fabulous Novelties then Epiphanius especially in Genealogies into which it is probable he was misledde thorough his over-much love of historicall Traditions He taketh upon him to tell who was * Heracles and Astaroth Melchizedecks Father and Mother and who were the wives of * Sanue Asura Barthenoâ— Cain Seth and Noah These were some of his fabulous Novelties grounded upon Tradition without any authority of Scripture for which he deserveth to be censured We are willing rather to cover then to discover the nakednesse of this Father and therefore favourably interpret his words that The Traditions of the Apostles that is their preaching and The succession of true doctrine both which are the same with the Scriptures are the limites of the Church and the boundes of our faith This is consonant with the doctrine of other Fathers m â—criptura est murns adamantinus circum vallenâ—â—eclefiam Chrysoft l. 4. de Sacerdot The Scripture sayth Chrysostome is an adamantine wall environing the Church The Church saith Hierome n Ecclesia non egressa est de fiâ—â—bus suis id est de Scripturis sanctis Hieroâ— l â— c. â— in Mich. is not gone out of her bounds that is out of the holy Scriptures Irenaeus telleth us first that * Iren l. 3. c. 2. Heretickes cannot possibly be convinced by onely Scripture 5. I tell you that you belye this Father this is all that hee saith When Heretickes are convinced by the Scriptures Reply they beginne to accuse the Scriptures Heresie hath alwayes an obstinacie joyned with it this obstinacie and not the insufficiencie of Scripture made the Heretickes not submit unto it S. Steven convinced the Iewes by the Scriptures and so did S. Paul the Athenians yet malice made the Iewes to o Act. 7. 34. Gnash with their teeth at the one and obstinacie caused the Athenians to p Act. 17. 18. rayle upon the other The Scripture is sufficient to convince the whole rabblement of Iesuites although they doe as those Heretickes did accuse it of insufficiencie when as they are convicted by it If the Scripture be not sufficient to convince Heretickes because they raile upon it by the same reason they cannot be convinced by Tradition for Irenaeus sheweth that they did * Iren ibidem likewise oppose Tradition And that they would neither yeeld to Tradition nor to Scripture Irenaus had a better opinion of Scripture then the Romanists have he spent three Bookes in his arguments taken from Scripture against the Heretickes and not three Chapters in his arguments taken from Tradition Erasmus therefore well observeth it q Solis Scripturarum praesidiis pugâ—âsse Iâ—enâ—um adversus catervam Hâ—reticorum Erasâ—â— in Epist ad Triden Epist Iren. praeâ—â—â—â— That Irenaent fought against the roote of Heretickes onely with the strength of Scripture Afterwards reckoning up the Bishoppes of Rome from S. Peter to Elentherius who sate in his time thereby to shewe that there was in the Church a continuall and orderly succession of Bishoppes by whome divine and Apostolicall Traditions were truely preserved There was doeth not proove that there is Reply Rome was once t Rom. 1. 8. famous for her faith but now her obstinacie and apostasie whereof shee was Å¿ Rom. 11. 21. forewarned is manifest and apparent I graunt that from the dayes of S. Peter untill the time of Eleutherius or Iranaeus the Church of Rome preserved Traditions But not such Traditions as are now observed in that Church that Church then was as ignorant of these late inventions as this now Church is wide from those Traditions In his second Chapter hee hath these golden Reply words they are in his fourth Chapter Seeing that these demonstrations are so great wee must not seeke for that truth amongst others which we may easily finde out in the Church By others he meaneth the Valentinians the Marcionists and those Heretickes against whom he disputeth amongst these we must not seeke for the truth Where then In the Church Must we not therefore seeke it in the Scriptures This is to extract drosse out of Irenaeus his gold Is the Church without Scripture And if we finde truth in the Church can we not therefore finde it in the Scripture * Iren ibidem Seeing that the Apostles have laid up fully in her as in a Reply rich store-house all whatsoever belongeth to the truth The preaching and writings of the Apostles which are the same for substance of doctrine are the endlesse treasure laide up in the Church as in a rich store-house These are * Iren. ibidem The things of the Church which wee must love this is the Tradition of truth which wee must lay hould of Namely of the truth preached by the Apostles delivered unto the Church in the Scripture and preserved in the Church this kinde of Tradition Irenaeus commenmendeth by this kinde of Tradition hee condemned the Heretickes and this kinde of Tradition is not of unwritten but of written doctrines even of such doctrines as were coÌ„tradicted by those Hereticks who erred in points of written doctrines * Iren ibidem What if there were a controversie in some small point it selfe must wee not make recourse unto those most auncient Churches and receive from them what wee holde to be certaine and undoubted Not onely in small but even in the greatest Controversies wee collect the testimonies of antiquity wee enquire what the Primitive Church hath taught even as we doe in this great Controversie of unwritten Traditions and we finde that the Primitive Church taught as we teach and therefore we holde it as certaine and undoubted that unwritten Traditions are to bee rejected But the last wordes of Irenaeus * This is answered Sect. â— D. â— What if the Apostles had not left us the Scriptures â—â—written should wee not then bee obliged to follow the rule of Tradition delivered by them unto those with whom they left the Churches in charge These sayth the Iesuite put us in minde of tâ—at I dare say which never came into Irenaeus his minde That the Apostles delivered some things onely to certaine persons which they would not have layde open unto all by writing This is to corrupt Irenaus to sophisticate his golden wordes and to turne them into drosse there is nothing in Irenaeus sounding like unto this but I see as the foole thinketh so the bell tincketh If the Apostles had not written then there had beene unwritten doctrines and now seeing the Apostles have written must there needes be still unwritten doctrines Irenaeus never knew other doctrine delivered by the rule of Tradition then is contained in the Scriptures So Paul to Timothy * â— Tim. 2. 1. Thou therefore my sonne bee Reply p. 1â—5 strong in the grace that is in Christ Iesus and the things that thou hast heard of mee by many witnesses the same commit thou to faithfull men who shal be able to teach others also Here
by these Hereticks As for unwritreÌ„ Traditions doctrines not taught in Scripture but delivered by word of mouth they rejected them not they laide the foundation and upon their foundation you have built this pillar of your Religion this towre and fort of your salvation This is not onely discovered by Irenaeâ—â— and Tertullian but likewise I may adde S. Augustine who declareth this to be the practice of all Heretickes b Aug. tract 97. in Ioh. All of the most foolish Heretickes use to colour their bold fictions with this saying I have yet many things to say unto you And this very text the Iesuite * pag. 119. likewise useth to the same purpose to colour this bolde fiction of unwritten Traditions therewith Thus the Heretickes yea omnes insipientissimi Haereâ—iâ—i if you will believe S. Augustine agreed in urgeing unwritten Traditions And yet the Iesuite saith they agreed in rejecting unwritten Traditions To the third That the Fathers pursued those Heretickes by unwritten Traditions I answere If a man bee to dispute against an Heathen it is in vaâ—e to presse him by the authority of Scripture which he denyeth Many of the Fathers disputed against Heretickes that did sapere cum Ethnicis as Tertullian c Tertul. de resurrect cain affirmeth and would not bee tryeâ— by the Scriptures but rejeâ—ted them as counterfeit as impâ—rfect and lyable to various interpretations as Ireâ—â—us hâ—th recorded their actions to dâ—pute against sâ—ch by the Scriptures would be but labour lost Cyrill teachâ—th us how to deale with such d Contra coâ— qui â—eriâ—ta non admittunâ— pugâ—ato aâ—â— is non scriptis ex solis ratiocinationibus demonstrationibus Cyril Hâ—erosol catechâ—s 18. Fight against such as deny the Scriptures by unwritten weapons onely by strong reasons and demonstrations Thus Cyrill in the same place prooveth the Resurrection of the Body by the renewing of the Moone as S. Paul proveth it by e 1. Cor. 15. the springing of the Corne. The same Apostle maketh use of Heathen Poets as of Epimâ—nides * Tit. 1. Aratiâ— and * Act. 17. Menander And so the Fathers made use of all kinde of learning by unwritten arguments they proved written Doâ—trines against such as denyed the written word And when the Heretickes appealed from Scripture to unwritten Traditions they purâ—ued them by the true Tradition of the Church which was is the same with that which * 1. Cor. 15. is contained in the Scripture This is nothing for unwritten Doctrinâ—s it onely concerneth modum probandi not rem probatâ—m The thing proved may be written although the mâ—dium or argumentum whereby it is proved be not written What enemies those famous Hereticks Nestorius Eutyâ—hes Reply p. â—â—7â— Dioschorus were unto unwritten Traditions is dâ—scovered by Basil Bishop of Ancâ—ra S. Bernard telleth us the same â—le of certuine Hereticks of his time called Apostolicks who were followed herein by Wicklessâ— as Thomas Waldensis doth recount by the Hussites as Cocklaus beareth witnes from these Bellarmine saith truly thâ— Pâ—otestants did receive their opinion And this is your Pedegree x. We receive not our opinion from man but finde our doctrine delivered in the Scriptures from time to time confirmed by the preaching writings of the Fathers As for Basil Bishop of Ancira he was an idolater and one of that second conventicle at Nice wherein by unwritten Traditions idolatry was established so that his testimony is little worth Those famous Heretickes Nostorius Entyches Dioschorus were not condemned for denying unwritten Traditions but for opposing written Doctrines Although Bernard lived in a declining age yet he defendeth no unwritten Traditions against the Apostolicks but being urged by them to shew where in the Gospell this is written He accepteth of their Appeale to the Gospell prosecuteth them in their appeale and examineth the cause by the Scripture f Beâ—â—ard â—erm 65. in Caâ—â—ic Evangelium appellasts Ad Evangelium ibis Hast thâ—â— appealed unto the Gospell To the Gospell thou shalt goe Wickliffe defendeth no hereticall Doctrine but the doctrine of the Primitive Church as Thomas Waldensis relateth it g Quod nulli quidquam in materiâ— fidei debent definiâ—e nisi ad hoc habent authoritatem Scripturae Tho. Wald. l. 2. Doct. â—id antiq c. 19 That none ought to determine any thing in a point of faith without the authoritie of Scripture If this make Wickliffe an Hereticke what then will you say of Thomas Waldensis himselfe who saith as much if not more against the authority of the Roman Church h Idem ibid. In the doubts of faith we must inquire what the Apostles taught And if any shall aske who shall declare what the Apostles taught He answereth Not the African Church as Donatus said Not the Roman Church as the Iesuite will say but the universall Church not as gathered in a generall Synode which â—ft hath erred but the Catholicke Church of Christ dispersed over the world Where then was the Popes Cathedrall voyce This Doctrin was not then hatcht that whatsoever power is extensivè in the whole Church the same is intensivè in the Pope And that it must be a thing taken pro Concesso that iâ— determining doubts of faith the Pope cannot erre Huss opposed the errors of the Church of Rome and therefore it is no new thing to heare his enemies speake evill of him and of his adherents Finally the Iesuite concludeth with a rotten lye that our pedegree is from those rotten Heretickes It is a Brute raised by a Brute as true as the tale of the Britanes from Brute S. Chrysostome in like manner giveth this for a marke of Answer Antichrist and of all spirituall theeves that they come not in by the doore of the Scriptures * Chrys 〈◊〉 in Ioh. 10 For the Scripture saith hee like unto a sure doore doth barre an entrance unto Heretickes safeguarding us in all things that we will and not suffering us to be deceived Whereupon hee concludeth That who so useth not the Scriptures but commeth in otherwise that is betaketh himselfe to an other and an unlawfull way hee is a thâ—efe To this the Iesuit retnrneth no answer he durst not touch it it discovereth him to be a spirituall theefe and a minister of Antichrist and that things unwritten are an other way and therefore an unlawfull way How this mystery of iniquitie wrought when Antichrist Answer came unto his full growth was well observed by the author of the booke de unitate Ecclesiae thought by some to be Waltram Bishop of Naâ—mburg who speaking of the Monkes that for the upholding of Pope Hildebrands faction brought in Schismes and heresies into the Church noteth this specially of them * lib de unitat Eccles that despising the Tradition of God they desired other doctrines and brought in maisteries of humane institution Waltram his invective against Pope Hildebrand is to no Reply pag. 157 purpose
good man Wiseakers wherein doth the most reverend Primate shrinke Wherein hath hee stated the Question amisse Doth not he directly oppose Popish Traditions which crosse either the verity or the perfection of Scripture Confesse this or else deny this article of unwritten Traditions All your exceptions proove frivolous and ridiculous You are like an unskilfull Pilot that maketh ship-wrack before he can get out of the haven You deale with your Adversary as Pericles did in his disputations with Thucidides r Plutarch in vitâ Pericl boasting that he gave the foyle when he received the foyle And as in this Section we finde that which Iosephus found in Å¿ Ioseph l. 1. cont Apion Apions writings an heape of untruths So I doubt not but that we shall finde the like dealing in your next Section wherein we are to examine SECT II. VVhether Christ and his Apostles delivered unto the Church many things which are not written 1. a Aristotâ—l de reprehens sophist ARistotle compareth sophisticall disputers unto weake persons who stuffe up themselves to seeme greater The Iesuite is such a one he stuffeth up his three ensuing Sections with a deale of bombaste that so his Replye may seeme greater They beare the title of a Reply to the Answer and yet the Answerer doth not once speake in them I might therefore passe them over as impertinently written but I wil be content to run the wildgoose chase and to pursue this gagler by his hissing who thus beginnes to keake Christ commaunded that the * Math. 23. 3. Scribes and Pharisees Reply pag. 117. should be obeyed in their doctrine for the authority of Moyses chayre much more will he have his Church to be obeyed in her holy Lawes In the same Chapter Christ saith b Vers 19. The altar sanctifyeth the gift Yet it doth not sanctify every gift as doggs flesh or swines flesh but onely such gifts as are fit for the Altar Children must obey their c Col. 3. 20. Parents in all things Yet not in unlawfull things so must the Chayre the Church be obeyed in all holy Lawes Wee must obey them that sit in Moses chayre but who sit therein d Qui ea quae in lege habentur docent Theophâ—l in Mat. 23. They that teach those things which the Law teacheth them saith Theophilact e Perinde est ac si dicat omnia quae lex Moses vobis dixeâ—int Scribis Pharisaeis recitanâ—bâ—s Maldoâ—â—â— in Mat. 23. It is all one saith Maldonate as if he should say obey all things which Moses and the Law doe teach being recited by the Scribes and Pharisees And S. Augustine saith f Sua verò si vellent docere nolite audire Aug. tract 46. in Ioh. If they will teach things of their owne heare them not Prove then your Traditions to bee taught in the Law and that they are not of your owne but from God and wee will obey them You stretch this obedience as shooemakers doe their leather untill it cracke The caveat which Christ gave unto his Disciples g Matth. 16. 12 Take heed of the leaven of the doctrine of the Pharisees is entred in sacred writ for our instruction You erre in Traditions as much as ever did the Pharisees Moses Chayre is fallen the Popes is a falling as you paint h Lernaus in introduct in arâ—â—â— Iesuit The Pope in his Chayre ready to fall and the Iesuites bearing it up with their shoulders You have lost not onely the power of binding and unbinding but likewise your discretion with it for no man of discretion would say as you doe That the Church can binde and unbinde at her discretion To prove this he alledgeth the text * Luk. 21. 15. Christ bestowed upon his Church os sapientiam a mouth to utter and wisedome to declare all his will and counsell in so much that whatsoever shee saith must not be doubted This seemeth to bee a gift peculiar to the Apostles to whom Christ gave wisedome without study or labour not onely to stoppe the mouthes of their Adversaries but also to penne Lawes for his Church rather then an inheritance conveyed by succession unto the Church her wisedome is not to make new Lawes but to keepe the Lawes which GOD hath made not to bee wise above that i 1. Cor. 4. 6. which is written But to be k 2. Tim. 3. 15. made wise by the Scripture Suppose it were a promise made to the Church for ever yet it is no such warrant for her infallible truth but that her doctrine may bee inquired into and examined by the Scriptures l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Chrysost hom 13. in 2. Cor. It is an absurd thing saith S. Chrysostome not to beleeve others in receiving of money but to reckon it after them and yet in greater things to receive other mens doctrines and not to trye them Are your wordes more authenticall then S. Paules m Si ipse taliâ— ac tantus Apostolus authoritatem dictorum suorum sufficere non posse credit nisi doceat in Lege Prophetis scriptâ— esse quae dicit quanto magiâ— nos minimi hoc observaâ—e debemus Origenâ— in Rom. c. 3. If he such and so great an Apostle did not thinke his words to have authority enough unlesse hee could teach that those things which he said were written in the Law and the Prophets how much more ought wee who are the least to observe the same course saith Origen And what if the doctrine taught cannot bee prooved by the Scripture must it be obeyed I reade the contrary in Cyrill n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyrill Hieros Catech. 4â— de Spiâ— Sanct. Beleeve not mee unlesse I can bring a demonstration out of the Scripture In S. Augustine o Nec ipsis Catholicis Episcopiâ— consâ—ntiendum est sicuti forte falluntur ut contra â—anonicaâ— Dei scripturas aliquid sentiant Aug. de unitat Eccles c. 10. Beleeve not the Catholicke Bishoppes themselves who may sometimes bee deceived teaching things contrary to the holy Scriptures of GOD. And in the imperfect worke upon Matthew p Nec ipsis Ecclesiâ—s credendum est nisi ea dicant quae convenientia sunt Scriptura Author imperfect Oper. in Matth hom 49. Beleeve not the Churches themselves unlesse they teach these things which doe agree witb the Scriptures So that a Bishop Bishops or the Churches must not be beleived unlesse they can proove their doctrine by the Scripture But if the Church say it then the Iesuite will sweare it Because it is the Lords decree * Luke 10. 16. Hee that heareth you heareth mee and hee that despiseth you despiseth mee Take heed you be not forsworne for Gerson telleth you that this is spoken of the q Gerson de vitâ spirituali lect 2 Apostles And Driedo addeth his reason r Ecclesia primitiva propter collegium Apostolorum majoris erat
coâ—sen Euan l. 1. c. ult They were commanded to write saith S. Augustine g Iren. l. 3. c. 1. They wrote the Scriptures by the will of God saith Irenaus h Christus voluit scribi Euangelium Tâ—eoph praefat in Mat. Christ would have them to write the Gospell saith Theophylast And is not his will a sufficient command Inspiration i 2. Tim. 3. 16. 2 Pet. 1. 21. whereby they wrote the Scriptures is an internall command Hee sent them to preach his faith and to teach all nations Doth this exclude writing May not a man preach teach by writing The Apostles did k Rom 16 26. preach they did l 2. Thess 2. 15. 2. Tim. 3. 17 teach by their Epistles Clemens Alexandrinus Reply pag. 117 in this spake truly m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. Preaching is truly an Angelâ—call Scieâ—câ— in some sort and very profitable both wayes whether it â—â— by the hand or by the tongue Tertullian telleth us how the Apostles preached n Tum vivâ quod aiunt voce tum per Epistolas postea Tertul de praescrip c. 21 Aswell by word of mouth as they say as afterwards by Epistles So that preaching and teaching may be diverse wayes by writing as the Apostles preach by their Epistles by practise as Christ preached in his actions which are all for our instruction and not onely by word of mouth Wee have a commandement to heare his holy word and faith commeth by hearing but none can shew I trow where we are obliged to reade or where any commandement is given to propound the word of God to be read 3. It seemeth the Iesuite is more skilfull in Machiavel then in the Bible for if he had ever read it over and remembred Reply pag. 119 what he read he would never avouch this so confidently when as he may reade o Hab. 2. 2. He that runneth may reade it p Ioh 5. 39. Search the Scriptures q Luc. 10. 26. How readest thou r Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Å¿ 2. Cor. â— 13 We write no other things unto you then what you read t Col. 3. 16 Lâ—t the word of God dwâ—ll plentifully in you Upon which place S. Chrysostome observeth this u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry in Col. c. 3 ho. 9. Harken as many as are and are married have children hâ—w he commaundeth them specially to know the Scriptures Timothy himselfe is commanded to reade and to x 1. Tim. 4. 13. Attend upon reading Neither doth hearing of the word exclude reading of the same seeing it may be heard by reading aswell as by preaching y Revel 1 3. Blessed are they that reade and they that heare z Luc. 16. 29. Moses and the Prophets must be heard They are dead but yet when their writings are read then they are heard Certaine it is that the Primitive Church did abound in Reply pag. 118 faith and godlinesse for many yeares before the writings of the new Testament were perfected even by the meanes of unwritten doctrine 4. This is as certaine as all the rest It was not many yeares before the New Testament was perfected before it was perfected the Church had those Bookes of it which were first penned before any were penned the Church had the Olde Testament which Christ commaunded should be a Ioh. 5. 39. searched And the Bereans were commended for b Act. 17. 11. searching into it The Primitive Church did not continue in faith and godlinesse by the meanes of unwritten doctrine for the doctrine taught by the Apostles was first written in the c Rom. 16. 26. Old Testament and after in the New although it may be said to be unwritten in regard of the manner of delivery of it by the Apostles at the first vivâ voce Howsoever the Primitive Church did yet the Church in succeeding ages stood in need of a written word Children at first are taught many things without bookes yet afterwards they stand in need of bookes for their better learning The Primitive Church might doe well enough without Scripture during the life of the Apostles whose preaching was as infallible as their writing yet the Church in succeeding ages could not doe so well without Scripture because no man living since the Apostles had hath or ever shall have the same gifts power authority to deliver points of faith whose words shall be Gospel as the Apostles had And because writing is the best means to preserve doctrine delivered by word of mouth d Respectâ— nostri commodius utilius per Scripturam corleâ—â—em doctrinam à corruptione oblivione interitu conservari quam absque Scriptuâ—â— Gretzer de sens Bellarâ— l. 4. â— 4. The heavenly doctrine saith Gretzer in respect of us is better preserved from corruption oblivion and decay by writing then without writing S. Chrysostome teacheth us this 1. That the singular gifts which the Apostles had might well serve for these times instead of Scripture 2. That the after-times stood in need of Scripture And then hee concludeth e Extremae esse omninò dementiae post quam co redacti sumus ut Scriptis indigeamus â—e secundo quidem hoc remedio ad salntem nostram uti item magni esse criminis per illud auxilium nolle proficere sed quasi fruâ—â—â—à ac vanè posita scripta despicere chrysost hom 1. in Mat. It is the extremity of madnesse now that wee stand in need of Scripture not to use this excellent helpe for our salvation and that it is the greatest fault that can be not to profite by that helpe but to despise it as written in vaine and to no purpose This fit of frensie hath intoxicated the Iesuites braine hee hath accounted the Scripture needlesse and written in vaine Possevine hath written a whole Chapter f Possev Bibliothec select l. 2 c. 16. De necessitate Scripturarum S. Iude thought it needfull g Iude vers 3 To write to the Saints h Luke 1. 3. It seemed good to S. Luke to write his Gospell to prevent false rumours And S. Paul thought it i Philip. 3. 1. The surest way for the Philippians to write unto them If it were needefull good and the surest way then it is now more needefull to have the written word of the Apostles to prevent your false Traditions fathered upon them And * Iren. l. 2. c. â— Irenaeus doth witnesse that in his dayes many nations lived Christianly without the use of the written word onely by the guide of Apostolicall Traditions Sir I must tell you that if you goe on to alleadge the Fathers as you beginne you will gaine little credite by it In your first testimony you cite a counterfeite In your second you omit the place In your third Reply which is this you mistake the * l. 2. c. 3.
for l. 3. c. 4. place I subscribe to what Irenaeus saith And I beleeve that by Apostolicall Tradition that is the preaching of the word many nations were converted to the faith of Christ not by unwritten doctrines but by delivering written doctrines in an unwritten manner Irenaeus sheweth k Iren. l. 3. c. 1. First that the Apostles preached the Gospell and that afterward they delivered the same unto us in writing The same things the Pastours of the Church who might have the written word although the persons taught had it not delivered unto the People Irenaeus sheweth what those things were which were l Iren. l. 3. c. 4. written in their hearts without inke or letters They did beleive m In unum Deum sabricatorem coeli terrae omnium quae in eis sunt per Christâ—â—â— Iesum Dei filium c. Iren. ibid. In one God maker of heaven and of earth and of all things in them by Iesus Christ the Sonne of God c. These were the Traditions which they beleived and if any would have taught them otherwise they * Iren. ibid. would have stopped their eares as Irenaeus sheweth and have fled from them as they would from you and from your unwritten Traditions * Iren. l. 3. c. 4. Irenaus demandeth How should we dâ—e if the Apostles had written nothing at all' must wee not then follow the rule Reply pag. 118. of Tradition delivered unto them to whom the Apostles committed the charge of the Churches 5. We reject not this kinde of Tradition which is the succession of true doctrine in the Church And what shall we doe seeing the Apostles have written Is it not our dutie to follow the rule of Tradition delivered in their writings and not onely to take that course now that the Apostles have written which Irenaeus prescribeth if the Apostles had not written What if the Scripture should be consumed so that not one Reply Coppie thereof should be extant which is possible And what if a man had lost the true sense and meaâ—ing of the Scripture how shall he finde it out must he not as Irenaeus saith Follow the order of Tradition delivered by the Apostles unto those unto whom they committed the Churches The 1. hypothesis is absurd and impossible The Sunne may aswell be pulled out of the heavens and the skyes fall as the Scripture perish n Staplet coâ—t Whiâ—ak de authorit Script l. â— c. 1. s â— If it should GOD himselfe must faile in his providence saith Stapleton The 2. hypothesis is possible A man may lâ—se tâ—e true meaning of the Scripture and the order of Tradition delivered by the Apostles is one but not the onely meanes to finde it out and how shall a man finde out this order of Tradition in the originall of it better then by the Scripture it selfe So that when all is done the Scripture is the best interpreter of it selfe o Legitima sine periculo est expositio scripturae secundum ipsas scripturas Iren. l. 4. c 63. The exposition of Scripture according to the Scriptures themselves is the most surest saith Irenaeus The Apostles have written their writings are preserved the true meaning of them is well knowne Yet we reject not this meanes but doe follow the order of Tradition delivered by the Apostles as long as wee follow their writings for both by preaching and by writing they taught the same Popish Traditions are not of this order they were never taught by the Apostles nor by them to whom the Apostles committed the care of the Churches but onely of old by Heretickes and of late by an Anti christian faction Moreover S. Augustine teacheth us that there be many Reply pag. 118 points of faith for which wee have no written word * Aug. epist 128 In those things of which the holy Scripture saith nothing what course are wee to holde that which is used by the Church throughout all the world is to bee observed saith S. Augustine and it would be insolent madnesse to dispute against the same 6. The Iesuite mistaketh both the * Epist 128 for 118. place the point S. Augustine speaketh not of points of faith at all but onely of some rituall points or customes then in use as of the use of holy dayes of receiving the Eucharist fasting and the like These come not within the compasse of this controversie And as it is madnesse to dispute against these things so it is litle better in him then madnesse to dispute about these things and to call these things points of faith For * Aug. de bap cont Donatist l. 4. c. 24. whatsoever the Church universall doth holde if it Reply be not found or dained by some Councell but hath been alwayes in use it is most justly beleeved to bee a Tradition of none other but of the very Apostles themselves S. Augustine treateth in this place of the Baptisme of Children and calleth it Traditum apostolicâ autheritate A thing delivered by Apostolicall authoritie or an Apostolicall Tradition And are not written doctrines delivered by Apostolicall authority S. Augustine did not account Baptisme of Children to be an unwritten Tradition as appeareth by the arguments taken out of the Scriptures which he useth wee neede not goe farther then this Chapter to finde one p Si quisquam hac in re authoritatem quaerat divinam c veraciter conjicere possumus quid valeat in parvulis baptismi Sacramentum ex circumcisione carnis quam prior populus accepit Augus ibidem If any man saith he desire divine authority in this point we may truely conjecture how powerfull in Children the Sacrament of Baptisme is by the circumcision of the flesh which the Iewes received And this is accounted by q Bellarm. l. 1. de Baptism c. 1 Bellarmine a strong argument to confirme this point In the next testimony S. Augustine writing of the custome or practise of not rebaptising those that have been baptised by Heretickes so that they have beene baptised in the name of the Trinity saith r Quam consueâ—â—dinem credo ex Apostolicâ— Traditione venientem Aug de baptism cont Donat. l. 2. c. 7. Which custome I beleeve came from Apostolicall Tradition * Aug. ibid Even as many other things are not found in the writings of the Apostles nor in the Councels of following ages yet because they are held by the whole Church they are beleeved to have beene delivered and commended by the said Apostles It is a weake argument drawne from custome to Articles of faith from practise to the doctrine of the Sacraments Wee read nothing for point of practise whether those that have beene baptized by Heretickes have beene rebaptized or no Yet the doctrine in this point is sufficiently taught in Scripture We beleeve it Å¿ Propter folidissima manifestâ—ssrâ—â— scripturarum fundamentâ— et testimonia Tiâ—â—â—aâ— defens Triden ad articul de
on both sides and yet these and many such things were defended by some of the Fathers 2. We confesse that the Fathers are Patrons of Traditions of such Traditions as we allowed in the * Sect. 1. Diâ—is 4. stateing of the Question and not of Popish Traditions for all our Writers have disputed by the testimonies of the Fathers against unwritten doctrinall Traditions learned Whitaker shall answere for himselfe and for all the rest c Conâ—edimus defensas esse Traditiones à Patribâ—â— sed â—â— modo â—uod dictumest at quod aiâ— Patres non oppugnare illud falâ—um est Whâ—â—akeâ— controvers 1. de verbo Del non scâ—â—pto q. 6. c. 1â— Wee confesse that the Fathers defended Traditions but they were such Traditions as we defend But whereas you say that the Fathers did not oppugne Traditions it is false What now may we thinke of the Iesuite who falsely chargeth both the Fathers and our Writers He verifieth the saying The Monke of all men and the Iesuite above all Monkes is most impudent This babling prater or prating babler may bragge that He hath the consistorie of Antiquitie and that we are The babling upstarts Wee cannot tame his tongue from rayling for as he observeth out of S. Hilary * Hilar. de Triâ—iâ— l 3. Desperation bringeth alwayes with it selfe an unbridled boldnesse and professed impietie leâ—peth beyond the bounds of all shame This is true of him although S. Hilary hath no such words in that booke He deserveth the whetstone for his impudent lying and the cucking-stoole for his shamelesse scoulding And for his excusing of the most reverend Primate to those of his owne side and to the outlandish Doctours hee hath more need to excuse himselfe 1. To those of his owne side who stand for the perfection sufficiencie and prerogative of the sacred Scripture d Scriptura sufficleuter continet doctrinam necessariaâ—â— viatori-Scotus in prolog in 1. sentent â— â— The Scripture saith Scotus sufficiently containeth the doctrine necessary for him that is in his trauell e Sacra Scripturâ— est regula fidei cui nec addere nec subtrahere licet Aquin 〈…〉 ar 9. The holy Scripture saith Aquinas is the rule of faith to which we must not adde and from which we must not substract f Loquitur Deus in Scripturis it a copiose quod non oportet Deum iterum loqui nobis aliquod necessarium 〈◊〉 habeantur Aâ—ton part â— 3. tiâ— 1â— c. 3. God speaketh in the Scripture saith Antoninus and speaketh so copiously that he need not speake againe unto us any thing that is necessary seeing all such things are in the Scriptures Thus God hath made the g Ioh. 1. 5. light tâ— shine in darkenes And how can the Iesuite reconcile himselfe unto these men who denyeth that which they affirme 2. To all the outlandish Doctors who preferreth himselfe all his Countreymen before all other writers of what Countrey soever That they are partakers of that benigne and blessed influence which it pleaseth the heavens to distill into the Irish disposition This is good Divinity The heavens distill this influence of grace The outlandish Doctors are beholding unto him for his good opinion of them in that Ireland or the Irish disposition is made partaker of this influence before all other Countreyes and Countreymen whatsoever This is to make all other places and persons like h â— Sam. 1 21. The mountaines of Gilboa upon which there falleth neither dew nor raine And only Ireland to be like the Reply pag. 112. 1â—3 hill of i Psal 133. â— Hermon the dew whereof watereth other hills And how shall we excuse him in these things 1 Be pleased to remember that he left his native soyle and wenâ— over seas to write this booke by means whereof he leâ—t his wits behinde him and deprived himselfe of this blessed influence if he had remained at home he might perhaps have received some of this benigne influence which it pleaseth the heavens to distill upon his native Climate 2. That those of his owne side speake of the susticiency of Scripture in things necessary in doctrines of salvation but he denyeth the sufficiency of Scripture in rituall points which are the Traditions which he defendeth this will appeare in the examining of his next Section which is SECT IIII. Of the nature and quality of unwritten Traditions 1. THe subject of this and of the former Section is the same and therefore I wil answere the Iesuite as S. Augustine did Iulian upon the like occasion a Replicas quae superiore disputatione consumpta â—unt August cont Iulian. l. 4. c. 18 Thou replyest those things which are already coÌ„futed We * Sect. 2. D. 1. have answered the argument drawne froÌ„ the infallibility authority of the Church yet here againe the Iesuite reneweth it The Catholick Church cannot erre and therefore whatsoever she delivereth Reply p. 1â—4 as a point of faith or an interpretation of any obscure passage of Scripture we must beleeve it as fire as that S. Iohns Gospell is Scripture Sir you reckon without your Hoaste for the Catholicke Church never taught unwritten Traditions And according to your own sayings and tenents unwritten Traditions were of no authority for the first 300. yeares for if it be the Catholicke Church that must give authority to an unwritten Tradition and if the iudgement of the Catholicke Church could not then be heard but in a generall Councell and if there were no generall Councell untill about 300. yeares after Christ what nature or quality what credit or authority had unwritten Traditions untill that time Traditions likewise which are particular not observed by the Catholicke Church but onely in some Churches which by your doctrine are parcels of the unwritten wordâ— must needs want their authoritie because they are not delivered by the judgement of the Catholicke Church Neither is any Church on earth so infallible as that it cannot erre in delivery of a Tradition or exposition of an obscure passage of Scripture The Church which hee meaneth hath erred in many foolish and ridiculous expositions What shall we thinke of that exposition which is so famous among the Franciscans upon this text Revel 7. 2. From the East that is b Ab ortu solis id est decivitaâ—ate Assissij in Oriente posita asceâ—dit Angelus id est Franciscus puritate sanctitate Angelis consiâ—oilis cum signo Dei vivi id est cum stigmatibus Iesu Christi conformit Francis l. 1. from the city Assissium which is in the East the Angell ascended that is Francis like unto the Angels in purity and sanctitie with the Seale of the living God that is with the wounds of Iesus Christ Is this exposition as true as S. Iohns Gospell Besides the testimonie of the Church I have diverse arguments to perswade me that S. Iohns Gospell is canonicall the testimony of the Church is but one argument and such an one
the Apostle delivered some mysteries unto Timothy willing him to open them not to all by writing but to choyse men who might teach them by word of mouth unto others 6. To the same purpose did the Hereticks of old alledge this text and were condemned by the Church for it as Tertullian t Tertul. de praescript c. 25. beareth witnesse Timothy heard Paul's doctrine both by his preaching and by his writing The many witnesses of his doctrine were u Act. 26. 11. Moses and the Prophets as he testifieth of himselfe and sundry r Anselm Bruno Aquinas Interpreters so expound this place The same doctrine he would have Timothy to teach unto faithfull men not because they were such mysteries as were unfit to be opened unto all by writing but because they were not fit being holy things to be opened by all by speaking as by the ignorant and prophane persons unto such saith the Lord y Psal 50. 1â— What hast thou to doe to take my worde in thy mouth seeing thou haâ—est to be reformed Paul before having shewed that there is required in a Teacher both ability to teach and z 1. Tim. c. 3. faithfulnesse in teaching and now Timothy himselfe being an Over-seer of Gods Church he therefore exhorteth him to make choyse of such men as were fit for the Ministerie who were to be teachers of others and unto these to teach the same doctrine which he taught him that so they might be faithfull teachers of others It cannot then le denyed but that many commandements Reply p. 125. and holy mysteries are preserved in this store-house of the Church without writing 7. Here the Iesuite equivocateth in the words commandements and mysteries as appeareth by the instances which he alledgeth of which some are points of faith as that the Father is unbegotten The Sonne is consubstantiall with the Father c. which are taught us sufficiently by the Scripture although they be not written verbatim in the Scripture Some are not points of faith as The Lenten Fast The celebrating of Easter day upon a Sunday c. And such commandements may be preserved in the Church without writing And first he beginneth with the point of rebaptization Such is the rebaptizing of those that have beene baptized Reply pag. 126 by Heretickes as witnesseth S. Augustine * August cont Crescen l. 1. c. 33. Although no example heereof is brought out of holy Scriptures yet doe wee follow the truth of the same holy Scriptures in this point whilst wee doe that which now pleaseth the whole Church which the authoritie of Scriptures doth commend 8. The doctrine of rebaptizing is a point which the authority of Scripture doth commend Many texts of Scripture are alledged for the proofe of this point in an Index in some of your owne a Index Bibl. Sixt. Ephes 4. 5 Heb. 6. 6 10. 16. Gen 17. 14 1. Cor 10. 2. Bibles S. Augustine deemed this point rather to be an obscure Question then a point of faith b Quaestionis hujus obâ—curitas prioribus Ecelesiae temporibus ante schisma Donati magnos viros magnâ— charitate praeditos Patres Episcopos inter se compulit salvâ paâ—â— discepâ—â—re Aug. l. 1. de Bapt con Donat. c. 7 The obscurity of this Question in the former times of the Church even before the Schisme of Donatus caused great men and men abundant in charitie even Fathers and Bishops to differ among themselves the bond of peace not being broken saith S. Augustine Howsoever we distinguish betweene the precept and the practise betweene the doctrine and example of the doctrine It is evident that S. Augustine speaketh of the practise or example Although no example hereof is brought out of holy Scripture c. And though we finde not the example of this doctrine whether those have beene rebaptized who were first baptized by the Heretickes as we reade not whether those that have beene baptized by murderers and adulterers have beene baptized againe or no yet the precept or doctrine may be and is sufficiently declared in many places of Scripture by sound inference although it be not expressely written Those that have beene baptized by Heretickes shall not be baptized againe The next testimony concerneth the same point * Aug. 〈…〉 de Bapt. cont Donat c. 1â— The Apostles commaunded nothing hereof yet the Reply custome which was herein opposed against Cyprian is to bee believed to proceede from their Tradition even as many things bee which the Church handleth and are therefore well beleeved to bee commaunded of the Apostles although they be not written And unto it we returne the same aunswer that the Apostles commaunded nothing hereof in expresse words and that the Scripture doth not afford one example of this point but it doth not follow therefore it is an unwritten doctrine Cyprian was one of the Fathers and Bishoppes of the Church who held that they were to be rebaptized S. Augustine dissented from his opinion and yet both consented to have this Question determined by the Scriptures c Vnde est haec Traditio c. Cyprian Epist 74. ad Pomp. Whence is this Tradition saith Cyprian Is it from the divine authoritie of the Gospell or from the commandement and Epistles of the Apostles d Bellarm. l. 4. de verbo Dei c. 8. Bellarmine confesseth that here Cyprian speaketh of the Scripture and so doth S. Augustine commending Cyprian e Quod autem nâ—â— admonet ut ad fonâ—â—m recurramus id optimum est Aug l. 5. de Bapt. cont Donat. c. 16. Because he would have recourse in this unto the fountaine c. for that is the best course And by this authority drawne out of the fountaine f Ephes 4. 5â— There is one Lord one Faith one Baptisme hee confuteth his opinion And not onely by one but g Adjunctis Scripturaâ—m testimonijs ostendimus Aug. l. 6. c. 1. Wee prove it by testimonies of Scripture heaped together saith S. Augustine And in the Chapter alleadged by the Iesuite thus he writeth h Contra mandatum est quod veniâ—ntes ab Haereticis si jam ab illis Baptismum Christi acceperint baptiâ—antur quia Scripturarum sanctarum testimonijs non solum ostenditur sed planè ostenditur mulâ—os Pseudo-Christianos quamvis non habeant â—andem charitatem cum sanctis sine quâ nihil prosunt quaecunque sancta habere potuerint Baptismum tamen â—omâ—uâ—â—â— habere cum â—anctiâ— Aug. l. 5. c. â—3 It is contrary to the commandement that those should bee rebaptized which returne from the Heretickes if they haue the Baptisme of Christ because it is not onely proved but plainely proved by the testimonies of holy Scripture that many false Christians may have the same baptisme with them although they have not the same charitie with the Saints without which the holy things which they have cannot profite them By this clause If they have the baptisme of Christ he
excludeth the Baptisme of those Heretickes which did not baptize in the name of the Trinity but of the rest thus he disputeth The Baptisme of CHRIST is not to bee reiterated but the Baptisme of Heretickes is the Baptisme of CHRIST The Assumption hee prooveth by this medium By the testimonies of Scripture it is plainly prooved that they have the same Baptisme with the Saints Thus S. Augustine determineth this point by the Scriptures Such is the Fast of Lent Reply 9. Fasting is a Christian duety needfull for our salvation such is not the Fast of Lent The i On Mat. 1. Rhemists doe account it to be a written doctrine grounded upon Scriture Hosius the Cardinall reckoneth it among k Hosius in confess Petrocovien c. 4. de caeremonijs the Traditions of the Church The Iesuite is of opinion that it is a Tradition of the Apostles and for this he citeth S. Hierome saying * Hieron epist ad Marcel Wee faste one Lent by Apostolicall Tradition This he calleth Apostolicall not because it came from the Apostles but because it had gained some space of time for the observing of it in the Church for S. Augustine ascribeth the invention of it l Aug. epist 119. unto the Church And though it were an unwritten Tradition comming from the Apostles yet S. Hierome did not thinke it to be a doctrinall Tradition for m Doctrinâ— Ecclesiae quae est domus Dei in librorum repe ritur plenitudine divinorum Hierom. in Epist 155. ad Paulam Vrbicam The doctrine of the Church which is the house of God is found in the fullnesse of the divine bookes saith S. Hierome It must needs be then a rituall Tradition and such are impertinent to this Question Such also is the commemoration and prayer for the dead Reply pag. 126. in the sacrifice of the Masse witnesse S. Chrysostome * Chrysost hom 3. in Phi It was not in vaine ordained by the Apostles that in the celebration of the venerable mysteries a remembrance should bee made of the deceased They knew well that great comfort and profit did from hence arise unto the dead 10. The private conceit of every Doctor is not the publicke tenent of the Church especially in this point of prayer for the dead in which as most of the Fathers differed among themselves so S. Chrysostome dissented from the most of them It was his opinion That wicked livers that such as were not and would not bee baptized might bee prayed for that such as were in hell might receive some benefite by the prayers of the living Concerning such writing upon the same Chapter he saith n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Chrysost in Philip Hom. 3. Let us weepe for such let us succour them according to our power let us finde out some helpe for them little indeede but yet such as may releive them How and after what manner By praying for them Châ—ysostome deserveth to be censured for this for Gregory in his Morals saith o Greg. Moral in Iob l. 34. c. 16 We may aswell pray for the Devill and his Angells as for such and it is the generall tenent of the Romane Doctours that onely those are holpen by the prayers of the living who dye in the state of grace and being dead goe into Purgatory and not unto Hell For thy full satisfaction in this point reade the Article of prayer for the dead which is most learnedly handled by the most reverend Primate unto which I will adde this wee distinguish the point it selfe of praying for the dead from the practise of praying for them at any set time and namely at the time of celebrating the divine Mysteries this is but a custome or p Epiphan in fine Panarij ordinance of the Church by the judgment of Epiphanius of this S. Chrysostome speaketh and such things are as impertinently objected by the Iesuite as this is falsely affirmed by S. Chrysostome Such also is the custome of baptizing Infants before they doe actually beleeve for S. Augustine sayth Reply pag. 126 * Aug. de Genes ad lit l. 10. c. 23. The custome of the Church in baptizing of Infants were not at all to bee beleeved unlesse it were an Apostolicall Tradition And Origen saith * Orig. in Rom. c. 6. The Church received from the Apostles this Tradition to conferre baptisme even unto children 11. None but an Anabaptist would hold this opinion that the baptisme of Children is not warranted by Scripture If he had learned the Catechisme of Trent or if he had read Bellarmines first Booke and eight Chapter de Baptismo hee would not have inserted this into his catalogue of unwritten Traditions That which he produceth out of S. Augustine overthroweth all that which he with so much toile in this and in the former Section hath laboured for to build for if This or that is not to be beleeved unlesse it be an Apostolicall Tradition how then can Ecclesiasticall Traditions be beleeved or how can they be of the same credit and authority with the written word We distinguish betweene the doctrine and the practise in the Sacrament of Baptisme and likewise betweene doctrines expressely written in the Scriptures and by sound inference deduced from them S. Augustine proveth the doctrine by diverse texts of holy Scripture by this q August de peceat merit l. 1. c. 27. He that hath the Sonne hath life By that r Idem de verbis Apostol Serm. 8. He shall save his people from their sinnes And by the Å¿ Idem de Bapt. cont Donat. l. 4. c. 24. Circumcision of Infants As for the custome or practise whereof S. Augustine speaketh we read not of any Children baptised neither doe we read that any Apostles that any old men or widdowes or virgins were baptised but yet the generall precept and practise of baptising the Species under which these Individualls are contained is a sufficient warrant for their baptisme And this custome is to be beleeved * Nec omnino â—redenda est nisi Apostolica osse Traditio esses for esse is crept into the text in S. Augustin to be an Apostolicall Tradition that is a practise according to the written word which is the Tradition of the Apostles In the same sense Origen calleth it a Tradition received from the Apostles He proveth it by this text t Origen Hom. 14. in Luc. Vnlesse a man be borne againe of water and of the Spirit he cannot enter into the Kingdome of God Stupleton teacheth the same that we teach concerning this and sundry other points of faith that u Principia in Scripturâ— aperte posita quae plurimorum alioâ—um articulorum â—unt â—ontes seminaria ut de duabns â—atuâ—s una persona in Christo de necessitate baptizandi parvulâ—â— c. de aâ—is multis dogmatihus non aperte Scriptis â—de tamen firmiter deductis Stapleton Relect Princip fidei Contâ—
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
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
contradict any of these For if we goe about to reject such customes as are not delivered by writing accounting them to be of little force we shall unawares daâ—â—age the Gospell very much and bring the preaching thereof unto a bare name of words Neither are we content with such things onely as the Apostles or the Gospell doth expresse but we say many things both before consecration and after of great avayle for that Mysterie which we have received by Tradition without writing What a Bull-head is this to confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions and Doctrines as if they were the same whereas they differ very much S. Basil in the subsequent words distinguisheth them saying h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. Constitution is one thing Doctrin is another thing Constitutions are the ritâ—â— customes decrees or ceremonies of the Church so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated a i Luc. â— 1. dâ—creâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k â—phes â— 15â— ordinances Doctrines are the points of salvation perpetuall and not changeable as the Ceremonies are And in the very words alleadged S. Basil distinguisheth them for he saith not Vnwritten Traditions are Gospell but If we reject them and account them of no force we may daâ—â—age the Gospell and bring Preaching to a bare name We should soone see this if there were no Ecclesiasticall orders What kinde of prayers or preaching or administration of the Sacraments would there be if every man might be his own carver in these things Surely there would be a Babell of confusion Quot capita tot placita The Iesuite in favour of his cause corruptly translath S. Basil in this manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Doctrines and Institutions which are preached in the Church some of them wee have out of the written word and some out of the Tradition of the Apostles Whereas S. Basil is thus to be translated The Institutions and Doctrines which are preserved in the Church these that is the Doctrines wee have out of the written word those that is the Institutions we have by the Tradition of the Apostles So that the doctrine of S. Basâ—l in this differeth nothing from our doctrine That the unwritten things which come by Tradition are the rites ceremonies or institutions which are preserved in the Church of which sort he reckoneth these Signeing with the crosse praying towards the East standing in prayer betweene Easter and Pentecost thriâ—e dipping of the party baptised a certaine forme of prayer both before and after consecration These we confesse are not written but they all are Rituall Traditions and belong not to our controversie The Doctrines of which we dispute are taken out of the written word this is the doctrine of S. Baâ—il to which wee suâ—scribe There is one thing in that of S. Baâ—il which he uttered unadvisedly That both the Institutions and Doctrines had equall force unto Godlinesse But we must consider that S. Baâ—il being in the heat of disputation in defence of these orders of the Church spake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after being in more coole blood he speaketh like himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having shewed that some things are given by word of mouth he sheweth that those were not necessary things saying l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem in Râ—â—ul coâ—tract can 1. Concerning thâ—se things which are given without writings the Apostle Paul hath given â—â— this rule All things are lawfull but all things are not expedient We deny not the lawfull use of Ecclesiasticall ordinances but that they should be so expedient as to be of equall force unto Godlinesse with the writen Doctrines this is denyed not onely by us but even by the wisest Papists themselves And in the practise of the Roman Church many of the unwritten constitutions of which Basil speaketh are not observed as m Durand de ritib. Eccl. l. 1. cap. 3. praying standing to the East and n Catech Rom. de Baptis The thrise dipping of the party baptised This omission o Bellat de verbo non script l. 4. c. 7. Bellarâ—â—â—â— excuseth by distinguishing the observation of them from the first Institution of them And if they be not necessary for our observation how can they be of equall force unto Godlinesse At last S. Baâ—il concludeth thus * Idem ibid The day would fayle Reply p. 144. me if I should take upon me to number up all the unwritten mysteries of the Church I ommit the rest Onely I demaâ—nd in what written word have we the very profession of our faith to belâ—eve in the Father and the Sonne and the Holy Ghost As for the rest we have answered And for the profession of our faith we professe this faith that all the points of faith contained in the Creed are taught us in the Scriptures It is the confession of the Iesuite in another * Pag. 146. place As for example the Creed the Scripture declareth plaine enough Vnto whose confession I might adde that of Cyrill p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Catech. 5â— The choyse things of the whole Scripture being knit together make up the forme of our creed And that of S. Augustine q Aug. l. 1. ad Catechum de Symbol The words of the Symbolâ— are seatteâ—ed in the Scriptures and from them collected into one So that by the profession of our faith S. Baâ—â—l doth not meane the Articles of faith contained in the Creed but that profession or manner of reciteing it which the Church required of those that were baptised when they came to the yeares of discretion as we require in confirmation or else the whole frame Syntaxe and forme of words as they are kâ—it together in the Creed And this we confesse is not written verâ—atim altogether in any one part of Scripture but it is taken out of diverse parts of Scripture and collected into one forme of words Clement of Alexandria upon the words of the Apostle to Reply pag. 144 the Romans c. 1. I deâ—ire to see you that I may impart unto you some spirituall gift for your confirmation * Clem Alex Stro l. 5. Such gifts aâ— these saith Clement could not be published openly by writing being a Tradition which he desired to deliver unto them being present and not by Epistle 11. What spirituall gift S. Paul meaneth he declareth in the next verse r Rom. 1. 12. That is that I may be comforted together with you by our mutuall faith Comfort was that spirituall gift which he desired to impart unto them and to receive from them and this could not be done so well by writing as by mutuall speech and conference It was not to teach any unknowne unwritten doctrine unto them for that he might have delivered unto Phebe the bearer of his Epistle and she unto them Yea Paul professeth of them that they were
upon the Christians your selves are guilty of these things and yet lay them to our charge This Domineering is in the first cheifest place the Church of Rome challengeth this priâ—acie principalitie above all places The judgement of Heaven and earth namely the Tradition of the Apostles which is contained in the Scripture the doctrine of the Fathers must yâ—eld to her opinion This deformed Church not unlike a toad-stoole all head no body for the r Hervaeâ— de potest Papâ— c. 23. Pope saith Harvie virtually is the whole Church is so swollen up with arrogancy that whatsoever interpretation he giveth of Scripture though it crosse the sense which the Fathers gave yet it must be beleeved if wee will beleeve Å¿ Cusan epist 7. Cusanus And whosoever is absolved by the Pope from Gods Law he is safe enough with God if we will credite t Bodin de Rep. â— 1. c. â— Bodin The touling of Bells the sight of reliques the forgivenes of sins Masses for the dead are some of the rotten wares solde by these soule-marchants Is not this to sell the Inventions of upsâ—arts And from your Charity good Lord deliver us Thus gentle Reader thou hast heard the verdict of the Iurie the senselesse exceptions which the Iesuite hath taken against them all that he can say for himselfe answered and confuted now take upon thee the office of a Iudge consider consult give thy sentence as God shall direct thee SECT VII Of the originall of unwritten Traditions 1. THE contrariety or diversity of any Doctrine froÌ„ the Doctrine of the Apostles is sufficient as a Tertul. pâ—aescript advers haereâ— c. 12. Tertuslian held for the confutation of it We have shewed that the Doctrine of unwritten Traditions doth either crosse the verity of the Scriptures and so they are contra legem or else they crosse the perfâ—ction of them and so are prater legem To find out the original of all Heresies is as difficult a thing as to find out the head of Nilus Hic labor hoc opus est and yet for the more full discoverie of the falshood of this Doctrine unto your Fatherhood the originall of it is thus found out If now is bee demanded in what Popes dayes the contrary Doctrine was brought in among Christians I answere that if S. Peter were ever Pope in his dayes it was that some Seducers first laboured to bring in will worship into the Church against whom S. Paul opposing himselfe Coloss 2. counteth it a sufficient argument to condemne all such inventions that they were the commandements and doctrines of men You tell us a tale of a tub for the Traditions which wee Reply pag. 15â— â—aintâ—ine are not commandements and doctrines of men but delivered unto the Church by the Apostles 2. This is a tale of a tub that you defend no Traditions but such as were delivered by the Apostles unto the Church Will you be content to renounce all your Ecclesiasticall Traditions only to cleave unto Apostolicall Traditions The Scriptures tell tales of your Traditions and we have discovered them to be no better then Aesopes fables or tales of Robin Hood The Apostles words are these * Coloss 2. â— Beware lest any man deceive Reply p. 15â— you by Philosophie according to the Tradition of men according to the elements of this world and not according unto Christ In this place he treateth â—ot of any Traditions which â—e different from the Scriptures but of the observation of the Ceremoniall law which he tearmeth the Tradition of men because it was now expired by the comming of Christ By Philosophiâ— hee doth not meanâ— the Philosophicall Sciences of the Schooles but the doctrine of such as were accounted Sages and wise among the Hebrewes The elâ—ments are not the foure elements but the weake elements of the Iewish Religion He speaketh this saith S. * Hieron Epist ad Algas q. 10. Hiernme against certaine of the Iewes who desired to bring in Iewish Ceremonies And again He swâ—lleth with pride who endeavoureth to bring in Iewish Traditions And thus he presenteth uâ— with a masse of Iewish Traditions Here is a great cry but little wooll much a doe to little pâ—â—pose about Philosophie and the four â— Elements with this Foolosopher The sum of all is this That here the Apostle speaketh of the câ—râ—moniall law I confesse that the Apostle seâ—keth to weane the Colossians from the ceremoniall law and to win them unto Christ In presenting you with a messe of Iewish Traditions we serve you with your owne souce for this messe of Iewish Ceremonies is served up and observed in your Church you have digged Moseâ— out of his grave and a great part of your Religion as a late b Reynolds against Hart. pag. 567. Writer well observeth consisteth in Iewish Ceremonies But this is not the principall thing against which the Apostle disputeth Bellarmine denyeth your exposition saying c Bellar. de verbo Dei l. 4. c. 10. In those places of the new Testament which condemne Traditions they were such Traditionâ— aâ— were contrary to the written word The Apostle hore condâ—mneth Traditions and you say They are not such as were different from the Scripture Bellarmine giveth his reason Because they are never called Traditions of Moses or of the Prophets but Traditions of men you â—ee they are called Traditions of men and yet say they were so called Because the ceremonies were now expired by the comming of Christ Bellarminâ— and this Iesuits doe both cite this place of Hiâ—româ— the one to prove that those Traditions were contrary the other to prove that They differed not from the Scripture And thus the Cardinall and the Iesuâ—te differ in their opinions and agree like Harp and Harrow I approve of Bellarminâ—s reason Traditions of men cannot bee said to bee Traditions of God and though the Ceremoniall law was abolished by the comming of Christ yet it is not therefore to bee called a Traditioâ— of men And if that bee true which the Iesuite * pag. 159. observeth out of our English Translations Thâ—◠〈◊〉 use the word Tradition onely where the Scripture speaketh of certaine Traditions of the Iewes partly frivolous partly repugnant to the Law of God Then the Traditions heere spoken of must needes bee not onely different but also repagâ—â—â—â— to the Law of God for in this place all our Traâ—llations have the word Tradition That the Apostle here speaketh of Traditions different from the Scriptures this doth evidently appeare by the particular Traditions which he condemneth as d Verse 18. 19. worshipping of Angels And touch not tuste not handle not These are Popish Traditions they worship Angels in praying to them and some of them must not touch fine liâ—â—en not tâ—ste flesh not handle money These are Traditions of men not different from the Scriptures And if you had not stinted us to shew In what Popes dayes unwritten Traditions were brought in
among Christians wee could easily have shewed not onely the Grandfathers of this Doctrine to be Heretickes among the Christians but also that the Sâ—ducers among the Iewes were the great grand Fathers of it In a booke of theirs called Pirke Aboth Capitula Patrum we reade thus God gaue by Moses not onely the written Law but also an unwritten Law And e Peres de Tradit eccles part 2. asseâ— 1. Peresius citeth this out of Rabbi Moyses That God gave unto Moyses severall Doctrines by word of mouth besides the written Law which Moyses delivered to Ioshua Ioshua to the 70. Elders the 70. Elders to the Prophets and the Prophets to the chiefe of the Synagogues These Traditions the Apostles condemned as f Iâ—en l. 4. e. 25. Irenâ—uâ— declareth Not the Law of Moyses but the Traditions of the Elders corrupting the Law of Moyses were condemned by them These were condemned by the Prophets g Isaâ— 29. 13. As Doctrines â—f men even then when the Ceremoniall Law was of force And these were received in the dayes of S. Peter not from the Law of Moyses but h 1. Pet. 1. 18 By the Tradition of the Fathers namely those Seducers among the Hebrowes Neither doth S. Hicroâ—â— in that Epistle cite this tâ—xt at all therfore his words are here impertinently alledged Shortly after them started up other Heretickes who taught Answer that * Iren. l. 3. c. 2. the truth could not bee found out of the Scriptures by those to whom Tradition was unknowne for as much as it was not delivered by writing but by word of mouth for which cause S. Paul also should say we speake wisedome among them that be perfect This sticketh so close unto the Iesuite that with all his idle shifts he cannot shake it off â—â— He answereth ex concessis Those Heretickes were so Reply pag. 153 madde as to say that they were wiser then the Apostles themselves c. How then can they have any part with us who adâ—it all Apostolicall Doctrine 3. Are you not likewise tolde that All of them did not breake forth into that open impiety Some of them and not all of them were so madde as to say They were wiser then the Apostles And you may bee stareing though not starke madde Doe you admit all Apostolicall Doctrine Why then doe you not admit the Communion sub utrâ◠specie The inconstant Councell of Constance saw good reason to take away the Cup and to make it a dry Feast although as the i Concil Constan Sess 13. Councell confesseth Christ appointed it and the Primitive Church used it This declareth that you are as badd as the worst and as madde as the maddest Heretickes that ever were How could you doe this to make a new law contrary to the law given by Christ observed by the Apostles and by the Primitive Church if in this point ye did not thinke your selves wiser then the Primitive Church then the Apostles yea then Christ himselfe Cardinall Hosius breaketh forth into this impietie k Hosius Confess Petricoviâ—â—sâ— de Tradit 9â— That the Church which now is hath more revealed unto it then was revealed unto the Apostles And thus The same mysterie of iniquity which wrought in the fore-runners of Antichrist thâ—â— is discovered in his ministers now His second shift is to put the Hereticke upon us You are in the same predicament with those Heretickes in denying unwritten Tradition Whatsoever can be proved to have beene delivered by the Apostles either by writing or by word of mouth we deny it not we willingly receive what soever is truly an Apostolical TraditioÌ„ But 〈…〉 nomine it is you that are in the same predicaâ—â—â—â— for we can evidently prove it and our l Concil Constan ses 13. Bellarm. l. 4. de Sacram. Lucharist c. â—4 Adversaries confesse it that the Church received this written Tradition froÌ„ the Apostles and did likewise observe it to administer the Cup in the Supper of the Lord this Apostolicall Tradition delivered both by writing by word of mouth is litle couÌ„ted of by you and therefore you may take up your standing among those Heretickes and enter your name in Catalogâ— Hareticorum His last shift is this This holy Father Irâ—nâ—us was accustomed Reply pag. 153 to urge the Hereâ—â—ckes with the Tradition of the Apostles which is preserved in the Churches by the succession of Priests And if he were now alive he would as earnestly â—rge you with the same looly Traditions With what weapons Irenaus fought against the Heretickes we have * Sect. 4. Div. 5 already shewed Traditions are either written or unwritten unwritten Traditions were the hereticks plea they spake disgracefully of the scriptures that they were obscure might be diver sly interpreted could not be understood without Traditions and that Traditions were before them the same spirit possesseth our Adversaryes as if those Heretickes by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were transformed into them Against these Heretickes Irenâ—â—â— fought first by the Scriptures then when they appealed unto Traditions he fought against them by the Tradition of the Apostles preserved in the Churches If Irenâ—us were alive he needed not â—rge iâ— against us wee urge it against you wee are now upon triall by it we say that we follow the Tradition of the Apostles preserved in the Churches that is the succession of true doctrine in the Churches as it is contained in the Scriptures But what is this to Popish Traditions They are not from the Apostles they are not contained in the Scriptures nor preserved in the Churches but onely maintained contrary to the Scriptures and the Tradition of the Churches as they were of old by Hereticks so in latter times by an Antichristian faction They confessed indeed as witnesseth Tertullian * Tertul. de prâ—scripâ— c. 25. that the Apostles Answeâ— were ignorant of nothing and differed not among themselves in their preaching but they say they revealed not all things unto all men some things they delivered openly to all some things secretly and to a few Because that Paul useth this spâ—â—ch unto Timothy O Timothy keepe that which is committed to thy trust And againe That good thing which was committed unto thee keepe I confesse in one thing our Adversaries are not like thâ—se Heretickâ—s they confâ—ssed that the Apostles were ignorant of nothing but our Adversaries hold this That there is more revealed unto the Church which now is then was revealed unto the Apostles as we have heard from Hosius the Cardinall Setting aside that part of the testimonie in all things elfe they are as like those Heretickes as if they had beene spit out of their mouth and therefore lest their agreement should be discovered the Iesuite in his wisedome thought it the best way not to lay downe these words of the Answerer but onely to returne a blind answere unto them It is confessed that Tertullian was a maintainer of unwritten Reply pag.
the Scripture The custome or practise of the Church to pray for them at a set time as when the divine mysteries were in celebrating is no point of doctrin but a custome or ordinance of the Church The reasons given by these three Fathers of this practise were different being compared by themselves or with the reasons given by our Adversaries Chrysostome e Chrys hom 2â— in Act. because the damned soules might receive some ease thereby this was but one Doctors opinion S Augustine denyed case of torments yet held it good for f Aug. Enchir. ad Laur c. 108. release of lighter sinnes which Gods Children might beare with them oâ—t of this world into that hidden receptacle Epiphanius denyed â—ase of torments or release of sinne after death and yet held it good for g Epiph. haer 75 testifying of our faiâ—h concerning the happy state of them that die in the Lord. Our Adversaries deny these reasons and give another for the more speedy deliverance of the Soules in Purgatory from all torments The Primitive Church held no Purgatory and yet held prayer for the dead our Adversaries hold if no Purgatory no prayers for the dead These grounds being laid I answer to all that he objecteth out of those three Fathers 1. That they called it an unwritten Tradition I conâ—esse it that to pray for them at such a set time they accounted it an unwritten Tradition but withall they placed it among the customes or ordinances of the Church 2. That it was an universall Tradition It is true the practise was observed by the whole Church but the reasons of it were different 3. That they accounted it a necessary Tradition Not as if it were a necessary doctrine or a point of Salvation but necessary in regard that the Church had received it as a generall custome and that upon good grounds and therefore every man might not at his owne will and pleasure spurnâ— against it 4. They placed the denyers of this doctrine among Heretickes as we read of Aer us Heretiâ—kes commonly as they are contrary to thâ—â—aiâ—h of the Church so they will be contrary to the ordinances of the Church and thereforâ— wee mâ—st â—ot thinke that every thing which is condemned in Heretickes is hâ—resie nor that all were Heretickes indeed who are placed among Hereticks But suppose it were so that Aerius was an Heretick in deed because he denied the practice of the church in this point I am sure then you are Arch-Hereticks who farre outstrip him in this If he were over shooes because he held the prayers for them that were in blisse to be unprofitable you are over head and eares in the same heresie because you h Azoâ— Instit Moral To. 1. l. 8. c 20. hold prayers for them that are in blisse to be impious and absurd I have contracted my answer to this point in which the Iesuite is somwhat large because I would not fore-stall the market and though I have gleaned in a most plentifull field yet I would not gather all because I must leave it for him that commeth after me S. Hierome telleth us that * Hieron epist 54. ad Maâ—cell Lent is an Apostolicall Tradition Reply â— 166. necessary to be kept And againe * fore going Section that the unwritten customes of the Church doe receive the force of a law 4. In what sense S. Hiâ—rome calleth it Apostolicall wee have * Sect 4. Div. 9. formerly shewed We deny it not to be an unwritten Tradition But for the necessity of it that it should be of absolute necessity as a point of faith or as a matter of salvation that we deny We say with S. Hierome it is necessary to be kept conditionally not absolutely as in regard of the ordinance of the Church wheresoever it is commaunded and in regard of loving society wheresoever it is observed If it be absolutely necessary how can you so easily dispence with it He sendeth us to seeke for his other testimony of S. Hierome in his eight Section but you may aswell finde a candell sieve in a country towne as any such thing in his fore-going Section I finde the same words inhis 3d Section but they are the words of the Hereticks and not of Hierome When Eusebius affirmeth The Apostles delivered some Reply p. 166. things without writing as it were a law unwritten No man can be found so grosse witted but may understand he meant necessary articles 5. This is a grosse conceit of a nimble pated Iesuite to thinke whatsoever is as a law must needes be a necessary article of faith The Apostles delivered some things without writing as befitting those times places not intending thereby to make them parts of the divine law those things may be as law as humane lawes which are mutable not as the divine law which is immutable and unchangeable The Church in these daies may alter the orders customes which have been as law in former times and may ordaine such rites and customes as shal be as law for after-times yet such things are not necessary doctrines nor points of faith It is not in the power of the Church to cross the truth of Scripture by making that to be no point of faith which was a point of faith neither can the Church crosse the perfection of Scripture by making that to be a point of faith which was no point of faith i Teâ—tull de veland Virg. c. 1. The rule of faith saith Tertullian is alwayes without change or alteration other things which are of discipline and behaviour admit of change correction The Apostles commanding the believing Gentiles to abstaine from things strangled c prohibite this as a k Act. 15. 28. necessary thing If the Iesuite be so grosse witted as to thinke whatsoever is called necessary is necessary to salvation and is a point of faith let him hereafter take heede how he feedeth upon rabbets capons and the like strangled meat lest hee eate his owne damnation Lorinus may be his Master-Iesuite he teacheth him it was l Lorin in Act. 15. but a positive law though it was called necessary If there be no carnall Israelite in the Church saith S. m Aug. cont â—aust l. 32. c. 13 Augustine what Christian need to observe this to â—ate no birds but onely such whose blood is poâ—red out It is an absurd thing in this Iesuite from a conditionall necesâ—itie in regard of the authority of the Commaunder or of the infirmity of the weake to inferre an absolute necessitie in regard of salvation This hee hath done in those former proofes and yet wee shall have more of it Eusebius meaneth necessary things for hâ—e produceth Reply pag. 166 the necessitie of Priests abstaining from Marriage * Euseb de demonst Evang. l. 1. c. 8. Now they that are employed in the preaching of the Gospell doe necessarily abstaine from marriage And the second Councell * Conc. Carthag 2.
this our Adversaryes enlarge unto all articles of faith As in that of S. Hierome which the Iesuite addeth in the margine That God was borne of a virgin we beleeve because we read it that Mary did marry after she was delivered we beleeve not because we read it not 11. The Fathers provoke their Adversaries unto Scripture only not only in doubtful questions not determined but likewise in points of faith determined by the Church out of the Scriptures The first Councell of Nice determined this point That the Sonne is consubstantiall with the Father and yet about an 100. yeares after S. Augustine disputing against Maximinus the Arian about the same point provoketh k August cont Maxim l. 3. c. 14 him unto Scripture onely The Iesuit's instance of the perpetuall virginity of the blessed Virgin cannot agree with the observation of the Cardinall If it was a question not determined in the Church when S. Hierome wrote against Helvidius why then doth the Iesuite insert it into his * ag 126. Catalogue of unwritten Traditions For as Iulius Rugerius once one of the Popes Protonotaries observeth l Iâ—l Ruger de lib. Canoniâ—is A Tradition is of no force if it have not beene beleeved even from the times of the Apostles 6. When the Fathers cry out upon the abominable impostures Reply p. 169. of the Heretickes who â—athered upon the Apostles execrable Traditions our Adversaries make use of this against such Catholicke and Apostolicke Traditions as the universall Church in all ages and thoroughout all nations hath evermore observed 12. We admit all Catholicke and Apostolicke Traditions and yeeld to the doctrine of the Catholicke Church if by the Catholicke Church he doe not meane the Roman Catholicke Church The Traditions of that Church are as execrable and abominable as those Traditions which were invented by those Hereticks and we have just cause as the Fathers did to cry ouâ— against such Traditions These are the fraudulent inventions by which these Tradition-mongers seeke to avoyde the verdict which the Fathers have given against unwritten Doctrines whose fraud and craftinesse do â—like wise appeare in alleadging the testimonies of the Fathers for unwritten Traditions for as wee have discovered in the stateing of this Question wheresoâ—ver the Fathers use the word Tradition meaning thereby eiâ—her the manner of delivery or the matter delivered eithâ—r Rituall Traditions unwritten or Doctrinâ—ll Traditions written all those places without any respect to thâ— sense most senselesly and deceitfully they produce for their unwritten Traditions When the Fathers use the word Tradition for the delivery of the written word in writing by the Apostles or for their delivery of the same things which are in the word by preaching or by practise or for the Churches delivery of the written word or of written doctrines either expressely written or by consequence deduced or delivered in an unwritten forme of words or for the succession of true doctrine in the Church or for unwritten rites and ordinances used by the Church all such places they alleadge against us for their papisticall Traditions We confesse that which followeth in his Reply That Reply pag. 170. the condition of being written or not written belongeth nothing at all unto the nature of a precept but onely unto the manner of delivery and therefore if once we be assured it was delivered we must not doubt of it This is the true state of the Question whether the Apostles did deliver such things or no Prove this that the Apostles did deliver such doctrines as are not contained in the Scriptures that your unwritten doctrines are the same and we will make no doubt of them To prove this the Iesuite propâ—undeth three rules whereby we may be certainely assured of this 1. By the testimonie of the Church vivâ voce 2. By the dayly and constant practise of the Church 3. By the written attestation of the Saints and holy Doctours His 1. rule is thus squared Seeing our Adversaryes have Reply pag. 170 no other warrant for the written word but the continuall testimonie of the Church thoroughout all ages having the same authoritie for the unwritten word why doe they not embrace the same 13. If we had as good authority for the one as we have for the other we would embrace it for the written word we have more sure grounds then the testimonie of the Church as we have * Sect. 4. Div. 16 shewed but for unwritten Traditions we have not so much as the continuall testimony of the Church throroughout all ages Produce if you can the continuall testimony of the Church thoroughout all ages for adoring of Images for denying the Cuppe and the Scriptures unto the common people and marriage unto Priests To prove unwritten Traditions by the testimonie of the Church is to prove idem per idem for they account the testimonie of the Church an unwritten Tradition This is to prove obscurum per obscurius because it is a most diâ—â—icult thing to finde out the continuall testimonie of the Church thorough all ages Howsoever we put it to the tryall of the Church exceptis semper excipiendis 1. That it be the testimony of the truly Catholicke Church not of the Roman Catholicke Church whose fame is crackt and â—he is â—mficti praviâ— tenax the case is her owne and shee must not be a witnesse in her owne cause m Aug epist 9. If one false thing bee found in the Scriptures saith S. Augustine what authoritie can there be in them In the Roman Church there is at the least one false Tradition which is not from the Apostles as the taking away of the Cuppe and then what authority can there be in her testimony 2. The testimony of the Church must be beleeved the Iesuite might spare his labour in proving it but it cannot beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance which the Scripture doth so that I may easily answer his question What deposition of witnesses I pray Reply p. 170. you can be more certaine and authenticall then tho voyce of the whole Church Why the voyce of the Scripture is a more â—ure word holy men may be deceived in some things and their aâ—â—irmation maketh a thing probable but the Scripture is infallible so certaine as non potest â—ubesse falsam the Scriptures affirmation is a most certaine demonstration And now having made our exceptions let us heare the continuall testimony of the Church The voyce of the Church is an uniforme consent and agreement of six or seven Reply p. 170. thousand Chayres and Episcopall Successions derived without any interruption from the Apostles and their successours and of many millions of subordinate Churches â—hâ—rough the which as thorough so many câ—nduit pipes ordained assisted and authorized by the holy Ghost for this effect the Traditions of the Apostles have with a great uniformity sliden and â—â—owen through all ages unto us This is not the voâ—ce of Iacob but
Scripture and in the Fathers And the generall sense of Traditio with the Latines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeke of Cabbala or Masoreth with the Hebrewes is the same namely a Delivery or any thing delivered aswell by l â— Thâ—â— â— 15. Epistle as by word of mouth The word Tradition is taken aswell for the manner of delivery which is Traditio activa as for the matter delivered which is Traditio passiva And therefore lest the Iesuite who is well skill'd in the practise of equivocation should equivocate with the word Tradition and so prove Quid pro Quo the manner of deliverie for the matter delivered the Answere sheweth him That wee admit modum tradendi the Answer manner of delivery Wee willingly acknowledge that the word of God which by some of the Apostles was set downe in writing was both by themselves and others of their fellow-labourers delivered by word of mouth and that the Church in succeeding ages was bound not onely to preserve those sacred writings coÌ„mitted to her trust but also to deliver unto her children vivâ voce the forme of wholesome words contained therin Here he might have seene that we admit modum tradâ—ndi the manner of delivery both by the Apostles and by the Church 1. We beleive the preaching of the Apostles to be the undoubted word of God aswell as their writing so that it is m Ridiculum est quod nemini est dubium probare Mare Tul pro Quint. a ridiculous thing in the Iesuite to prove that which no man doubteth He alledgeth the Fathers as * Iren. pag. 118 Irenaeus * Euscb pag. 120. Eusebius many more to prove that the Apostles preached before they wrote that their preaching is to be beleived was effectual to save soulâ—s aswell as their writing In this he shrinketh from the Question which is not whether the Apostles preached before they wrote whether their preaching is to be beleived but thâ—â— he should frame the QuestioÌ„ whether the Apostles in their preaching delivered such points of faith or doctrines of salvation as are not contained in the Scriptures 2. As the preaching of the Apostles is called a Tradition so is their delivery of the Scriptures of divers doctrines contained in them called a Tradition being delivered unto the Church by writing n Traditum est nobis quod sit unus Deus una spes una sides c. August de baptism l. 5. c. â—6 It is dell vered unto us saith S. August in that there is one God one hope one faith c. As this kinde of Tradition commeth not within the compasse of this controversie so these Fathers * Irenaeus pag. 125. Irâ—naus * Euseb pag. 109. 120 Eusebius and sundry others are impertinently produced by the Iesuites who ascribe the word Tradition unto Scripture and unto written Doctrines In this the Iesuite shrinketh againe from the Question which is not whether the Scripture may be called a Traâ—â—tion but whether all things necessary for our salvation be written in this Tradition Unto these two I may adde a third kinde of active Tradition that is the delivery by action or conversation which I may call a Practicall Tradition S. Chrysostome expounding these words b 2. Thess 3. 6. Withdraw your selves from every brother that walketh disorderly and not after the Tradition which he received of no. giveth this sense of them p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2. Thes c. 3. He meaneth the Tradition which is according unto workes This kind of Tradition belongeth not to our purpose and to little purpose doth the Iesuite bring in * Iuseb pag. 162. Eusebius who calleth the practise of the Apostles a Tradition In this againe the Iesuite shrinketh from the Question which is not whether the practise of the Apostles may be called a Tradition but whether in their practise of Piety they observed any holy duties necessary for our salvation which are not contained in the Scriptures either expressely or by consequence We likewise admit the active Tradition of the Church as 1. Her preserving and delivery of the written word unto her children in succeeding ages not as the meanes whereby the Scripture is made canonical yet as one good meanes though not as the onely meanes whereby a man may bee perswaded that it is canonicall And the graunting of this is a sufficient answer to a deale of confused stuffe alledged by the Iesuite in his 4. Section 2. Her delivery vivâ voce of the forme of wholesome words and of such Doctrines as are either expressely contained in the Scriptures or by sound inference may be deduced from them S. q Basil de Fide Basil was sparing to use such words as are not contained in Scripture but the Pontificall Romanists spare not to bring in such doctrines as are not contained in it For words we say with Hilarie words r Nomen nihâ—â— habeteriminiâ— quod non perturbat sensum religionis Hilar de Synod cont Arian are not to be blamed which disturbe not the sense of Religion All things are not delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim in the Scriptures I reade not the words Essence Persons Vnbegotten Coessentiall yet we doe lawfully use them All Doctrines are not formally laide downe in them the Apostles Creed is not totidem verbis written in them yet they containe grounds principles by which all doctrines may be tryed and from which all divine conclusions may be drawne And those conclusions which by sound inference are gathered out of the Scriptures by the opinion of Å¿ Greg Nazian l. 5. de Theolog Gregorie Nazian are all one with the Scripture And to this t Stapleton relect fidei controv 5. q. 5. ar 1 Stapleton consenteth By this kinde of Tradition wee are taught many points of saith as these Fathers prove which the Iesuite alledgeth abundantly and impertinently By * Athanas pag. 140. Athanasius and * Epiph pag. 145. Epiphanius That the Father is unbegotten By * Athanas pag. 140. Athanasius and * August pag. 155. Augustine That the Son is consubstantiall with the Father By * Basil pag. 150. Basil and * Aug. pag. 119 Augustine That the holy Ghost is to be adored By * Origen pag. 126. Origen and * August pag. 118. 119. 126 Augustine That Children must be baptized By Augustine That the baptised by Heretickes must not be rebaptised He alone is alledged for this point but yet for want of company he is so * Augustin pag. 116. 116. 146. 148. Ideâ—â— pag. 118. 147 Idem pag. 119. 148. pag. 11â— oft brought in still singing the same song that the musick must needes be tedious to the hearer and the quotations troublesome to the reader The Iesuite againe shrinketh from the state of the Question in alledging these Fathers as Patrons of a Tradition which we defend The Question
is not whether the preaching of the Church be a Tradition or whether in delivery of Doctrines to her hearers shee may use such words as are not written and deliver such Doctrines as are by sound inference deduced from the Scriptures but the Question is whether the Church may deliver such doctrines unto her hearers as are neither expressely contained in the Scriptures nor by sound inference deduced from them All this saith the Iesuite is no more but that you admit the written word but our Question is of the unwritten word Is not he a silly Logician that cannot distinguish betweene modum tradendi and doctrinam traditam These five wayes The Apostles preaching Their writing their pious practise The Churches delivery of the written volume her preaching out of the same coÌ„cerne only the manner of delivery And if by admitting these we admit no more but the written word what then becometh of your unwritten word It must needs be a questioÌ„ de non ente 2ly The most reverend Primate sheweth him what passive Answer Traditions we admit We speake of doctrine delivered as the word of God that is of points of religion revealed to the Prophets and Apostles for the perpetuall information of Gods people Not of rites and ceremonies other ordinances which are left to the disposition of the Church and consequently bee not of divine but of positive and humane right The Question is not of rituall but of doctrinall Traditions not of points of historie or genealogies but of more weighty matters in observing of which a mans life and death consisteth not of indifferent actions but of morall such as have vice or virtue good or evill in them These ceremonies of the Church are called Traditions in the vulgar Latine Translation of that text muâ—â—bit Traditiones u Act. 6. 14. Hee shall change the Traditions All these are at the disposition of the Church by that golden rule or Canon of Canons x 1. Cor. 14. 40. Let all things bee done decently and by order These we admit 1. As mutable not as everlasting that belongeth to the y Rev. 14. 6. Gospell 2. As indifferent not as necessary God onely is such a z Iam 4. 12. Law-giver 3. As particular customes of force only in some places like the law of Gabal kinde not as generall to bind all a Vna in his salubeâ—rima regula tenenda est ut quae non sunt contra fidem neque contra bonos more 's habent aliquid ad exhortationem melioris vitae ubicunque institui videmus vel instituta cognoscimus non solùm non improbemus sed etiam laudando imitando secteâ—â—â—â— August epist 119. In these things saith S. Augustine one wholesome rule is to be observed those things which are not contrary to faith nor to a godly life have any encitement to a better life wheresoever wee see them appointed or know them to be appointed let us not only not disallow them but by our commendation and imitation of them allow them We read of the Iewes that they had their Synagogues their pulpits The primitive Church had and our Church hath diverse ceremonies ordinances yet the Scripture doth not directly containe them Doe wee hereby make the Scripture imperfect I may aswell say that man is imperfect that wanteth gay clothes for these are not of the substance of religion but are outward accidents for the comelines of the Church The Iesuite here yeeldeth unto this That the ceremonies ordinances of the Church pag. 116. are grounded only upon positive humane right But forgetting himselfe he saith * pag 135. This distinction of rituall and doctrinall Traditions serveth to no purpose but by his leave we can make very good use of it 1. It serveth for the true stateing of the Question which is only about doctrinall Traditions 2. It evidently declareth that the Iesuite stateth the question most falsly of rituall Traditions saying * pag. 169. Those articles which are reserved unto sole Tradition are rituall points And yet hee inserteth doctrinall points into his Catalogue of unwritten Traditions as that * pag. 126. The Father is unbegotten the Sonnes consubstantialitie with the Father the baptisme of children c. Is not this a manifest contradictioÌ„ 3. It sheweth that he shrinketh froÌ„ the question in alledging a number of Fathers who only speak of rituall Traditions as of holy-dayes fasting-dayes the like as * August pag. 118. 147. Augustine * Epiphan pag 1â—0 Epiphanius * Chrysost p 1â—0 Cbrysostome * Theophilact pag. 120. Theophilact * Tertul. pag. 137. Tertullian * Basil pag. 1â—â— Basil * Chrysost Chrysologus * Leo pag 149 Leo many others And yet he that speaketh nothing to the purpose taketh upon him to teach the Answerer to Speak to the purpose whether the Apostles preached no more then they laid down in writing And whether tradendi modus the manner of delivery of such things without writing made them to be of lesse authority then that which they coÌ„mitted to writing 5. All this is nothing to the purpose If by no more he meanes no more words he may be beg'd for a fool for asking such a questioÌ„ He is told that some of the apostlâ—s wrote that al preached We have but 8 writers of the new Testament Reply p. 115. there were at the least 80. Preachers of it This Iesuite hath a tricke to preach printed sermons in which he will preach no more words then are written but it was not so with the Apostles their Sermons were large Epistles and their Epistles are contracted Sermons If he mean no more rituall points this is nothing to the purpose hee frameth the Question falsly concerning those It is as litle to the purpose if hoe meane no more doctrines for they might be written formerly by the Prophets although they were not written by the Apostles And we defend the perfection of the whole Canon of Scripture and not of any part thereof Yet for his instruction we tell him all that was necessary for the Church to know was inspired all that was preached was written b 1. Epist Ioh. c. 1. vers 1. 3. 4. Those things which the Apostles saw and heard they declared and those things they wrote c Quod quidem praeconiaverunt poâ—â—â—à per Dei voluntatem in scripturis nobiâ—â—â—adiderunt Iren. l. 3. c. 1. What they first preached the same afterwards by the will of God they delivered unto us in the Scriptures saith Irenaus And if they be not what Authority can they have Wee give a due respect unto any thing which the Apostles have delivered either vivâ voce or by writing but for Popish Traditions we respect them not because they were never delivered by the Apostles They are of a later invention they are the commaundements of men condemned by the Scriptures And
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
Scriptures and the Fathers and finde this for truth that Christ and his Apostles taught no unwritten Traditions If they did so what is this to the purpose unlesse the Iesuite can proove that the unwritten Traditions of the Romane Church are the same which Christ and his Apostles delivered They pretend that they are so so they doe in their miracles which are but coozening and juggling trickes of Leiger de maine so they doe in their reliques which are but grand impostures as the Angell Gabriels feathers our Ladyes smocke S. Peters chayne and the like these I beleeve are as true reliques from them as their Traditions are the same which Christ and his Apostles taught And as they are so is their authoritie which is the subject of his next Section wherein wee are to examine SECT III. VVhether unwritten Traditions are of equall authoritie with the written word 1. NOne but a Non ens would say that a Non ens can be of equall authority with the written word when as Bellarmine confesseth that a Bellarm. de â—erâ—o Dei l. 4. c. â— All Traditions are not of equall authority among themselves but without any distinction whatsoever this Iesuite would have them all to be of the same authority among themselves and of the same authority with the written word and the truth is they are no more worthy to be compared with the written word then b Ier. 13. 28. chaffe with wheat then drosse with c Is 1. â—2 silver The Iesuite hath already granted this * pag. 116. That the rites and ordinances of the Church are grounded only upon humane right and now he contradicteth the same that they are of divine right even equall with the written word and for this opinion he Reply p. 120. boasteth of Plaine Scripture and the uniforme consent of ancient Fathers It is no new thing to heare the enemies of the truth clayming the Scripture and the Fathers to be theirs after the same manner the Heretickes boasted that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 5. hist c. 27. The Fathers and the Apostles held taught the same things which they said First let us heare his plaine Scripture * â— Thes â— 15. Therefore brethren stand fast and hold the Traditions which you have beene taught whether by word or by our Epistle This Text is no lesse then ten times alledged by him and once for all I returne this Answer to it Those Traditions are Reply pag. 121. written and not unwritten Doctrines S. Paul declareth his continuall practise e Act. 26. 22. Hee witnessed both to small and great and therefore to the Thessalonians none other things then those which Moses and the Prophets did say His doctrine delivered at Thessalonica was taken f Act. 17. 2. out of the Scriptures And suppose it was not written in the Olde Testament yet it might be written in the New by himselfe or by some other of the Apostles What he taught the Philippians by word of mouth the g Philip. 3. 1. same things he wrote afterwards unto them in his Epistle And unto the Thessalonians he wrote those things h 2. Thess 2. 5. which he first told them and i 2. Thess 3. 10. which he first commanded them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle signifieth aswell both as whether and it is not onely disjunctive but very k 1. Cor. â—1â— 1â— c. 15. 11. Coloss 1. 20 Rom. 14. 8. oft conjunctive By which the meaning of the Apostle is declared to be this Holde fast the Traditions or the doctrines which have beene taught you both by word of mouth by Epistle The matter taught was the same although the manner of teaching was different both by word of mouth and by Epistle S. Ambrose expoundeth it thus l In Traditione Evangelij standum ac perseverandum monet Ambros in 2. Thess He admonisheth them to stand to persevere in the Tradition of the Gospell And Gretzer your Great Sire defending Bellarmine defendeth this interpretation that it might be the same doctrine which S. Paul delivered by word of mouth and by Epistle and giveth this instance for it m Sicut eadem fides quae confirmata olim fuit per Circumcisionem Pascha quae nuÌ„c coÌ„firmatur per Baptismum Coenam Gretz defens Bellarm. l. 4. c. 5 Even as it was the same faith which was formerly confirmed by Circumcision and the Passeover which is now confirmed by Baptisme and the Lords Supper It is most manifest by the precedent words that the Apostle speaketh of such Traditions as helpe to keepe out u 2. Thess 2. 3. The man of sinne the sonne of perdition It cannot then be that he should speake of unwritten Traditions because Popish Traditions are the onely key to let him in 2. To prove the uniforme consent of the Fathers he first alledgeth S. Chrysostome * Chrysost in â— Thess By this saying of S. Paul it is manifest saith S. Chrysostome that the Apostles did not Reply pag. 121. deliver all things by their Epistle but that they delivered many things without writing which are as worthie to be beleeved as those things which they left written We yeeld unto this that the Apostles have not delivered all things by writing And I will graunt more unto the Iesuite that the Apostles have not delivered all things by Epistle or by word of mouth which are and may be observed in the Church as all the rites and ceremonies of it and those are the things of which S. Chrysostome speaketh of things indifferent Concerning necessary things writing upon the same Chapter these are his words o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3 in 2. Thes â— All things are cleare and true which are in the holy Scriptures all necessary things are manifest But that those things which are not necessary and are delivered without writing should be as worthy of faith as those things which are written this is one of his many hyperbolicall speeches it is rather a flourish of his Rhetoricke then a truth in Divinity S. Basil saith * Basil de Spirit Sanct. c. 29. I hold it to be an Apostolicall doctrine that Reply we adhere unto unwritten Traditions in proofe whereof he alleadgeth Scripture The Author is suspected but I passe by that for the present I hold with the Author that it is fit to yeeld unto such unwritten Traditions as he writeth of and those are onely rituall and not doctrinall Unto these we doe yeeld not as unto the word of God which is of divine power and abideth for ever but as to the Lawes of men which are of humane right and mutable according unto time place And in proofe of the lawfull use of those we oft cite Scripture as that Author doth In the next place he alledgeth * That of Epiphan is answered Sect. 2d. Divis 10. lit â— S. Hierome
116 pag. 118. Father is unbâ—gâ—ttâ—n that the Sâ—nne is â—onsubst anâ—iall with the Father and that the Holy Ghest is to bee â—â—â—red and wâ—rshipped â—â— pag. 143. God Are not these things generally necessary for all to know Againe * August l. de Pastor c. 11. Whatsoever you he are from the holy Scriptures Answer let that savour well unto you whatsâ—ever is without them reâ—â—se lâ—st you wander in a cloud Your meaning was not sure to hurt as by these sayingâ— Reply p. 14â— of S. Augustine seeing you bring them to so little purpose for S. Augustine was so farre from thinking the Traditions of the Church to be without Scripture that he assuâ—eth â—â— to â—◠〈◊〉 â—â—try truth of Scripture when we doe that which â—â— plâ—â—sing to the Church 17. It is true our meaning is not to â—urt you but to 〈◊〉 your madnesse if it may be healed if not it is to litle purpose for your benefite It is no wonder to see this â—â—ly Iesuite wander in a â—â—ud embracâ—ing a cloud in stead of â—nno following after an Iguiâ— fatâ—uâ— for the light of Gods Word forsaking the beaten pathe of Gods Commaundements to follow the doubtfull track of humane Traditions not refusing those things which are not written It is the duety of the Church to teach no unwritten â—oâ—trinall Traditions but onely to teach such Doctrines as the Scripture teacheth her and as long as the Church performeth her duety so long the Scripture willeth us to heare her But what if any Church though once never so famous fayle in her duety and holde untruthes against the Scripture doe wee then holde the truth of the Scripture when wee doe that which now pleaseth such a Church In this thing saith S. Augustine wee holde the trâ—eth of the Scripture when wee doe that which now pleaseth the universall Church He saith not In all things but in this thing and this thing was no unwritten but a wâ—itten Doctrine to wit the Doctrine of â—â—baptisation established by the Church out of the Scripture He saith which now pleasâ—th hee saith not which Alwayes pleasâ—th the Church S. Augustine speaketh of the Vniversall Church but the Iesuite of the Roman Church for no Church else holdeth unwritten Traditions And in an other place * August epistâ— 4 â— All those things which in times Answer past our Aâ—â—cestors have mentioned to bee done toward mankinde and have delivered unto us all those things also which we see and doe deliver unto our â—osterity so faâ—râ— as they apportainâ— to the seeking and maintaining of true Religion the holy Scriptures have not passed in silence He pauseth not where you breake off his spâ—â—â—h but proceâ—deth Reply p. 147. to declare that be treated onely of Prophecies and Predictions which are all fulfilled according as they are laid downe in the Scriptures And could you wrong S. Augustine so unconscionably as to teach that has therefore alâ—wed â—â— thing to appertaine to the seeking and maintaining of truâ— Religion but what the holy Scripture hath not passed in sâ—lâ—â—e 18. The former part of S. Augustines wordes Thâ—se things which our Aâ—â—cestors in times past have mantianed to be done toward mankinde may be understood of Prophecies and Predictions but the latter part All thâ—se things also which we see and doe declare unto our posterity c. can by no meanes be so understood for S. Augustine was no Prophet neither are wee Prophets to deliver predictions to the posterity to come but as it was his so it is our office to declare the writings of the Prophets and Apostles and to deliver the doctrines contained in them And although we were Prophets to deliver Predictions of our owne yet how can wee say The Scripture hath not passed them in silence We hate those Anabaptistical Revelations and all your Papisticall Traditions we desire to follow the practise of S. Augustine not To deliver unto others those things â—â— points of Religion which the Scripture hath passed in silence 19. And thus we have discovered the silly shifts grosse dunsery of an ignorant Iesuite in answering of the Fathers who for all his tampering with them will not be perswaded to alter their verdict but find him and all such Tradition-mongers guilty of treason for coyning new Articles of faith such as have not the seale of the living God namely the authority of holy Scripture to make them current in the Church And as the petty Iury have given their verdict against them so the grand Iury consisting of 318. Fathers in the first generall Councell of Nice have condemned them for in the name of all the rest Eâ—sehiâ—â— Pamphili delivereth this d Gelaâ— Cyâ—icon Act. Conc. Nic part 2 dâ— c. 19. as it is cited by the most learned Answerer in his reprinted Answere The things that are not written neither thinke upon nor inquire after The Iesuite knowing full well that his answere to the testimonies of the Fathers will not give content to an indifferent Reader for the truth is they are â—nanswerable leaveth againe his answering and observing no order or method but onely heaping up a number of Sayings he betaketh himselfe againe to the objecting of the Fathers against us And first for S. Augustine all the world acknowledgeth Reply pag. 147 that he standeth for our Doctrine out of whom we will heape a number of sayingâ— here together 20. If by the world you meane as you doe by the Church the Roman universall world I doubt not but you may have witnesses enough to sweare it but what neede we witnesses when we may heare himselfe speake You promise an heape and a number of his sayings but I beleeve by the time that we have sisted your heape and cast up your number we shall finde nothing in your heape but â—haffe and in your number onely Cyphers And I hope every judicious Reader will preferre those three direct testimonies objected against you before your Bakers douzen of impertinent testimonies objected against us The 1. is against Maximiâ—â—â— the Arian where hast thou ever read that God the Father is unbegotten To this we have * Seâ—t â— Diâ— â— forâ—erly answered and answere so againe though this forme of words God the Father is unbegâ—tten be not written yet the same Doctrine is written in other words And our Question is not of unwritten words but of unwritten Doctrines The second is against the Dâ—â—atists Many things are not â—ound in the writings of the Apostles but were delivered by them without writing For whatsoever the Church doth hold if iâ— bâ— not â—ound ordained by some Councâ—ll it is beleeved to be a Tradition of the Apostles This is likewise * Sect. 2. Div. â— formerly answered and so we answere againe that many things are not found expressely written in the writings of the Apostles and yet by â—ound insâ—rence they may be deduced from those things that are written such things we call written Traditions
any secret Doctrines concealed from the little ones that beleeved which were in secret revealed to the great ones but all points of faith were propounded before all the faithfull but now his tongue is clipâ— and these words in the late editions because they crosse them are crossed out Where then is the uniforme consent of the Fathers for your Doctrine This is not the voyce of the Fathers but of the Heretickes if you will beleeve your owne Salmâ—ron e Ex grege Haereticorum nostri seculi quidam est insignis Castellio dictus qui docet Apostolum reconditio em aliquam Doctrinam habu isse quam Scriptis non commendaverit sed quibusdam perfectis hominibus eam tradidisse Salmer in 2. Tim. 3. Tom. 15. There is a notable Hereticke of late dayes called Castellio who teacheth that the Apostle had a more secret kinde of doctrine which he would not publish to the world by writing but delivered it to certaine perfect men If this be heresie in him then the same is heresie in you so that he may well shake hands with you and you with the ancient Heretickes This doctrine is likewise built upon most false propositions 1. That he greatest mysteries are reserved for Traditions and the least are contained in the Scripture but what greaâ—er mystery is there then the mystery of the Trinity The wonderfull union of the two natures in one person Christ is declared by the Scripture to be a f 1. Tim. â— 16. great mystery So is the mysticaâ—l union of Christ and his Church a g â—phes 5. 32. great mystery All unwritten Traditions are but trifles unto these 2. That the dignity of those mysteries requireth silence least too much knowledge should bring thâ—m into contempt Trutâ— never blusheth but when it is concealed saith h Nihil veritas crubescit nisi abscondi Tert. Cont. Valentinian Tertulliaâ— And ignorance not knowledge causeth pride and contempt S. Paul would not have the Romanes ignorant of a great mysterie lest they should be i Rom. 11. 25. arrâ—gant What made the Atheniaâ—s speake basely of S. k Act. 17. Paul and of his doctrine but only their ignorance When the Apostles spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Act. 2. 11. the wonderfull things of God ignorance made their hearers floute them for it The mysteries of Gods word are not like juggling tricks which being oft seene and discovered become contemptible but rather like the Sun every day seene and yet desired m Aug. epist â— Such is the depth of holy Scripture saith S. Augustine that if I did studie nothing but it all the dayes of my life yet I may still learne more out of it How then can the knowledge of those things cause contempt of which the ripest understanding can never know enough And if those things were not to bee taught to the people which in fact thorough their owne foolishnesse they doe sometimes contemne thâ—n surely the Apostles would never have written such mysteries as are contained in Scripture neither would they have preached Christ crucified both to the Iewes and to the Gentiles n 1. Cor. 1. 2â— To the lewes a stumbling blocke and to the Grâ—â—ians foolisâ—nes And as these positions are false so their practise is contrary to their owne grounds For if those great mysteries are not opened in the Scriptures which â—â—â— read to the whole world but are locked up under unwritten Traditions and onely the things of lesse dignity are opened in the Scriptures why then are the common people debarred from reading the Scriptures not from unwritten Traditions Why doe you teach these great mysteries of unwritten Traditions unto them seeing they may be sooner brought into contempt by hearing then by reading The reason is because all cannot read but all have eares to heare Yea what authority have you to write those things which the Apostles thought not â—it to be written o Dionys Halicarn l. 1â— Those things saith Dâ—â—nysiuâ— which all may nâ—â— see I thinke all â—â—â—uld not heare them neither ought they to bee written Wherefore that hereafter your practice may not be contrary to your positions take away your Missals Rationals Rituals Pontificals Breviaries Legends and the like from the eyes of the common people seeing in these are the greatest mysteries which by too much familiaritie may be contemned allow the Scriptures unto the common people seeing the Apostles would not open these mysteries in the Scriptures which are to be read unto the whole world lest they should be contemned To shift his necke out of the coller that hee may not bee couppled with those Heretickes he useth this as an other shift Must we shake hands with Heretickes forsooth if wee Reply p. 155. doe but once touch the same texts which they have produced He learned his manners forsooth but he hath lost his wâ—â—s Here is a witlesse demaund wee know the Devill used * Mat. 4. 6. Scripture and yet we lawfully use the same text He said to our Saviour p Mat. 8. 29. What have I to doe with thee And yet our Saviour used the same wordes to his mother q Ioh. 2. 4. What have â— to doe with thâ—â— Heretickes will range thâ—rough the Scripture and so must we but we say you may well shake hands with those Heretickes when you make use of the same texts for the same purpose for which they were condemned The Iesuite denyeth the fact Those Heretickes did reject such Traditions aâ— the Catholicke Church did then maintaine And they brought in such Traditions as they of themselves found out teaching against the nature of Christ and the like In this likewise you may be parallel'd with those Heretickes for reâ—ecting such written Traditions as the Catholick Church did then maintaine as the giving of the Cup the reading of the Scripture the perfection of the Scripture and the like And also for bringing in unwritten Traditions of your owne invention which from the beginning were not and yet are fathered on the Apostles by you And though in the particular Haresies defended by those Hereticks you may differ from them yet in the general tenent you may well shake hands together as long as with those Hereticks you defend The dignity of many mysteries to be such that it is unmeet they should be opened in the Scriptures And that the Apostles had a more secret kind of doctrine which they would not lay down in their writings but delivered it by word of mouth unto perfect men that so under the colour and pretence of unwritten Traditions you may say what you will as against the nature of Christs body that it may be in 10000. places at once and yet this pillar of Popery shall uphold it whatsoever it be that you teach The Iesuite having entred his name in Catalogo Hâ—reticorum he taketh much paines to little purpose to find out our name therein What can you say for your selfe when you Reply
but because the ordinances and Traditions of the Church cannot be seene in them And this is the mysterie of unquity that it is the usuall and constant doctrine of the Fathers as the Iesuite hath * Pag. 155. taught us That the Apostles did preserve the dignity of the mysteries by keeping them hidden and in silence and therefore they are not opened in the Scriptures which are read to the whole world And that all the auncient holy Doctours have taught as here the Iesuite telleth us that there is such profound knowledge and such deepâ— and unsearchable mysteries are â—aid downe in the Scriptures â—hat the people of the would ought to be debarred from reading judging and interpreting of them We allow the reading of them to the common people but the judging interpreting of them we say instrumentally subordinately under God doth belong unto the Pastors of the Church And in this we follow the practise of the primitive Church in which reading was allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Children litle ones but judging interpreting unto those that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedome to discerne As Eusebius n Euseb de prepar evang l. 12. recordeth it To prove this that the scriptures are not to be râ—ad by all because they containe such great mysteries as are not meet for all to read Clement of Alexandria is the only Author alleadged by the Iesuit but what doth Clement play on both sides too so the Iesuit would have him doe for * Pag. 155. even now he alleadged him to prove this That many mysteries are not opened in the scriptures which are read to the whole world lest the knowledge of them should become contemptible unto the common people by too much familiarity And now he alleadgeth him to prove this That there is profound knowledge and such unfear chable mysteries are laid downe in Scripture that the Scripture must not be read of all because all are not capable of that profound knowledge Are not these contradictions mysteries are opened in the Scriptures mysteries are not opened in the Scriptures The Scriptures are read to the whole world the Scriptures are not read to the whole world The common people 〈◊〉 knowen mysteries The common people 〈◊〉 not capable of the knowledge of those mysteries If the Iesuit to avoyd these contradictions which without all contradictioÌ„ are most false shall answer that he speakes not of all but only of some mysteries I would willingly learne why some mysteries should be fit to be written and some not Why some may be read some not why some should be contemned thorough too much knowledge some so unsearchable that they caÌ„not be known All that Clement saith is to this effect that the Pastors of Gods people ought to be carefull how they dispense the mysteries of Gods word of which some are as deep as a pit in which a man may drown and some are shallow of which the thirsty may drinke Shut therefore tâ—e fountâ—ine saith Clement and cover the pit from such aâ— are not capable of profound knowlâ—dge What doth he meane by this take away the Scriptures from the common people No how then shall the thirsty drinke And what shall become of those things in Scripture which are so shallow that every one may wade in them Take it then likewise away from many Preists who are not the wisest alwayes in the Parish and no more capable of those deepe and profound things then many of the common people but cover the pit That is let the Pastor teach according to the capacity of his hearers giving o Heb â— 13. milke unto babes and strong meate unto them of age So that in this Clement speaketh not of reading the Scriptures but of Preaching out of them by the teachers of Gods people This is the practise of our Church we give meat to every one and such meate as is meete to every one his portion in due season and yet the Iesuite chargeth us with thiâ—â— Nâ—w adayes among the Protestants all sorts of meats â—re Reply p. 15â— propounded unto the people and it is lawfull for every weake stomacke to glut it selâ—â— with the strongest meats and mysteries which S. Paul judged fit to be spoken of * 1. Cor. 2. 6. among the perfect onely If we sometimes doe glut our hearers with too much meat yet our fault is not so great as theirs who starve their people for want of meat who take away the sincerâ— milke of the word and feede them onely with the dâ—â—ffe of their owne inventions and with the lâ—â—â—kes of humanâ— Traditions With us you may finde Masters carefull of their servants Parents of their Children Pastors of their Novices catechising them to make them fit for stronger meate and before any may come to the Supper of the Lord which we account the strongest meat of all it is ordered by our Church that they first eate and dâ—gest learne and rememberâ— that Caâ—â—chisme published by authority You not onely neglect these things but even mocke and scoffe at them that doe them and those you admit to the greaâ—est mysterie that can bee to the Supper of the Lord who are so fâ—rre from being able to give an account of their faith that they know noâ— I speake it with griefe the very first principles of the word of God I am glad to heare the Iesuite confesse that with us are the strongest meats and mysteries which S. Paul judged fit to bee spoken of among the perfect onely With us are no unwritten doctrines and therefore unwritten Traditions are not the strongest meats but rather strong poyson not mysteries of Godlinesse but rather mysteries of iniquity And as the Heretickes in former ages so the Iesuites in these our dayes erre in citeing this text Wee speake wisedome among them that be perfect for unwritten Traditions In which S. Paul onely meaneth this that the doctrine of Christ which is preached unto all is not received alike of all when it is spoken unto a wicked and a carnall minded man it is by him accounted as foolishnes but when it is spokeÌ„ to a godly and spirituall minded man then it is accounted wisedome 11. The Iesuite proceedeth on to his second reason of debarâ—ing the common people from reading of the Scriptures because of the great inconveniences which come by allowing the Scriptures unto such Christ saith p Mat. 12. 29. Yee erre not knowing the Scriptures q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in praeâ—at in Epist ad Rom. Infinite avils have sprung from henâ—e from ignorance of the Scriptures saith S. Chrysistomes And againe in a treatise written purposely of this point he sheweth at large that r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 Tom. â— edit Savil. The knowledge of the Scriptures is very profitâ—ble and freeth us from bâ—ndage and ignoranâ—â— And likewise that all evils did spring from this because the common people did not read the
that they are good subjects The evil of the fact we deny for thogh they used not the word Tradition yet they used such a word as declared the meaning of the holy Ghost in those places What will you say for your vulgar Latin in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes translated Tradition but sometimes l 1. Cor. 11. 2. Praecepta in English not Traditions but precepts I may say of the Septuagint as somtimes Galatinus said of the Chalde Paraphrase that it is rather an expositioÌ„ in some places then a Translatiö yet the Apostles in alledging the old Testament did usually follow the m Compare Prov. 3. 34. with I am 4. 6. and Prov 11. 31. with 1. Pet. 4. 18. Septuagint rather then the Hebrew So that Translators may sometimes varie from the originall word yet be blameles aslong as they retain the senâ—e inteÌ„ded by the holy Ghost in that word Thus our Translators have done there is only a verball or grammaticall no reall or doctrinall difference betwixt the original the translation Tradition is a doctrin ordinance instruction or institutioÌ„ again doctrine ordinance instruction or institution is a Tradition And if Beza must be censured for translating it The doctrine delivered not Traditions then what say you to those books which are approved yetrender it by n Syrus Interpres commandements o Vatabl. Bibl. Institutions not TraditioÌ„s If it be a Tradition it is a deliverie a delivery must have somthing delivered it could not be a delivery of rites because they have litle power to keep out the man of sin the Apostle gave that exhortation it must needs be a deliverie of doctrine or a doctrine delivered As for his exception at the change of the number we may account this among the number of his Cavils for by doctrine delivered he meaneth not one singular doctrine but all the whole summe of S. Pauls doctrine Many words grow out of use thorough abuse Tyrannus of old signified a King Hostis a stranger Sophista a wise man he would not bee accounted a wise man that should now english them so So of old Traditio was taken diverse wayes for the manner of delivery either by writing or by word of mouth and for written doctrines aswell as for things unwritten but now our adversaries abuse the word and wheresoever they finde it they apply it to unwritten Traditions therefore our Translators did well not to use this word Tradition which being perverted by our Adversaries might become a stumbling blocke to the Reader but rather to use another word which might agree with the Originall and declare the meaning of the Holy Ghost and yet might not bee so easily perverted to a false meaning This cavilling Martin hath another fling at our Translatours Yea they doe so gladly use the word Tradition when it Reply pag. 162 may tend to the discredit thereof that they put the said word in all their English Bibles when it is not in the Greeke at all as * Coloss 2. 20. why are yee led with Traditions And as another English Translation more heretically Why are yee burdened with Traditions Tell us you that professe to have skill in the Greeke whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Tradition Iustifie your Translation if you can either out of Scriptures or Fathers c. Tea tell us if you can why you translate for Tradition ordinance and contrary for ordinance Tradition Tell me why your vulgar Latine allowed by Clement the eight is guilty of the same fault if it be a fault In it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which â—ignifieth Customes is translated p Act. 6 14. Traditions and in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Traditions is translated q 1. Cor 11. 2. precepts or customes Tell me that and I will tell you this Tell me why the Translator of Theodâ—ret printed at Cullin an 1573. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions and why Hentenius translating Oecumenius translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institutions Wee can justifie our Translations by Scripture for it calleth these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Coloss 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of men and it calleth doctrins of men Å¿ Mat. 1â— Traditions The interpretation of the Fathers doth likewise justifie this translation for S. Ambrose interpreteth this place of such errors Quos humana invenit Traditio which humane Tradition found out What were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoraea but the Traditions of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ordinances and if ordinances signifie Traditions why may not the word be so translated Why did the Iesuite himselfe not distinguish more accurately in his translations of the Greeke testimonies betweene these words For commonly he translateth * pag. 143. â— pag. 150 1. pag. 155. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines and taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances Preachings and Traditions for the same At last he concludeth this Section with a wise observation of his owne The last Translations correcting all the former doth Reply p. 163. clearely declare what a handsome Scripture the poore people relyed upon all the while before that it was not the pure word of God but the corrupt invention of Translators Here is an handsome observation of as wise a divine as Martin himselfe There is but a verball difference betwixt Tradition ordinance and institution if a verball difference corrupteth a translation and maketh it a false invention and no pure word of God what then shall become of all your Latine Translations They cannot be numbred saith S. t Aug. de doct Christ l. 2. c. 11. Augustine u Hieron praesat in Iosh As many bookes so many severall copies saith S. Hierome Vntill the Councell of Trent decreed the vulgar Latine what pure word of God could the Romane church have yea if a verbal difference corrupt a Translation then at this day they have no pure word of God for the vulgar Latine differeth more from the originall then our English doth Lindanus a Popish Bishop confesseth * Lindan de optim generinterpret l. 3. cap. 1â— It hath many corruptions of all sorts c. some things are translated too intricately some improperly and some not truely And such variety and difference there is betweene the Copies themselves that hardly is one like another Yet if they convert the words and doe not pervert the sense no wise man will call them a corrupt invention of false Translators because the truth of Scripture is the sense and not the words and variety of Translations differing onely verbally doth not hinder but rather doth further us to finde out the true sense if wee will wisely compare them together SECT IX The vvhole summe of the Iesuit's Reply being cast up the remainder is nothing 1. NOthing but insolent bragging and vaine tauâ—ologies doe heere in his last Section at the first light
present themselves Folly is so â—eâ—pely rooted in him that though he were brayed in a morter his foolishnesse will not depart from him As for bâ—aggs they are essentiall to him and therefore confute him never so evidently by the Scriptures and by the Fathers yet a man may aswell make a scould lâ—ave rayling as make him leave his bragging I will not actum agere answere that againe which hath beene already three or foure times answered yet that the Reader may see that I have not lefâ— one testimonie it selfe unanswered the margine * Ignatius sect 2. the lasâ— testimonâ— Terâ—ul sect 6. Divis â— Eureb sect 6. Divil 12. doth direct him where hee shall finde these testimonies taken out of Ignaâ—ius Tertullian Eusebius Epiphanius Basil Chrysostome and Augustine already answered Epiph. sect 2. Divis 11. Basil sect 6. Divis 10. Chrys sect 3. Divil 2. August sect 4â— Divis 8. The pleading is ended and the verdict is given against you conclusum est in causâ all your witnesses come too late and your testimonies a day after the fayre but because we are willing to give you a full hearing you shall have your witnesses examined The Fathers of the Councell of Gangers doe pleade our cause as if they had beene fie'd to that end * Conc. Gang. can ult We desire that all Reply p. 164. things delivered by the Scriptures and Ecclesiasticall Traditions by Apostolicall Traditions it is in the Greeke be observed in the Church 2. The Eustathians against whom this Councell proceeded erred both in point of Doctrine and in Ceremonies in doctrine absolutely condemning the Christian duty of fasting and the honourable state of marriage in all men in ceremonies they allowed not the received kinde of apparel but would have a strange kinde brought into the Church Against the first their errors in doctrine these Fathers pleaded the Scripture against the latter their error in Ceremonies they alleadged the Tradition of the Apostles And therefore desired that All things should be observed in the Church which were delivered by the Scriptures and by Apostolicall Tradition You have need to fee these Fathers again for this which they have pleaded is nothing for you Some Protestants tell us that in these sayings the Fathers Reply pag. 165 doe not speake of points belonging unto faith 3. It seemeth you answer without taking out the copie of our Answer What we have answered we have will ever make it good that in many places where the Fathers speake only of rituall Traditions you alleadge them as patrons of doctrinall Traditions unwritten Wee say not in all those places they speake not of points of faith in some they doe in some places they doe not And here againe he bringeth in the same witnesses to bee reexamined as Basil concerning the worshipping of the Holy Ghost Augustine for rebaptization Tertullian touching prayer for the dead Epiphanius about single lift Chrysostome Augustine and Epiphanius about prayer for the dead those points saith he they accounted necessary and unwritten Traditions S. Basil being duely sworne testifieth this that the worship which is due unto the holy Ghost is taught in Scripture but for the use of this syllable Cum in this forme of words Glory be to the Father and to the Sonne cum spiritu sancto with the holy Ghost this forme of words hee confesseth is not written but that it may be defended by Tradition S. Augustine confesseth the same concerning the point of Rebaptization that although this forme of words Those that returne from the Heretickes shall not bee rebaptiâ—ed be not written yet from most certaine grounds of Scripture he concludeth the same And no Protestant saith this is not an article of faith Tertullian is onely an advocate for Rituall Traditions unwritten And the anniversary oblation or yearely prayer for the dead at such and such times is not to be reckoned among the points of faith but among the Customes or ordinances of the Church Epiphanius saith that the obligation to abstaine from marriage is such in those that have so vowed that it is a finne to marry after single lifâ— is vowed The Popish practise declareth it to be no sinne else how could a Cromer de rebus Polon lib. 4. Benedict the 9th dispense with Casimirus the heyre of Polonia to marry after his vow It is the Popes dispensation which is above law which maketh it lawfull This is a case of Conscience as we hold which may be determined though it be not expressely written by sure and certaine principles of the Scripture in this manner If the vow be solemnely made and the party by any meanes be able to keepe it it is unlawfull to marry although the Pope would dispense with it but if not we say with Epiphanius b Epiph. haer 61 It is better to marry after the vow at length to returne home to the Church though he be laâ—e then alwayes to be wounded with inward darts And wherein doth this differ from the Scriptures conclusion c 1. Cor. 7. 9. It is better to marry then to burne S. Chrysostomes saying that the Apostles have not delivered all things by writing cannot prove that they did not deliver all their doctrines or all necessary things by writing because all things which the Apostles delivered were not doctrines nor things necessary And yet the Iesuite to helpe his lame dogge over the stile corruptly readeth S. Chrysostomes words in stead of All things he readeth All their doctrine saying the Apostles have not delivered all their doctrine by writing Epiphanius and Augustine are in the like manner to bee answered they say the Apostles delivered many things without writing Hence the Iesuite inferreth that they delivered many points of faith or doctrines of salvation without writing I may aswell inferre the Iesuite is an animal ergo an asse But Chrysostome Augustine and Epiphanius saith he tell us in particular that the Custome of the Church in praying for the dead is a Tradition given by the Apostles unto the Church without writing If it bee a Tradition given without writing how then can you make good this part of your Challenge For the confirmation of all the points of our Religion of which prayer for the dead is one I will produce good and certaine grounds out of the holy Scriptures if the Fathers authority will not suffice If you can bring no Scripture for this point then you must eat these words if you doe produce Scripture then it was not given without writing Qui benè distinguit benè docet here wee must needs distinguish the point it selfe of praying for the dead from the Custome of the Church in praying for them at set times this custome we must distinguish from the reasons of it as they are given by these three Fathers their reasons we must distinguish from the reasons given by our Adversaries The point it selfe how we may pray for them is grounded on d 2. Tim. 1. 1â—