſuperioribus hanc fuiſſet ſemper eſt eſſe hodie Catholicorum conſuetudinem, ut fidem veram duobus his modis approbent. Primum divini Canonis authoritate: deinde Eccleſiae Catholicae Traditione: Non quia Canon ſolus non ſibi ad univerſa ſufficiat; ſed quia verba Divina pro ſuo plerique arbitratu interpretantes varias opiniones erroreſ que concipiant.]
So that Scripture is ſufficient ad omnia, ad univerſa, onelyonly the Churches tradition, that is, interpretation is the ſafe way to avoid hereſie, for the underſtanding of it.
4 Note alſo that the Catholike Church which Vincentius mentioneth is not the Romane Church any more then any other: but the Tradition that he referreth us to is, that which hath been taught or held ubique, ſemper, & ab omnibus: every where, alwayes, and by all.
5 Note alſo that it is not any authoritative Determination, of any perſon or perſons whomſoever: but univerſal conſent that he referreth u… to.
6. And it is not in leſſer, probable, or controverted points: but in thoſe great neceſſary points, which the Church hath wholly, every where, in all ages agreeed in.
7. Note diligently, that one of the caſes he putteth is this, cap, 4. [Quid ſi novella aliqua contagio non jam portiunculam tantum, ſed totam pari…er Eccleſiam commaculare conetur?] i. e. [But what if any novel contagion, ſhall not onelyonly ſtain a ſmall part of the Church, but alſo the whole Church?] A preſumptuous Queſtion in the Papiſts ſence! But what ſaith he to it? doth he ſay, it is impoſſible? no but [Tunc item providebit, ut Antiquitati inhaeteat: quae prorſus jam non poteſt ab ulla novitatis fraude ſeduci] i. e Then let him ſee that he ſtick to antiquity, which cannot at all now be ſeduced by any fraud of novelty.] Here 1. he ſuppoſeth that the preſent Church may all erre; 2. He makes the remedy to be an appeal to the ancient Church, and not as the Papiſts, to appeal in all caſes to the preſent Church or Pope. (Coſterus ſeeks by a citation out of Tertullian in his Annot. to detort both.)
8. Laſtly note diligently, that it is not in all caſes that Vincentius leadeth us to the expoſition of the Church and Fathers, but onelyonly (as in the weighty uſe beforeſaid ſo) in caſe of [the newneſs of errors, when they firſt ariſe: before they falſifie the Rules of the ancient faith *That is, before they corrupt antient Writers or grow ſo old as to pretend to antiquity themſelves., let them be forbidden by the ſtraights of time; and before by the large ſpreading of the poiſon they endeavor to vitiate the volumes of our Anceſtors: But dilated and inveterate hereſies are to be ſet upon this way, becauſe by the long tract of time, they have had a long occaſion of ſtealing truth (that is, Antiquity and other ſigns of truth) And therefore as for all thoſe Ancient prophaneſſes of ſchiſmes or hereſies, we muſt by no means convince them, but by the onelyonly authority of Scripture, if there be need, or avoid them as certainly already of old convicted and condemned by the General Councils of Catholike Prieſts.] They are his own words tranſlated, pag. 677. Edit. Perionii, & pag. 87, 88. Edit. Colon. 1613.
So that you ſee Vincentius ſuppoſeth error may infect all the Church, and may grow old and ſo ſeem to be the Truth, and in ſuch caſes onelyonly Scripture muſt be pleaded againſt it, unleſs alſo we can produce ſome ancient Council that hath condemned it. This is the very caſe between us and the Papiſts: Their hereſies are old, and far ſpread, though not univerſal nor of utmoſt antiquity: therefore between us and them the Scripture only muſt be pleaded. Where there is no need of a judge by reaſon of its plainneſs we need not go to the Ancient Church; where there is need of an Expoſitor, we are content to deal with them on Vincentius grounds, and to admit of that which ubique, ſemper & ab omnibus hath been held in point of faith, if they will do the like; And indeed this is our very Religion. Will the Papiſts but diſpute their cauſe with us on theſe terms, we ſhall readily joyn iſſue with them, and doubt not of a good ſucceſs. Of this ſee more in our Conradus Bergius Prax. Cathol. divin. Canonis.