and the Cuppe unto the common people In which although you cannot gaine the attestation of all the ages of the Church nor make those new inventioÌ„s to mount up against the curreÌ„t of antiquity yet we know can discover your sluâ—tish tricks in chopping changing in wresting wriâ—ging in boasting bragging of the testâ—monies of antiquity And surely whatsoever you say concerning the holy Scriptures had you any hope of attaining good successe as you have fathered false Traditions on the Apostles so you would not spare to invent false Scripture under the name of Canonicall Authors Wee know your good will by adding Apocryphall bookes unto Canonicall Scripture and by equalizing Papall Decrees and Ecclesiasticall Interpretations with the written word but it is not so easie a thing for you to bring in counterfeit Scriptures as counterfeit Traditions because the Scripture hath more helpes to hinder the effecting of it then Traditions have 1. The Scripture hath Gods providence to preserve it from addition aswell as from diminution but unwritten Traditions want Gods providence to preserve them either from the one or the other where shall wee finde those five bookes of Apostolicall Traditions written by Egesippus which you alledge against us As those are lost so wee may finde many volumes of false Traditions 2. The number of the Bookes of holy Scripture is so well knowne that none can adde unto it but it wil be presently discovered it is not so with unwritten Traditions the Pope himselfe cannot or will not lay downe the certaine definite number of unwritten Traditions and say These no more we hold as unwritten Traditions I desire the Iesuit to doe one thing nay I hold out the flag of desiance and avouch it that hee is not able to doe it To lay downe the definite number neither more nor lesse of unwritten Traditions If he ever reply againe let him not forget this Challenge but I know he dares not for his â—ares to doe it because this is the onely shift they have to colour their new Inventions It is a Tradition So that there may be an addition unto Traditions and yet by the number it shall not be discovered because the number is not yet nor shall hereafter be discovered 3. The Scripture is a thing it selfe extant in faâ—t alwayes visible and not trusting to the bare memory of man or to the attestation of others So that if any adde unto it it will testifie of it selfe and for it selfe but unwritten Traditions taking them at the best hand as they come from their first Authors 〈◊〉 things extant in fact nor alwayes visible but speaking the best of them trusting unto the bare memory of others so that others must testifie for them they cannot testifie for themselves and therefore they are more subject to addition even by those that testifie for them And thus wee have discovered his proofes to be false or impertinent and his three rules to be foolish or impossible That of S. Paul to the Thessalonians of Basil of Chrysostome and of the Councell of Gangers is * Paul to Thes Sect. 3. Divis 1. Basil Sect 6. Divis 10. Chrysost Sect 3 Divis 2. Conc Gang. Sect 9. Divis 2 already answered and now there remaineth onely the Curse thundred foorth by that cursed conventicle of Nice commonly called the second Councell of Nice * Conc Nic. 2. Act. 7. If any man contemne the Tradition of the Church which is authorised either by writing or by custome let him bee accursed 17. We are not nice to deny this conventicle of Nice Reply pag. 172 seeing it was called by an insolent woman Irene domineering over her husband was compacted of a sort of Idolaters and condemned by a better y concil Francos iuxta Maenum an 794. Walafrid Stra. Ado Viennens in Histos Councell This causelesse z Prov. 26. 2. curse we feare not it shall not come upon us but rather like Noahs dove it shall returne from whence it came We feare not Balaams curses though he doe vent them with Bell Booke and Candle for though they curse yet the a Psal 109 28. Lord will blesse But let all Tradition-mongers feare that dreadfull curse which the Lord pronounceth against all such as shall teach prater or contra otherwise or contrary wise then the Scripture expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you will all such are beside the way or in a contrary way Let all such I say feare that curse written by S. Paul b Gal. 1. 8. If wee or an Angell from heaven preach otherwise unto you then that which we have preached unto you let him be accursed And lest you should thinke to avoyde this curse in saying S. Paul speaketh not of what was written but of what was preached S. Augustine forewarneth you thus c Si quis siâ—e d Châ—iâ—â—o sive de cius Ecclesia sive de quâ—â—un qâ—e aâ—iâ—â—e qâ—ae pertinet ad si dem vitamque nostram â—n dâ—câ—m si nos sed quâ—d Pau lu◠〈◊〉 it â— Aâ—gâ—us de câ— lâ— vob saâ—nun â—iaveâ—it prae â—â—rqua â—â— qâ—od in Scripturis legalibus eâ—angelicis accâ—pi stis anâ— themâ— sit Aug lib 3. cont liter Pe til c. 6. If any one concerning Christ or his Church or any other thing which â—elongeth unto faith and life I will not say if we but as Paul addeth if an Angell froâ— heaven preaâ—h unto you otherwise then what you have received in the writings of the law and the Gospell let him be accursed And who can declare what curse this iâ— for though there bee no unwritten Doctrines yet there are unwritten d Deut 2â— 6 curses Iâ— the Iesuite have any minde to reply againe let him beginne when he will he shall be answered for this time the combate is ended and the day is ours the Arke standeth and Dagon is fallen the great Fort of Popery is battered downe and all Popery tottereth at the â—all of it In this Adversary we have discovered many shifts but liâ—tle learning a spitefull heart a bâ—â—ter tongue and a brazen fâ—ce are his best arguments His whole discourse like an aiery meteor being composed of a deale of matter imperfectly mixed together is quite vanished as his proofes are weake â—o his position is wicked and therefore let nothing draw thee from Scripture to follow after other Doctrines but let that be the Lyains Lapis the touchstone of truth and then I will say of unwritten Traditions that which Saul said to Ionathan concerning his Kingdome e 1. Sam. 20 31. As long as the Sonne of Ishaâ— liveth thou shalt not be established oâ— thy Kingdome Faults to be amended In the Title page line 17. for were reade are IN the Epistle for Zeâ—â—crates reade Xenocraâ—es Pag. 2. lin 11. for fibolist reade fikher p. 5. lin 27 for that read thus p. 6. l. 2. for Iesuites read Iesuite p. 9 l. 19. for speak reade speake p. 11 l. 10. for as it reade as if it p. 16. l. 18. for Tradition read Traditions p. 1â— l. 32 for the read this p. 32 l. 4. for Leâ—sâ—us read Lenseâ—s p. 41. l. 35. for them reade him p. 54. l. 36. for handleth read â—oldeth p. 84. l. 8. for to to read to p. â—6 l. 6. for wrestling reade wresting p 87 l 24. for wrestle wrestling read wrest wresting p. 135. l. â— for not reade and p. 138. l. 21. for call reade call them p 160. l. 3. for our reade your p. 171 l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. â—69 l 36. for and the read and to this end the. In the margent P. 6 for 129 read 120. p. 9. for Chrysost reade Chrysol p 36. for sap reade sip p. 57. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 81. for 26. read 96. p 106 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. for 92 read c. 92 p. 140 for mandatur read mandantur p. 143. for c. â—â— reade 3â— p. 144. for fidelâ— reade fidelibus p. 147 for p. 164. read p. 156. p. 149. for hom 3. reade hom 31. p. 159. for Mat. 12. reade Mat. 2. Adde p. â—0 l 14. All that was inspired was preached p. 27 l. 23. blot out the comma betweene Euchariâ—t fasting and betweene Person Christ. p. 144. l. 30. and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 36 marg
which I will breifly repeat By the Majesty of the Speaker by the titles of the Bookes by the power of the doctrine in the conscience by the simplicity and purity of the stile by the truth of the predictions by the agreement in all things though written by sundry persons in sundry places and at sundry times by the perfection of it and by the testimony which our Saviour giveth unto the i Luc. 24. 27. old Testament k 2. Pet. â— 16. S. Peter to the Epistles of S. Paul and S. Paul to the whole l 2. Tim. 3. 17. Scripture By all these it is more then probable and credible that the Scripture is the word of God These are sufficient arguments to beget an acquired faith in any man if the m 2. Cor. 4. 4. God of this world hath not blinded his eyes so that he cannot n Psal 119. 1â— see the wonderfull things contained in the Law The naturall man is blinde and o 1. Cor. 2. 14. perceiveth not the things of God by his active understanding neither can he conceive them by his passive understanding although they be most evidently revealed and therefore God worketh in his owne an infused faith and openeth their eyes that they may see and beleeve this truth There is p In Scripturis est Sol justitiae August in Psal 80. in the Scriptures the Sunne of righteousnesse as S. Augustine saith a blinde man cannot see this Sunne no more then a blinde man can see the Sunne in the Heavens as therefore the eye of the body must be light that it may see the Sunne so must the eye of the soule be spiritually illuminated that it may see this Sunne of righteousnesse This is wrought outwardly by the word which q Psal 19. 8. giveth light unto the eyes and inwardly by the spirit which r 1. Cor. 2. 11. onely knoweth the things of God and worketh this by Å¿ Origen de Principijs l. 4. c. 1. working upon the spirit and the understanding as Ovigen sayth And when the heart is purified that a man doth the will of GOD then he shall t Ioh. 7. 17. knowe whether the doctrine bee of GOD or no. And as a friend knoweth the voyce of his friend so the spouse of CHRIST and the sheepe of CHRIST know his u Cant. â— â— Ioh. 10. 4. voyce These are the meanes by which wee know the Scriptures to be the Word of GOD by which we know what bookes are canonicall and which are counterfeit And for the manifestation of this truth we doe likewise allow the testimony of the Church these cautions remembred 1. The testimony of the Church is one but not the onely meanes He that knoweth the Sunne to bee the Sunne onely because he is told so and hee that knoweth his horse to be his horse onely because the hostler telleth him so is as wise a man as he that knoweth not the Scripture to be the Scripture but onely because holy Church telleth him so I will demaund one thing of this Iesuite if a man deny the Scripture will he not convince him by the authority of the Church which testifieth for the Scripture And if he deny the testimony of the Church will he not convince him by the authority of the Scripture which testifieth for the Church Thus is he forced to daunce in a circle and in the end to bring all conclusions to be proved by the Scripture We rather hold that the Scripture is the onely meanes to know the Church by then that the Church is the onely meanes whereby to know the Scripture So saith the Authour of the imperfect Worke upon Matthew x Anteâ— multis modis â—stendebaâ—ur quae esset ecâ—lesia Christ quae gentilitas nunâ— autem nullo modo cognos cituâ— volentibus cogâ—oscere quae sit ecclesia Christâ— nisi tantummodò per Scripturas Hom. 49. In former times there were many wayes whereby to know which was the Church of Christ and which was Gentilisme but now if a man would know which is the Church of Christ the Scripture is the onely meanes whereby to know it And S. Augustine sheweth us where we must seeke for the Church y In prâ—scripto legis in Pro phetarum praedictis in Psal morum â—antibuâ— in ipsius pastoris vocibus in Evargelistarum praedicationibus laboribus hoc est in omnibus canonicis sanctorum librorum authoritaâ—ibus Aug. de unitat Eccles c. 16 In the prescript of the Law in the predictions of the Prophets in the Psalmes in the words of the Pastour himselfe in the Sermons and labours of the Apostles that is in the canonicall authority of the holy Bible 2. The authority of the Church is a meanes to declare which is the canonicall Scripture but not to make the Scripture canonicall as he that declareth Ignatius to be canonized for a Saint doth not thereby canonize him it is a good argument not à priori but à posteriori as when the Gold-smith declareth the Gold to be good But the Romanists speake most disgracefully of the Scripture z Scripturas valere quantum fabulae Aesopi si destituantur authoritate Ecclesiae Heâ—man apud Breut in Prolegom That the Scriptures are no better then Aesopes fables if they want the authority of the Church And without the authority of the Church a Se non plus fidei adhibiturum quam Tito Livio Gul. Bailius Catech. contr tract 1. q 12 They will beleeve them no more then Titus Livie Thus I have made good my promise and have runne the wilde goose chase after this Gagler in these three Sections who at last seeing his fault that all this while he hath answered nothing that hath beene objected confesseth That it is time for him to examine the Scripture which is produced against unwritten Traditions In reexamining of what he hath examined it shal be made manifest that SECT V. The Iesuite useth most silly shifts in answering the Scripture which is produced against unwritten Traditions THe three observations gathered by the Iesuite in the beginning of this Section are already answered and therefore I neede not actum agere yet I wil be content to give them a touching answer First the Traditions which we maintaine Reply p. 127. cannot be said to be precepts or commaundements of men but of God himselfe forasmuch as they proceede immediatly from Christ and his Apostles 1. Are your Ecclesiasticall Traditions immediately from Christ and his Apostles Your solemne baptizing of Bells Your Friday faste and the like can you proove thier originall to be immediatly from Christ and his Apostles Secondly that the like our Traditions are not any Reply pag. 128. way contrary or repugnant to the truth of holy Scripture 2. There is neither sense nor truth in this observation The likâ— our Traditions are not is none sense not contrary to the truth of holy Scripture is contrary to the truth That it is a
were not more repugnant to the Law of GOD then Popish are yeâ— even to every commandement That title given to the Pope 〈◊〉 Dâ—â—â—â—oster Papa The Lord 〈◊〉 God the Pope is repugnant to the 1. That Images are to be worshipped iâ— repugnant to the 2. That unwritten Traditions doe supply the defâ—ct of the written word is adiâ—â—â—on our to it and repugnant to the 3. That a Saints day is more duely to be observed then the Lords 〈◊〉 iâ— repugnant to the 4. That a man may give his goods unto the Church and let his parents starve â—â— repugnant to they That â—n some â—ases the subject may kill his King is repugnant to the 6. That the Stewes may be permitted and Preists allowed their Concubines is repugnant to the 7. That religious persons may enâ—ise and steale such children from their parents as wil be fit for their turne is repugnant to the 8. The doctrine of Aequivocation is repugnant to the 9. And that lust without consent is no sinne is repugnant to the last Can these be repugnant to the Scriptures and be Traditions deduced by sound inference from the Scriptures This the Iesuite affirmeth of them his reason is The Scripture commaundeth us to obey the Church and Reply pag. 130. the holy Ghost teacheth the Church all truth and Christ is present with his Church unto the worlds â—nd and hee that heareth the Church heareth God and the Scripture commâ—ndeth Traditions and commaundeth us to holde fast what the Apostles have delivered withâ—â—â— writing And the Church in all ages hath taught unwritten Traditions c. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his â—â—ckow song and all these texts of Scripture we have already * Sect. â— answered This is a budget wide enough to holde all the trash of Romish Traditions it is his gladius Delphicus which serveth for all uses If this argument be found there needeth no more Scripture then this Obey the Church This giveth you power quidâ—â—bâ—â— addendâ— to say what you list and it will beare you out But it is a false argument consisting of quatuor termini for the Scripture speaketh of one Church and the Iesuite of an other the Scripture commendeth written Traditions and the Iesuite is all for unwritten Traditions The holy Scriptures not onely are able to make us * â— Tim. 3. wise Answer unto salvation which they should not be able to doe if they did not containe all things necessary to salvation but also by 〈…〉 of God that is the * 1. Tim. 6. 11. Minister of Gods word 〈◊〉 whom i◠〈◊〉 to * Act. 20. 27. declare all the counsell of God may bee perfectly instructed to every good worke which could not be if the Scripture did not containe all the counsell of GOD which was sit for him to learne or if there were any other word of GOD which he were bound to teach that should not bee contuined within the limites of the Books of GOD. Thus saith the Answerer The Iesuite would willingly writ he himselfe out of these words he windeth and turneth himselfe every way like an Eele that is taken he snatcheth and catcheth like a man ready to be drowned yâ—t every thing that commeth in his way His first shift is this There is no such saying in the Apostles writings as this Reply pag. 131. The Scriptures are able to make us wise unto salvation He saith indeed that they are able to make Timothy wise unâ—o salvation â—t lessâ— he will say thâ—â— whatsoever S. Paul affirmeth of Timothy may be applyed unto us all which is most absurd For who will say that the Apostle * 1. Tim. 5. 23. forbidding Timothy to drinke water doth thereby forbid us all in like manner 6. There is not the least word in Scripture spoken of the Church of the Apostles and of Traditions but our Adversaries doe apply it generally unto themselves onely this because it concerneth the power of the Scriptures must be peculiar unto Timothy and not applyed unto all But evill should not the Scriptures be as able to make us at Timothy wise into Salvation either it must be because hee had better meanes to be made wise then wee have or because having the same meanes he was more to 〈◊〉 of this wisedome Not the first if it be true which the Iesuite observeth That Timothy 〈◊〉 onely the old Testament 〈◊〉 wee have both the old and the h 1. Cor. 2. 14. Psal 119 18. new Nor the second because the understanding is alike corrupted in all 〈◊〉 it is not â— capable of this saving wisedome untill GOD ◠〈…〉 it And this 〈◊〉 of his absure instance of Timothyes not drinking 〈◊〉 which declareth his braines to be as weake us Timothyes stomack because all stomackâ— arâ— not â—ike weake but all menâ— understandings untill they are sanctified are alike wicked and uncapable of holy things What therefore S. Paul here affirmeth of Timothy may be applyed unto all and it is applyed unto all by Chrysostome on this text saying Verily the Apostle speaking this of Timothy â—â—th thâ—râ—py admonish all men His second shift is this Though we should graunt this that the Scriptures are Reply pag. 1â—1 able to make us wise unto salvation yet is doth not follow from thence that they containe Expressely all things necessary to Salvation 7. Expressely is an expresse lye an addition of his own for the Answerers inference is this Therefore they containe all things necessary for Salvation Now things are contained in Scripture not onely expressely but like wise by inference His third shift is this It is confessed the cheifest of our Aduersaries that the Reply pag. 131 Apostle in that place meaneth none other but the old Testaâ—ent onely as himselfe declareth plaint enough Thou hast learned the holy Scriptures of a child which are able to make thee wise And the new Testament was not written when Timothy was a childe And will our Answerer graunt that the old Testament alone containeth all things necessary to Salvation then consequently the new Testament iâ—â—â—â—dâ—lesse 8. It is the better for our cause if the Apostle hâ—â—re speaketh onely of the old testament that it is able to make in wise unto Salvation for then both old and new being joyned together must needs containe all thing 〈…〉 Salvation It is confessed that when Timothy was a childe he learned onely the old Testament and then the new was not written but 〈◊〉 when Paul wrote this â— d 1. Thrâ— 4. 6. Epistle unto him he was a 〈◊〉 he was Bishop of Ephesus this Epistle was write him a little before S. Paule death and then all the new Testament was written but onely that which 〈◊〉 added If I should say of an old Iudge that he hath knowne 〈◊〉 of a young Student this doth not exclude his knowledge of such laweâ— as were made in after times so S. Pauls speech of Timothy that he knew the Scriptures of a child doth
of the Lord that which I delivered unto you And againe * The rest will I set in order when I come 11. What a Sr Iohn is this to commit such an Argument unto paper and inke There must bee unwritten Traditions because S. Iohn would not commit all to paper and inke Who ever held that all written doctrines were contained in the 2d. Epistle of S. Iohn I hope there were more Apostles then S. Iohn and Apostles that wrote more then S. Iohn It were a ridiculous thing in mee if I should argue thus No Iesuite ever had any will to handle the Question of Freewill because this Iesuite had no will unto it What then may wee thinke of this William Summers for his wise argument concerning S. Iohn S. Paul handleth two things in that Chapter Prayer and the Eucharist And unto those some things are accidentall as time place gesture vesture as to pray with faces covered or uncovered and some things are essentiall as the matter and forme of those duties The first of these belong not to this Controversie and therefore the Iesuite shrinketh from the Question in alledgeing these Fathers * Epiph. haeres 61. Epiphanius * Basil de Sp. Sanct. l. 1. c. 29. Basill * Chrysost in cor 11. Chrysostome and * Theoph. in 1 Cor. 11. Theophilact who treate not of doctrinall and essentiall things but of things rituall and accidentall Epiphanius first writeth of those things which the Church holdeth as points of faith concerning these we have spoken saith he Then he proceedeth on to reckon up sundry ecclesiasticall rites or Institutions as Monks Exorcists fasting dayes holy dayes and the like concerning which hee saith a Epiph. ibid. All these cannot be taken out of the Scripture Basils drift in that Booke if hee bee the Author of it is to defend a forme of words or of Syllables used by the Church as whether it were better to say Glory be to the Father and to the Sonne with the Holy Ghost or Glory be to the Father and to the Sonne in the Holy Ghost His whole disputation is about the Syllable cum and that this forme of words may be admitted he proveth because many other things as formes of words and rituall Traditions are admitted although they be not written Theophylact saith It is manifest that the Apostles have not delivered all things in writing And Chrysostome saith They delivered many things without writing But withall he sheweth what those things were b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibidem Of other things of no great moment Salmeron calleth them minutiora diminitive things these are his words c Non enim dignum erat ut minutiora haec quae cultum divinum exornant quae temporâ—â— progressu erant vel augenda vel minuenda vel mutanda iâ— melius in Sacris literis ponerentur Salmeron disput 3. in 2. Thes â— It was not meete that these diminitive things which are ornaments for divine worship and in time were either to be increased or diminished or altered to the better should be layde downe in writing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle d Verse 34. useth importeth the same being commonly used as here so in other * 1. Cor. 16. â—â— 1. Tit. 5. places when Ecclesiasticall orders are spoken of and not in relation unto divine doctrines The essentiall things which appertaine unto these two divine dutâ—es they may be written Although this be S. Pauls first Epistle to the Corinthians either by other Pen-men of Scripture as diverse Sermons of the Apostles are penned by S. Luke or by himselfe in other of his Epistles or else in the same in which hee writeth that which he * Verse 23. delivered even all the essentiall things belonging unto the Sacrament of the Supper of the Lord. Reply pag. 1â—â— Eusebius relateth of Egesippus that * Euseb l 4. c. â— he wrote five bookes of such unwritten Traditions as the Apostles lest unto the Church 12. These are the words of Eusebius f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb ibidem In five bâ—okes he wrote an infallible deliverie of the Apostles preaching The bookes are not extant to see what they containe but they seeme to be a divine history rather historicall then dogmatical by Eusebius his citing theÌ„ alwayes in point of g Euseb l. 2. c. 22 l. 3. c. 12 history and by this testimony which S. Hierome giveth of them Hegesippus who lived neare to the Apostles times knitting together all the stories of the Acts of the Church Hegesippus vicinus Apostolorum tempo rum omnes à passione Domini usque ad suam aetatem Ecclesiasticorum actuum texens historias multaque ad utilitatem legentium pertinentia hinc inde congregam quinque libros composuit Hieron in Catalog from the passion of our Lord untill his owne dayes and gathering together in one many things profitable to be read he composed five bookes of them Eusebius saith not that they contained unwritten Traditions there is neither the word Traditions nor unwritten in his words but an Infallible Tradition or deliverie of the Apostles preaching And if an infallible deliverie of the Apostles preaching must needes be of unwritten Traditions then the Acts of the Apostles penned by S. Luke is of unwritten Traditions because it is an infallible delivery of the Apostles preaching A strong lye it is that unwritten Traditions are strongly confirmed by Eusebius either in that or in the next testimony alledged by the Iesuite S. Ignatius was accustomed * Euseb l. 3 c. 30 to exhort all men to adhere unto apostolical Traditions the which Reply pag. 120 saith Eusebius this Father affirmed that formore assurance he had left them in wâ—iting This testimony is most grossely corrupted by the Iesuit Eusebius relateth it in these words Ignatius exhorted to hold fast i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb ibidem The Tradition of the Apostles which for more assurance he thought fit to bee practised or expressed in practise even as hee testified by writing Heere is no mention of Traditions but onely of the Tradition of the Apostles and the doctrine delivered in Scripture is their Tradition Heere is not a word of writing unwritten Traditions as if Ignatius had written a booke of them which is a dreame of this Ignatian brat but that Ignatius testified by writing that hee thought it necessary that the Tradition of the Apostles that is their doctrine should be expressed in practise So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for expressing by action not by writing As Ignatius did so doe we exhort men by word of mouth to hold fast the Tradition or the doctrine of the Apostles and likewise by writing testifie the same unto them that for more assurance they expresse the same in life and conversation Thus have we runne one course of the wilde-goose chase following this Gaggler thorough the
* Hieron Dial. cont Lucifer c. 4â— Although saith he there were no authority of Scripture at all for this yet the consent of all the world herein would beare the force of a precept For many other things which are observed in the Reply pag. 1â—1 Churches by Tradition have obtained the authoritie of the written Law If S. Hierome himselfe had said this yet we might appeale from him as S. Augustine did who being pressed by him with humane authority said p Ad ipsâ—◠〈◊〉 Aug. Epist 19. I flye to Paul himselfe How much more may we justly doe the same when these are not the words of S. Hierome himselfe but of the Lucifirian Heretickes against whom he disputed by way of dialogue Is this the uniforme consent of the Fathers Is not this to shake hands with Heretickes This is no faire dealing either you are wilfully ignorant or you grossely corrupt S. Hierome You tooke it at the second hand or wanted sleepe when you read the place But will you heare S. Hierome himselfe speaking like himselfe concerning a certaine Tradition which had no warrant in the Scripture q Hoc quia ex Scripturis non habet authoritatem eâdem facilitate contemnitur quâ probatur Hieron in Math c. 23. This is as easily rejected as affirmed because it hath no authority out of the Scriptures And if one Tradition may be rejected because of this reason onely It hath no authority out of the Scriptures then by the same reason all your Traditions may be rejected unlesse you can bring authority for them out of the written word So farre was S. Hierome from beleeving unwritten Traditions to be of equall authority with the written word that he accounted that to have no authority which wanted the authority of the written word And in an other place he beateth downe unto the ground all unwritten Traditions by these words t Alia quae absque authoritate testimonijs scripturarum quasi Traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei Hieron in Hag. c. 1. Many other things which of their owne accord they invent and finde out as if it were by Apostolicall Tradition without any testimony or authority of the written word all those things the sword of Gods mouth striketh thorough And a little after he sheweth what such things are sit dayes of fasting night-watchings bodily labours sleeping on the ground the like these are things of great esteeme among our adversaries grounded upon Tradition without any warrant of Scripture and such things are strucken thorough by the sword of God In the last place Dionysius is brought in affirming * Dionys Areopag Eccles Hier. cap. 1. That Reply pag. 121 the apostles delivered the most high divine mysteries partly by their written partly by their unwritten institutions The Author is suspected not without just cause The Severian Hereticks were the first that objected them in a disputatioÌ„ betwixt theÌ„ the Catholicks in the yeare 532 The Catholickes made this Answer Å¿ Illa testimonia quae vos Dionysij Areopagitae dicitis unde potestis ostendere vera esse sicut suspicaminiâ— si enim ejus erant non potuissent latere beatum Cyrillum nec Cyrillum solum sed si Athanasius procerto scisset ejus fuisse illa allegaret contra Arianos in Coneâ—lio Nicaeno in ista quaestione de consubstantiali Trinitate Si autem nullus ex antiquis recordaâ—us est ea unde nunc potestis ostendere quia illius sunt Baronius Anno 532. S. 39 Those testimonies of Dionysius the Areopagite which you say are his how can you shew them to be his as you thinke For if they had beene his blessed Cyrill could not be ignorant of them and not onely Cyrill but Athanasius would have alledged them against the Arians in the Councell of Nice in the Question of the consubstantiall Trinity if he had certainely knowne that they were his And if none of the Ancient made mention of them how can you now shew them to be his This I have taken out of Baronius Bellarmine confesseth t Bellarm. de confirmat l. 2. c. 7. many doubt of this booke Erasmus and Cajetan writing upon the 17. Chapter of the Acts of the Apostles deny it to be his Eusebius and Hierome who were very carefull to finde out all the writings of the Ancient write not a word of it It ill became that Author to call u Cap. 1. Timothie his sonne He handleth the order of the Angels and of the heavenly Powers a thing which S. Paul could x 2 Cor. 12. 4. not utter Irenaeus giveth this censure on such as write of such things y Nihil â—anum dicunt delirant dicant nobis quae sit invisibilium naturn enarrent numeâ—m Aâ—gâ—lorum ordinem Archangelorum demonstrent Thronorum Saâ—â—menâ—a doceant diversitaâ—es Dominationum Principaruum atque virtutum Iren. l. 2. c. 54. It is not sound which they say they are no better then madde can they tell us the nature of invisible things can they setforth the number of the Angels and of the Archangels can they demonstrate the mysteries of the Thrones and teach the diversities of the Dominations Principalities and Powers He writeth of Temples Altars Quires Monkes and the like such things were not in Dionysius his dayes Our Adversaries reject many things in this booke and we reject this testimony as false which the Iesuite calleth his irrefragable confirmation 3. And now not being able to prove any thing for the authoritie of unwritten Traditions out of the Fathers he would perswade the Reader That his more learned Adversaries then himselfe he meaneth as Reinolds Whitaker Fulke and Kemnitius have censured some and have acknowledged Reply pag. 121. others of the Fathers to be great Patrons of Traditions as Basil Epiphanius Chrysostome Dionysius Ignatius Clement Origen c. It would be tedious to examine all those apart and to shew their opinions concerning Traditions in this place onely for the present take this generall answer 1. For censuring of the Fathers some of them have deserved it in holding false and frivolous Traditions so that our writers have justly censured Epiphanius for his foolish delighting in uncertaine genealogies Origen for his fiction that x Origen in Maâ— tract 35. Christ had diverse aspects oft changeing his visage which made the Iewes desire of Iudas a signe to know thereby which was he And concerning Iustine Martyr Irenaeus Epiphanius and others Bellarmin saith a Non video quomodo ab errore possumus defenderâ— Bellarm. de Beatit sanct l. 1. c. â— I see not how they can be defended from error S. Augustine teacheth us that b Liceat aliquid in â—orum sâ—riptis rejiâ—erâ— August epist 111. it is lawfull to reject some things in the writings of the Fathers The giving of the Eucharist unto children and the deferring of the Baptisme of Children untill Easter is censured and rejected
Lord God of Israel hath entred by it And so are many of our Adversaries who defend that shee vowed perpetuall virginity by these words p Luc. 1. 34. How shall this be seeing I know not man That Sunday ought to be kept holie Reply 14. This is a doctrine warranted by the Scripture S. Augustine thinketh that it was tipisied q August epist 1 9. ad â—anâ—aâ— â— 13. by the â—ight day appointed for Circumcision and that it was taught by Christs resurrection upon that day We finde in Scripture that it is called r Revel 1. 10. The Lords day and upon this Ribâ—â— observeth that I may oppose one Iesuite to another that which this Iesuite cannot see Å¿ Videmus hic etiam tempore Apostolorum Sabbathi solemnitatem mutatam esse in dieâ— Dominicum Riber in Apoc. c. 1. We see even here that in the times of the Apostles the Sabboth was changed into the Lords day We finde that day ordained by S. Paul for t 1. Cor. 16. 1. holy duties so Chrysostome Ambrose Remigius Primasius and many others expound that place And we find the observance of it u Act. â—0 7. by the Apostles themselves in preaching of the word and administring of the Sacrament upon that day That Easter day be celebrated alwayes upon Sunday Reply pag. 126. 15. It is a decent order in the Church to observe the feast of Easter and there is no day fitter then Sunday for it but we deny the observing of it upon Sunday upon another day or upon any day to be a point of faith It is only a custome or ordinance of the Church and therefore commeth not within the compasse of this Question x Controversia de die Paschatis diu â—eterum Ecclesias exercuit Socrat. l. 5. c. 22. This Question about Easter day saith Socrates troubled the Churches a long while The Churches of Asia unto which S. Iohn wrote pleaded his Tradition for the 14. day other Churches observed Sunday alledging the Tradition of Peter and Paul at the last it was determined in the Councell of Nice that it should be kept upon Sunday not as if it were a point of faith but because it was a decent order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c It is a comely order saith Constantine in his letters written to the Bishops that were absent which the Churches of the West North and South doe observe And Epiphanius saith of the Audians y Epiphan in Anacephal They are of the same faith in all things with the Catholicke Church And yet they kept the Passeover as did the Iewes And truely they that deny this to be sound Doctrine cannot Reply possibly have any sure ground for their Faith For how can they prove that they have any word of God at all but onely by the Tradition and authority of holy Church how will they know which bookes of Scripture be canonicall which not c How shall those Heretickes be disproved who denied the Canticles the foure Gospells c How shall those five Gospels attributed unto Thady Thomas Barnabe Bartholomew and Andrew be disproved c but by the authority of the Church Why then doth he condemne such Traditions 16. Such Traditions we condemne not In the stateing of this Question it doth appeare that we allow modum tradendi the manner of delivery of the volume of Gods written word by the authority or testimony of the Church and all this concerneth the manner of deliverie In this the Iesuite not onely belyeth our Doctrine but also shrinketh from the Question hee should prove that unwritten Traditions are the word of God but he goeth about to prove that by an unwritten Tradition namely by the authority and testimony of the Church a man may know that there is a word of God and which bookes are the word of God and which are not All Questions are not to be disputed of saith z Aristot l. 1. Topic. c. 9. Aristotle Of all things this is most sure and ought to be beleeved that the Scripture is the word of God As he that a Hebâ— 11. 6. Will come to God must first beleeve that God is so he that will come to the knowledge of Gods word must first beleeve that there is a word of God and that the Scripture is this word To doubt of this is to deny a most sure principle and to dispute of this is to take away the very ground of this Question If this Question were given Whether Heaven covereth all things if the opponent should argue thus It doth not cover it selfe therefore it doth not cover all things Wee would judge him a sillie Sophister The trifling Iesuite disputeth after the same manner The Scripture doth not discover all points of faith because it doth not discover it selfe to be the word of God But this point is excepted by the Question it selfe for when the Scripture saith b 1. Cor. 15. 27. That all things are put downe under him it is manifest that he is excepted which did put downe all things under him So when we say that the Scripture declareth all points of faith it is manifest that this is excepted it needeth not declare it selfe to be the Scripture or the word of God As the first good is to beloved for it selfe so the first truth is to be beleeved for it selfe saith c Aquinas in Prolog in sent Aquinas The Scriptures are accounted among those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beleeved for themselves yea they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most worthy of beleife being like Principles in an Art which oportet discentem credere the Learner must beleeve as d Basil in Psal 115. Bafill saith So that in this disputation this must be datum a thing granted and taken pro concesso that the Scripture is the word of God e August Confessâ—l 6. c. 5. Heare them not saith S. Augustine who demaund How doe you know the Scripture to be the word of God for that is a thing to be beleeved Yet we wil be content to answere this foolish demaund and to shew by what meanes we know which bookes are canonicall and which are counterfeit We know the Scriptures to be the word of God by those arguments which we finde in them They neede not testify for themselves but it is to be presupposed as a pracognitum that they are the word of God yet they beare witnesse for themselves The Scripture is a witnesse to it selfe saith f Testis est ipsa Scriptura Bellarm de verb Dei â— 1 c. 2. Bellarmine g Humana dicta argumentis testibus cgeâ—â— Dâ—i auâ—em sermo ipse sibi testis est Salvian de gubernatâ— Dei Humane sayings saith Salvian neede arguments and witnesses but the word of God is a witnesse to it selfe h Scotus in prolog in l. 1. sent q. â— Scotus proveth it by eight arguments taken out of the Scripture it selfe the
there must be one to teach them In this Teacher learning is required because it is profitable yet not sufficient to enable him to teach But thus we argue That that is so profitable to to teach to reprove to correct and to instruct that thereby the man of God may be perfectly instructed to every good worke that we say is sufficient Omne sufficiens est utile this Proposition is most certaine Whatsoever is sufficient is profitable and it is not thus to be converted Omne utile est sufficiens northus Nullum utile est sufficiens but thus Aliquod utile est sufficiens Something that is profitable is sufficient So is the Scripture it is a thing so profitable every way that it must needes be sufficient in suo genere for that end there needeth no unwritten word to be taught Such a profitable thing is Godlinesse that it is likewise sufficient it is one of the instances which the Iesuite giveth to prove that the Scriptures are not sufficient because they are said to be profitable Godlinesse saith he is profitable for all things is it therefore so sufficient that nothing else is to bee sought for neither meat drinke sleepe c. The scope of the Apostle is to prove what is both profitable and sufficient for the obtaining of the promise especially of the life eternall can it be denyed that Godlinesse in suo genere is both profitable and sufficient for this As for meate drinke sleepe c. they are helpes of an other kinde they are needefull for a godly man in regard of his weake nature to maintaine his naturall life but not needfull to perfect Godlines to attaine eternall life As Godlines is both profitable sufficient for that end so are the Scriptures for the end of which the Apostle speaketh although helpes of any other kind are required The Iesuite giveth an other instance Learning saith he is profitable to the knowledge of the truth is it therefore sufficient I confesse it is not Is therefore the Scripture not sufficient but onely profitable because some things are profitable but not sufficient I pray you in what mood or figure is this Syllogisme Some things which are profitable are not sufficient but the Scripture is profitable Therefore not sufficient If learning were as profitable as the Scripture is then it were sufficient but it is not by it the man of God cannot bee perfectly instructed to every good worke Finally you either ignorantly or wilfully pervert and Reply p. 134. deprave the sonse and meaning of the Apostles wordes when making him to say that by the Scriptures the man of God may bee perfectly instructed to every good worke you interprete this good worke to bee the ministery of Gods word But Paules meaning was farre otherwise to wit that the Scriptures are profitable to teach to reprove to correct and instruct in the way of righteousnesse that the man of God that is to say a godly man thus instructed may be perfect in his godly life and enabled to every good worke not so much of preaching and teaching as of justice and righteousnes wherein hee was instructed out of the Scriptures 17. For want of new shifts the Iesuite is forced to returne to his old shift but we have * Divis 12. of this Section already started him out of this hole and shewed that by The man of God the Apostle meaneth the Minister of Gods word But supposing this to be the Apostles meaning That a godly man being instructed by others out of the Scriptures may be made perfeet in his godly life and enabled to every good worke What need we more or what neede then is there of unwritten Traditions if not onely initiatively but perfectly a godly life every good worke may be learned out of the Scriptures This coÌ„tradicteth his former distinctioÌ„ of perfectly initiatively quite overthrowes unwritteÌ„ traditioÌ„s the great pillar of Popery unlesse the Iesuite hath this mentall reservation that there is one faith for the Pastor and an other faith for the People one perfection for the Man of God and an other perfection for a godly man one law of workes for the Preist and an other for the Laytie In the last place he commeth to his wrestling argument as he tearmeth it of which he seemeth to be as confident as if it were an invincible Armado and yet with a blast it may be overthrowne When you affirme that the written word alone is sufficient Reply pag. 134 for faith and salvation you must meane either the entire Scripture wholly taken together or some one part thereof onely If the former then you have no sufficient rule of faith left you forasmuch as many bookes of holy Scripture are lost and perished as the * 3. King 4. 32. Three thousand Parables and the five thousand verses written by Salomon * 1. Paralip 29. 29. The bookes of the Prophets Nathan and Gad the bookes of Ahia and the * â— Paralip 9. 29. vision of the Prophet Addo 18. We meane as S. Paul meaneth the whole canon of Scripture or the entire Scripture wholly taken together of which if any part bee lost it being lost before S. Paul wrote this yet the whole Scripture of which he speaketh remaineth still We beleeve not that many bookes of holy Scripture are lost and perished no nor any as for that of Salomon the text doth not say that Salomon wrote but that he * 1. King 4. 32. spake three thousand Parables and a thousand and five not five thousand Songs It may bee they were written yet seeing the Proverbes containe 974. verses Ecclesiastes 222 and the Canticles 116 in all 1312. verses and many verses containe three or foure sayings those things therefore may be contained in them The bookes of Nathan Gad Ahia and Addo are supposed by p 〈◊〉 Semens Bibl. Sanct. l. a. Dorothens in Synopsi some to bee parcells of the bookes of Samuel Kings and Chronicles each of them writing the Acts and mouuments of those Kings under whom they lived All these may be lost and yet not many bookes of holy Scripture lost because those of Solomon as it may be were neither written nor canonicall and those of Nathan Gad c. were written but not canonicall q Alia sicuti homines histericâ diligentiâ alia sicut Prophetas divinâ— inspiratione scribere potuisse Aug. de Civitat Dei l. 18. c. 38. Some things saith S. Augustine speaking of the Prophets they might write by way of history as men other things by divine inspiration as Prophets And the Iesuite Sanctius whose bookes this Iesuite is not worthy to beare saith r Sanctius Iâ—â—olegom in l. Reg. These bookes of Nathan ad c. were like Diaries or an Ephemerides in which the acts of their times were written and he proveth at large that The choyse things in them were transcribed by the penmen of the Kings and Chronicles and that the remainder which
is lost contained onely leviora things of litle account Å¿ Si canonici ejusmodi libri extitissent ecclesia non fuisset depositi sibi traditi à Deo fidelis custos juxta illud 1. Tim. 6. oh Timoth depositum custodi c. Salmeron prolog 9 caâ— 4 If these bookes saith Salmeron had beene canonicall the Church had not beene a faithfull keeper of that which God committed to her according to that oh Timothie keepe that which is committed to thee It cannot then stand with the care of the Church which is Custes Rotulorum the keeper of Gods oracles that any booke of holy Scripture should be lost t Staplet Defens occles author cont Whitak l. 2. c. 1 It cannot stand with the providence of God which never faileth in things necessary to salvation saith Stapleton And he addeth That the Church is as much to bee blamed if she should lose a booke of Scripture as if she should lose a Sacrament But that we may wrestle the Iesuite with his wrestling argument let him answer this God by his providence and the Church by her care hath preserved the volume of the written word whole and intire so that not one booke of it is lost but many volumes of unwritten Traditions are lost and perished witnesse the five bookes which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church the which the * Sect. 2. Iesuite alledgeth against us And the booke written by Clemens Alexandrinus of the same subject neither is the Iesuite able to tell us what particular Traditions were contained in these bookes with us therfore the rule of saith remaineth whole intire but part of their rule is lost and perished And thus our Doctrine stands firme and sure notwithstanding all the shifts and cunning windings of this Iesuite there is in the Church perfectio integralis of the whole volume of Scripture not one booke of it is lost and there is in the Scripture perfectio finalis for the Church not one point of faith nor one good worke is there but it may be learned by the Scriptures This one testimony of S. Paul I preferre before the testimony of any Father yet because our Adversaries being convinced by the Scriptures give out that the Fathers are theirs as the Iewes did u Ioh. 8. 39. that Abraham is our Father Wee will therefore bee content to put our selves to be tryed by God and the Countrie not onely by the Scriptures but also by the Fathers whose verdict is returned in the next Section SECT VI. VVherein the Iesuite produceth senselesse exceptions against the Iury of the Fathers giving their verdict against him YOur Masters have told you that you disagree Reply p. 135. from the Doctrine generally received by the Fathers 1. I could tell you if it were not for manners sake that you lye notoriously You read this on the backeside of Constantine his Donation or of some of your golden legends for I am sure none of our Writers tell us so Name one if you can among our many Writers that doth acknowledge our disagreement from the Doctrine generally received by the Fathers in this point and if you cannot wee may easily judge how you will deale with the auncient Fathers when you deale thus with our late writers This is but a Iesuiticall fiction and it is evident that all our writers in combating with you about unwritten Traditions have fought against you at this weapon and have brought into the feild these champions of the truth helping to bring downe to the ground the Tower of Babel this sort of unwritten Traditions 2. Tertullian is the foreman of the Iury concerning whom the Answerer confesseth That hee was an earnest advocate for rituall Traditions unwritten and for doctrinall Traditions written c. In the opinion of the Iesuite this distinction of Rituall and Doctrinall Traditions serveth to no purpose It serveth for the true stateing of this Question It discovereth the Iesuites false stateing of this Question of Rituall Traditions onely And it sheweth his folly in heaping up a number of Fathers defending rituall Traditions unwritten for such are allowed in our Church But why serveth it to no purpose Because both of them may be Apostolicall Reply pag. 135 and are to be regarded as the written word and worthy of the same faith being delivered to the Church by the same Authors Are there no Rituall Ecclesiasticall Traditions to which you give the same credit and authority as to the written word Can those be Apostolicall Or were they delivered to the Church by the Apostles And although all Rituall Traditions were from the Apostles yet they are not to be regarded as the written word All that the Pope saith is not to be regarded as his Cathedrall voyce All that his Majesty saith is not to be regarded as his lawes and statutes The authority of things delivered may bee different although they be delivered by the same authors * Sect. 1. Divil â— the intention of the deliverer or the dignitie of the matter delivered may make the thing delivered more worthy of faith for this is certaine there may be a proposition beleeved in respect of the Author delivering yet the matter delivered may be not worthy to be an article of our faith Yet Tertullian having to deale with Hermogenes the Hereticke in a question concerning the faith presseth him with Answer the argument ab authoritate negativè * Tertul. advers Hermog â— 22. Whether all things were made of any subject matter I have as yet read no where let those of Hermogenes his shop shew that it is written If it be not written let him feare that wâ—e which is allotted to such as adde or take away The Iesuite painteth out an answer unto this and coloureth it with false glosses as if hee had gotten some relicks out of Hermogenes his painting shop It would be too tedious to lay downe all his wordes but the summe is this First this is no thing against us unlesse we should hold that Reply pag. 136. all points of faith are to bee proved by unwritten Tradition onely and none at all by Scripture For what if he presse the Hereticke Hermogenes in one point with the argument ab authoritate negativè must it follow that therefore he thought all points might be proved in the like manner The boyes of the Logicke Schoole doe know that an Inference universall is absurdly deduced from particular Premisses Hath not the Iesuite told us * pag. 126. They that deny unwritten Tradition can have no sure ground for their faith The Popes infallibility is the α and ω the formall reason and onely perswasive demonstration of a Papists faith for although materiale fidei the thing which he beleeveth be a written Doctrine yet firmale fiaei or ratio credendi the reason why he beleeveth it is because the Pope saith it He will not beleeve that there is a written word
maketh no more against the same then it doth against Tertullian himselfe His observation is true for Tertulliaâ—s first writings being sound make against his latter workes which were corrupt This booke de Corona was written by him after he became an Hereticks and if that be true which Hil aâ—y telleth of him and of his writings n Consequens error hujus hominis detraxit Scriptis probabilibus authoritatem Hilas in Math can 5. The last â—â—or of this man tooke away the authority of his fâ—rmer probable writings How little credit is then to be given unto this booke which he wrote in the depth of heresie Heâ— wrote it against the Christians who held that it was better for a Christian to weare a Crowne or gaâ—land of flowers upon his head as the heathen did being commaunded by the Emperour to doe so then in such an indifferent thing to oppose his authority and thereby to incurre his displeasure Teâ—â—ulliun held the contrary and having no ground for his opinion in the Scriptures he fled as our Adversaries doe unto Tradition And this made him â—xtoll unwritten Traditions and to affirme that which here the Iesuite alledgeth Thus he that formerly taxed the Hereticks that they were o Tertul. de â—â—esurâ— Câ—â—nâ— Lucifugâ— Scripturarum may bee taxed for the same He that rejected any thing that could not be road in Scripture now beleeveth many things without any testâ—â—â—ny of Scripture He that said p Niâ—il desideâ—amus ultra credeâ—â— hoâ—â—nim priâ—â— crediâ—â—â— â—â—â—sse ultrà quod crâ—dere debemus Tertul de Praescript c. 8. When we beleeve the Scripture we desire to beleeve no more for this we beleeve first that there is no thing else for us to beleeve Now receiveth unwritten Traditions into his beleife And therefore the Iesuite saith well This of Tertulliâ—â— maketh no â—ore against unwritten Traditions then it doth against Tertullian himselfe His former writings being Orthodoâ—â—ll make against his latter which were hereâ—icâ—ll and so they doe against unwritten Traditions There is one thing more which he observeth out of Tereullians words And here by specifying such unwritten Traditions as are Reply pag. 137. observed by faith he giveth â—nhandsome bobbe unto our Answerer when â—e is not ashamed to declare him for an Advâ—cate of unwritten Rituall Traditions onely That Tertullian defendeth onely unwritten Rituall Traditions is a thing most manifest by the particulars which he nameth as To be thrise dipâ— in Baptisme after to â—stâ— a little â—ilke and honey mixed together then not to â—usâ— the body of the party baptised for a weeke after â—ot iâ— fâ—sâ— upon sundayes and to crosse our selves upon every occasion And if thou demaundest authority of Scripture for these and such like Disciplines thou shâ—lâ— got nâ—nâ— at all Tradition shalbâ— assigned for the Author c saith he Now if these be doctrinall Traditions and points of faith why then doe not you use them why is aspâ—rsion used in stead of immersâ—â—nâ— why is the party baptised wâ— shâ—d eâ—e the weeke be out why doe you fast on sundayes And why doe you crosse your selves so little His jest is spoyl'd and the bobbâ— put upon himselfe he promised to * pag. 135. Confirme it by the testimony of this Fathers that â—e allowed Doctrinall Traditions unwritten And yet he bringeth him in as an Advâ—catâ— of Rituall Traditions onely so that Tertullian in this is not so bad as he would make him And for his flout of standing in Herâ—â—genes shop The place becomâ—eth him better such peddling Merchanâ—â— stand in neede of darke shops to â—ell their naughâ—ie wareâ— to their deceived Customers In the two Testaments saith Origen iâ— Levitâ— Hom. 5. Origen every word that Answer apperâ—ineth to God may be discussed and all knowledge of things out of them may be understood But if any thing doe râ—â—aine which the holy Scripture do â—â— not determiâ—â— â—o other third Scripture ought â—â— bee received foâ—â—â—o authoriâ—e any knowledge but that which remaineth we must commit to the fire that is we must reserâ—e it unto God For in this present world God would not have us to know all things 3. In these words â—rigan taketh â—he shmâ— oath which his foreman tooke But the Iesuitâ— cannot sâ—e the wood for trees â—e cannot see how these particulars are applyed And therefore he telleth us a tale of A Painter so unskillfull in his Art that having pâ—inted the images of severall creaturâ—â— he waâ— aâ—â—ustomed to write under every one what they ware aâ— this is â—â—â—erse this is a dâ—ggâ— c. Sr I need not write under that you are a Cocks c. to tell such a tale of a Cocke and a Bull. Like Painter like Replyer in wishing that thâ—â— example had beene folloâ—ed He that cannot sâ—â— how this maketh against unwritten Traditions is as senselesse as the Painters horse and in controversies Asinus ad Lyram His answer is like to be without understanding when he answereth to that which he understandeth not and in this manner We say with Origen that in the two Testaments every Reply pag. 13â— word that appertaineth to God may be discussed and all knowledge of things out of them may be understood either immediately or mediately that is by the helpe of unwritten Traditions unto which the holy Scripture dâ—th expressely send and direct us It is in vaine to call for the weapons of holy Scripture by them to fight for unwritten Traditions seeing you have already received the worst at them The holy Scripture doth not send us to unwritten Traditions to learne the knowledge of God or of any necessary thing unwritten Seeing â—â— it every word that appertaineth to God may be requâ—â—â—d and discussed That which the Scripture leaveth to the Tradition of the Church is either the delivery of Rituall Traditions unwritten or the explanation of Doctrinall Traditions written in the Scripture And suppose the two Testaments did send us unto Doctrinall Traditions unwritten yet to say They are Scripture and no third Scripture because the Scripture sendeth us unto them Is as true as if I should say The Pismire is Scripture and yet no third Scripture because the Scripture doth q Prov. 6. 6. send us unto the Pismire And to say that all things may be required and discussed in the two testamâ—nts Because they send us foâ— helpe unto unwritten Traditions Is as if I should say The gold that is acquired and refined in the Iâ—dies may bee acquired and refined in Spainâ— because Spaine sendeth for gold unto the Iâ—dies The gold saith r Aurum quod â—ueriâ— extra Templum non est sanctificatum Sic omnis qui suerit extra divinam Scripturam quamvis admirabilis videatur quâ—busdam nonest â—nctus Orig. â—om 25. in Mâ—tth Origen which was not in the Temple was not holy so that that is not in the Scripture let it appeare never so glorious unto some is not holy Vnwritten Traditions are not in Scripture and
therefore though they be glorious things in your eyes they are not holy That of Origen which the Iesuite alledgeth concerning the baptising of Children that it is a Tradition from the Apostles is * Sect. 4. divis 11. formerly answered Hippolytus the Martyr in his third Homily against the Heresie of Noetus There is one God whom we doe not otherwise Answer acknowledge but out of the holy Scriptures For as hee that would professe the wisedome of this world cannot otherwise attaine hereunto unlesse he reade the doctrine of the Philosophers sâ— whosoever of us will exercise piety towards God cannot learne this elsewhere but out of the holy Scriptures c. All this runneth upon the same straine with that which Reply pag. 13â— you even now produced out of Origen and therefore as you repeate the same so wee returne you the same Answer And withall wee desire you with this holy Martyr to understand whatsoever the Scriptures doe teach For they teach you to holde such Traditions as the Apostles gave whether by writing or by word They teach you to hearken unto the Church 4. Hippolytus here taketh the same oath with Origen both give their verdict against unwritteÌ„ Traditions This is the same strain upon which they run His answer unto that of Origen is already confuted if this be the same as indeed it is no wiser then the former but threed-bare and worne out at the elbowes I need not againe confute it It cannot fit with the wordes of this holy Martyr for as it were ridiculous to say The wisdome of this world may be attained unto by reading the doctrin of the Philosophers then to interpret this Not immediatly by reading their writings but mediatly by going to the living Philosophers So it is as absurd to say Our piety towards God may be learned out of the holy Scripture then to interpret this not immediatly out of the Scriptures themselves but mediatly by going to the Church Yea it is more absurd because the writings of the Philosophers are not so wel able to make a man wise for the world as the Scriptures are to make a man wise unto salvatioÌ„ The scriptures teach us to â—â—ld such traditioÌ„s as the Apostles gave but they taught the same doctrines both by Scripture and by word of mouth This maketh nothing for Popish Traditions such the Apostles never gave by writing or by word of mouth They teach us to hearken unto the Church when the doctrine of the Church is consonant with the doctrine of the Scriptures and not to hearken unto the Church when it teaâ—heth otherwise Å¿ Ien â—3 16. Thus saith the Lord of hostes Hearken not unto the words of the Prophets that prophesiâ— unto you and teach you vanity they speak the vision of their owne heart and not out of the mouth of the Lord. Athanasius in his â—ratian against the Gentiles The holy â— Answer Scriptures given by inspiration of God are of themselves sufficient for the discovery of Truth 5. This is an evident testimony directly opposite to the position of our Adversaries which they have learned from condemned Heretickes t Iren. l. 3. c. 2. That truth canâ—ot be found out of the Scriptures by them that are ignorant of Traditions And yet the Iesuite painteth this likewise with false colours answering First the Scriptures discover this truth That wee must Reply p. 139. â—old fast unwritten Traditions We have oft discovered this to be an untruth and for the better discovery of it wee will observe one thing more from the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Athanasius useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a mediate sufficiency as if the Scriptures were sufficient for the discovery of truth because they send us to the Church nor such a sufficiencie as needeth any other helpe as if the Scriptures were sufficient for the discovery of truth by having the helpe of unwritten Traditions joyned with them but as Lambine in his notes upon Aristotles Ethickes observeth u Plurâ—bus verâ—â—is haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui nulla respondet Latina est de claranda Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is qui â—â—s bonis contentur satisque copiosè instructus est quique nullas externas opes desiderat Lamb. in Arislot Ethic. â—â— c. 7. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expressed by more words for there is no one Latin word that can fully declare it He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is conâ—ent with his owne store and is furnished with enough and with abundant and desiteth no other helpâ— It is such a selfâ—-sufficienciâ— as is in the heavenly Kingdome of which Theophylact saith x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Ioh. 18. It is sufficient and needeth nothing Such then is the fulnesse and the selfe-sufficiencie of the holy Scripture that it hath store in it selfe it is fully furnished yea so abundantly that it needeth not the helpe of unwritten Traditions to discover any truth Athanasius here speaketh not of all Truth but of Two speciall Reply p. 130. points of faith onely to wit That Idols are not Gods and that Christ is the onely true God concerning which two articles he wrote thâ—se two bookes to Maearius And for the discovery of those two points the holy Father saith that the Scriptures are sufficient As in these two bookes to Macariâ—s he wrote of these two points and also of many other points for in the first he wrote of the deity of the Father of the immortality of the soule c. And in the second of Christs manhood his incarnation death resurrection c. So here he speaketh not onely of those two points but of all truth in generall that The Scriptures are sufficient for the discovery of truth And therefore in his Tractate of Christs incarâ—ation he taxeth them of great iâ—â—destiâ— which speakâ— the â—hings which are noâ— written Athanasius in that plaâ—e maketh mention not onely of the Reply p. 13â— holy Scriptures but also of the bookes of holy Fathers and to both doth he attribute this sufficiency forasmuch as a man by reading of those bookes may discover the true sense and meaning of the Scripture This is not the true sense and meaning of this Father In the words following though hee maketh mention of the bookes of the Fathers yet he never inteÌ„ded to impart any part of this sufficiency unto them or to make them equall with Scripture as you doe with Traditions but he declareth that they are good coÌ„menâ—aries or helpes for the understanding of the holy Scriptures His words are these There are also many bookes of the holy Fathers in which if a â—an imploy himselfe he may in some sort aâ—taine unto the interpretution of the Scripture It is one thing to say that by reading of the bookes of the Fathers a man may in some sort attain unto the interpretation of Scripture
with the Iesuite In Theodoret we meet with these kinde of speeches * Theodor. dialog 1. By the Answer Scripture alone am I perswaded * Idem in Genes q 45. we ought not to seeke those things which are passed in silence but rest in the things which are written Vnwritten Traditions are not passed in silence by the Reply pag. 145. Scripture neither â—ought you to gainsay them if you wil be perswaded by the Scripture And truely we may not doubt of the meaning of Theodoret if wee note well what hee recordeth in his Historie to wit that the Fathers of the Nicen Councell condemned the Arians by unwritten Tradition 15. As unwritten Traditions are not Scripture so they are not contained in Scripture I confesse the Scripture doth not passe them in silence no more then it doth Iudaâ— but it is to condemne them The Scripture doth containe some Traditions such are written Traditions and such was the Tradition established in the Councell of Nice against which the Arians disputed This Iesuite hath gathered his basket of scraps from Bellarmines full table out of whom hee might have learned to cite the place aswell as the words The words are these * Theodor. l. 1. c. 1. By unwritten words yet some bookes reade it by written words pioâ—sly understood they were condemned It is not materiall how we reade it either by written words or by unwritten words for our Question is not of unwritten words but of unwritten Doctrines The unwritten words were Coessentiall or Consubstantiall which words though they are not written letter for letter in Scripture yet the Doctrine signified by those words is written in other words as we have oft showed and once more will make it appeare Athanasius was one of the Nicâ—nâ— Councell and the wordes cited out of Theodoret are taken out of * Athanas in Epistol ad Afros Athanasius and yet the Iesuite hath * pag 119. formerly declared unto us the judgement of this holy Father That the Scriptures are sufficient for the discovery of this truth that Christ is God So that by the opinion of this holy Father the Arians might be condemned by Scripture aswell as by unwritten words the wordes being unwritten and yet the doctrine written Theodoret in the same Chapter cited by the Iesuite addeth this out of Athanasiâ—â— that they of that famous Councell Gathered testimonies out of the Scriptures and by them condemned the Arians Adde unto this the grave oration which the great learned Emperour Consâ—antine made in that Councel in which he concludeth with this exhortation unto which they all yeelded * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. l. 1. c 7. Let us resolve the things in question by the divine Scriptures In those things saith S. * August de doct Christian l. â— c. 9. Reply pag. 146. Augustine which are plainely laid downâ— in the Scriptures all those things are found which appertâ—ine to faith and direction of life Can you inferre therefore that Traditions are not necessary Answer and may you not inferre also that therefore your Doctrines deduced by sound inferences are as needlesse S. Augustine speaketh in this place not of all and every point in particular but onely of such points as are generally necessary for every one to know as the Creed the ten Commandements and the like 16. Vnwritten Traditions and sound inferences differ as much as truth and errour sound Inferences are plainly though not expressely word for word contained in the Scriptures but for unwritten Traditions there is neither plaine nor expresse warrant in them You declare S. Augustines meaning contrary to his minde hee speaketh of all things you of some things appertaining to all persons hee speaketh of the Scripture that in some places it is plaine in other places obscure you of points of faith which are necessary for some but noâ— for every one to know he saith in the plaine places all things that appertaine to faith are lâ—ide downe you say all plaine points of faith are laide downe in Scripture Is there not a plaine difference betweene your interpretation and S. Augustines text Wee know that there are some things necessary some things not necessary to be knowne Whosoever will be saved saith Athanasius in his Creed which is sung in your Church it is necessary that he holde the Cutholicks faith Other things there are which are not necessary y Athanas ad Scrap We must know that God iâ— and that be is a rewarder but how wee neede not know saith the same Father And S. Augustine writing of the Question how the soule becommeth tainted with originalâ— sinne saith z Credo etiâ—m divinorum â—loqâ—oruâ— clarisâ—imâ— authoritâ—â— esset si â—oâ—o illâ—â— sine dispendio promissâ— salutiâ— ignorare â—on possâ—â— August l. â— de peccat merit c. ultimo I beleeve that the Scripturâ—â— would â—ikewise declare this plainely if it were a thing of which a man could not be ignorant without the lesse of salvaâ—iâ—â— But this doctrine was never knowne to S. Augustine neither doe wee receive it That there should bee paints of faith which are necessary for all and those should bee contained in the Scriptures and that there are points of faith not necessary for all but onely for some and those should not bee laide downe in the Scripture a â—phes 4. 5 There is one Lord one faith one baptisme As one Lord of Priest and people and one baptisme for all so but one faith for all even an * Verse 1â— unity of faith for Pasters Teachers and for the Saints How can this faith be Catholicke if the same faith be not necessary for all his onely answer must be this That unwritten Traditions are no part of the Catholicke faith that they are not generally necessary for all to know if they were they would bee found among those things which are plainly laid downe in Scripture b Vna fideâ— quia unum idem creditur à â—unctis fidelibus unde catholicadiâ—tur Aquin. in Ephes 4. There is one faith saith Aquinas because one and the same thing is beleeved of all the faithfull and therefore it is â—alled Catholickâ— There is no specificall but only a graduall difference betweene the faith and knowledge required of the Priest and of the people and the Scripture maketh both the man of God and a godly man perfect and thoroughly furnished to every good worke This answer of the Iesuite is not unlike that answer made by a Chaplia of Bâ—shop Bâ—â—ners unto the Martyr Haâ—kes c Fox his Acts. pag. 1586. That the Scriptures are sufficient for salvation but not for instruction And I answere as the Martyr did God send â—e the salvation and you the instruction If in the things plainely laide downe in Scripture all things are found which are generally necessary for every one to know why then doe you teach That it is not found in Sâ—ripture that the * pag.
custome of that Church what the remedy was so if we should aske you what the practise of the primitive times in all those Churches was If you have no better rule then the practise it selfe in many things you may answer ignoramus It is likewise improbable that the custome and practise of so many Churches being not written though it were never so apparant and common to themselves should with such an uniformitie descend downe unto us What is more common and usuall in dayly practise then speech language Yet all languages are corrupted and have lost their originall puritie notwithstanding the common use of them and the purity of the ancient languages as of the Hebrew and the Greeke is best preserved by the writings of the old and new Testament Traditions were in use from Adam unto Moses and those Traditions might have beene seene in the dayly practise of the Church yet the Lord seeing this was not a sufficient meanes to preserve the purity of those Traditions gave a more ordinary helpe of extraordinary meanes as of Dreames Visions and Râ—velations and as these extraordinary mâ—anes failed so the Lord perfected the Canon of Scripture as the best meanes to preserve the puritie of doctrine And when these meanes failed saith S. Chrysostome Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom c. in Math. It was necessary that there should be Scriptures and written tables and such admonition aâ— is according unto them Were those things sâ—amped in the practise and written in the heart of many men or of one If of many hardly could there be an uniforme consent for so many men so many mindes if of one then when this one dyeth the Church must needes lose a great part of her necessary Doctrine And thus it appeareth that neither mâ—morie nor practise without writing is sufficient but that writing is the surest and the onely sufficient meanes to preserve from time to time and at all times the purity of Doctrine in the Church from oblivion alteration and decay Wherefore God gave this commandement unto Moses t Erod 17. 24. Write this for a remembrance in a booke And to the Prophet Isaiah u Isa 30. 8. Write it before them in a table and note it in a booke that it may be for the last day for ever and ever In perpetuam rei memoriam The Iesuite likewise foreseeing this addeth his 3d. rule in these words God hath ordained that from age to age the said Rituall Reply pag. 17â— or practicall Traditions should be corrâ—borated by the written attestation of the Saints and holy Doctours whose uniforme relation in matters universally practised by the Church of their times whereof they were eye witnesses themselves is a warrant of it selfe infallible 15. I his rule is lyable to more exceptions then the former It is impertinent because he pleadeth the written attestation of the Doctourâ— for Rituall Traditions whereas hee should plead for unwritten Doctrinall Traditions It is improbable that God hath ordained the Doctours of the Church to write those things which he would not have his Apostles to write It is false 1. Because all the Saints and holy Doctourâ— have not given a written attestation for unwritten Traditions 2. An uniform-relation is not found among them that have written of Rituall Traditions 3. All rituall Traditions have not beene universally practised by the Church 4. If all this were tâ—â—e yet this is not a warrant of it selfe infallible An humane testimony is fallible and cannot beget faith for * Rom. 10 17. Faith commeth by hearing and hearing by the word of God The testimony of the Doctours is but the word of man and as men they might erre The Apostles could not erre in their delivery yet the choyse men to whom those supposed Traditions were delivered might erre in not understanding the Apostles aright or in not remembring those things which they heard and understood if they to whom those things were delivered by the Apostles immediately did not erre in their relateing of the same things unto others yet those relators after them might erre in processe of time and so at length false Traditions might bee fathered upon the Apostles Yea they did erre in relateing false Traditions What say you to Irenaus his Tradition that Christ lived 50. yeares And to Clemens Alexandrinus that hee preached but one yeare Their warrant therefore is not of it selfe infallible who were themselves fallible and sometimes deceived by their owne errours or by false relators It is likewise an impossible rule to be knowne because some Saints and Doctours did not write all that did write we have not all that wee have is not truely from them many counterfeit things have beene fathered on them and many true things corrupted in them all that are truely theirs doe not declare the universall practise in every age all that declare the universall practise doe not declare any practise of many Popish Traditions which are observed in this age All of them he cannot name if hee can name them yet he never saw them if he saw them yet he never read them These things we write not to contemne the testimonie of the Church nor her practise nor the writings of the Fathers for both the testimonie and the practise of the Church and the writings of the Fathers plead for our cause but to give that honour unto the Scripture which is due to shew the shortest and easiest way to enâ— thiâ— and all other Controversies and to manifest to the world the thrasonicall bragges and great boastings of thousands and millions of this bankrupâ— Iesuiticall merchant wâ—o answereth an objection and objecteth one thing moâ—e and so concludeth with a curse He fâ—ameth his objection and answere in this manner How idle and ridiculous an objection iâ— it to say that if Reply pag. 171 way be given unto Apostolicall Traditions unwritten there is nothing so â—bsurd but may be broght in by this gate As though iâ— lay in the power of any whosoever to make a new invention to mount vp against the current of Antiquitie to gaine the attestation of all the ages of the Church The like argument may be urged against the writings of the Apostles for why may not false Scripture he invented but only because it is impossible for the like frand to recâ—ile back through former ages 16. We dispute not against Traditions meerely because they are not written but because they are not from the Apostles yet are preteÌ„ded by you to be froÌ„ the Apostles If we give way unto such there is nothing so absurd but it may enter in at this wide gate which leadeth to perdition â—f this do â—rin be sound in the general whatsoever the Râ—maÌ„ Church saith is an Apostolicall TraditioÌ„ is so indeed then any particular evill may enter thereby This is a budget wide enough to hold all the devillish devises that can be as deposing of Kings adoring of Images forbidding of marriage unto Priests
not exclude his knowledge of those bookes which were penned afterwards But why should not we say That the old Testament alone containeth all things necessary to Salvation seeing Christ saith of it l Ioh 5. 39. Search the Scriptures in them yet thinke to have eternall life and they are they which testify of meâ— Then consequently the new Testament is needlesse saith the Iesuite This consequence is false and absurd you hold that the Pope hath os sapientiam a mouth to utter and wisedome to declare all things necessary to Salvation Will you therefore inferre that Universities Doctors Fathers and all other helpes are needlesse If this consequence be true then this Reply of the Iesuite is needlesse because it containeth no new thing but that which hath beene oft objected What need so many bookes be printed of the same subject in every kinde of learning if this consequence have any truth in it The old Testament may containe all things necessary to Salvation and yet the new be very needefull 1. For confirmation of the same truth both of the Scriptures and of the doctrine contained in them God would have many witnesses of the same truth all the penmen of Scripture writing as it were with the same pen speaking as it were with the same mouth and all testifying the same things that out of the monthes of so many with esses speaking the same things at sundry times in sundry places in sundry languages the whole Scripture might be proved to be the word of God In this store house many weapons of the same kinde are needfull m Cant. 4. 4. A thousand sheild hang therein 2. For the better manifestation and explanation of those things that are contained in the old In the old the new is vayled in the new the old is revealed In the Old some things are delivered obscurely to exercise the learned â—n the new the same things are delivered plainely to edifie the simple 3. For the augmentation of our wisdom knowledge for though the old be able to make us wise unto salvatioÌ„ yet because the Lord would not have us be dwarfes and children in knowledge to have no more wisedome then will keep life and Soule together but to abound in wisedome and spâ—rituall understanding and to bâ— men in knowleâ—ge â—herefore he thought it needfull to adde the new unto he old that we may attaine unto a more perfect mâ—asure of wisedome There are many things in the new which are not so necâ—ssary to salvation but that without the knowledge of thâ—m a man may live the life of grace as a man may â—ive he life of nature without some of his ouâ—ward parts but there is nothing in it which is needelesse The fulfilling of the prophecies contained in the old serveth for confirmation of our faith the narration of Christ his life and death kindleth love in our hearts â— the good we reade is for our imitation the evill for our forewarning His 4th shift is this It is well knowne that S. Paul there may be understood to Reply pag. 1â—1 have taught Timothy that the old Testament was able to instruct him as full that salvation commâ—th by saith in Christ Iesus and not by the law of Moses c And in all this he meaneth no more then what he writeth to â—he Romans c. 3. v. 21. Now the Iustice of God is made knowne without the law being tâ—stified by the law and the Prophets The Iâ—stice I say of God by the faith of Christ 9. I know very well that this is one thing which Timothy might learne both by the old Testament and by the new but that is a false glosse upon this place that This is all which the Apostle meaneth in this place The Apostle sheweth that the Scripturâ—s are able to make us wise unto Salvation through the faith which is in Christ Iesus And againe That by them the man of God may be perfectly instructed to every good worke Here we see that the Apostle teacheth us two things which are necessary for him that is made wise unto Salvation Faith and good workes and that the Scripture effecteth both these In regard of faith teaching whaâ— is to be beleeved reproving what is misbeleeved in regard of workes correcting what is evill instructing what is good He sheweth likewise that Christ Iesus must be the object of our faith and untill we know all this we are not made wise unto salvation Now if the Iesuite will stand unto his exposition That by all this the Apostle meaneth no more but that the old Testament was able to instruct Timothy at full that salvation commeth by faith in Christ Iesus then these absurdities will ensue from hence 1. That there was no Scripture but onely the old Testament when Paul wrote unto Timothy 2. That the Scriptures were able to worke this wisdome and to give this instruction unto none other but onely unto Timothy 3. That the knowledge of this Article Salvation commeth by faith in Christ Iesus without any distinction of come or to come and without any other Article of faith might make Timothy wise unto Salvation 4. That without good workes he might be wise unto salvation and perfectly instructed to every good worke His 5. shift is this Againe the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Reply pag. 132 vulgar Latine Translation rendreth instruere to instruct our Adversaries to make wise may there be understood iâ—itiatively or in a beginning So he that catechiseth a heathen that is desirous to becomâ— a Christian when hee instructeth him in the very fiâ—st point of Christian faith may be said to instruct him or makâ— him wise unto Salvation not perfectly but initiatively So the Scripture saith that Apollos was instructed and taught thâ— way four Lord. Act. 18 24 and that hee was poweâ—full in the Scriptures and yet he knew no more but the baptisâ—e of Iohâ— v. 25. 10. The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly translated to make wise so Cajetan Arâ—as Montanus Salmeron Erasmus with many more doe render it yea the Iesuite himselfe * pag 129. lin 6. confesseth it but here he limitethit with this distinction of initiatively and perfectly So the n Psal 19 1. Rom 1. 20. Heavens may teach an Heathen initiatively the first point of Christian faith but the Scriptures doe more they teach o Prov. 2. 9. Every good way and p 2. Tim. 3. 18. Every good worke They are both for theory and for practise both for faith and for fact they teach reprove correct and instruct the 1. is for confirmation of the truth the 2. for confutation of errors the 3. for correction of abuses the last for direction in good dutyes and all this they doe not onely initiatively but even absolutely perfectly and sufficiently they make the man of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man q Non simpliciter dixit ut homo