Tradition of the Church and notwithstanding all your corruptions of the writings of the ancient yet there remaineth enough to finde out the deceit of unwritten Traditions Let the Scripture have the first place which Vincentius assigneth unto it that so God the Father of our faith may have the first audience theâ— let the Tradition of the Church come up in the reare to back that which the Scripture teacheth But the Iesuite would have all done by the Church and nothing by the Scripture For our Saviour fore-seeing the presumptuous and rasâ— Reply pag. 160 boldnesse which some would take upon them to interpret the meaning of his written word hath ordained that his Church should be provided of a singular meanes to finde out and to declare the true meaning thereof being alwayes endâ—ed with that supâ—rnaturall gift which our Saviour imparted unto his Disciples when * Luâ— 24. 45. he opened their understanding that they might understand the Scriptures That which our Saviour fore-saw we see in you A presumptuous and â—ash boldnesse in interpreting Scripture Christ saith of himself All power is given unto me in Heaven and on earth This is presumptuously applyed to the Pope S. Iohâ— saith I saw another Angell come from the East which had the seale of the living God This is rashly boldly applyed to S. Francis And yet the Church interpreteth both these places of Christ The Church hath his supernaturall gift but what Church f Tho. Wald. l. 2. doct fid entiq c. 19. Not the African Church as Donatus said nor the Roman Church as the Iesuite meaneth But the Catholick Church of Christ dispersed over the world As Thomas Waldensis saith And where wilt thou finde or how wilt thou know which is this Church The author of the imperfect Worke on Matthew hom 49. answereth The Scripture is the onely way whereby to know which is the true Church of Christ And againe The Lord knowing that in the last dayes there would be such a confusion commandeth Christians to fly onely vnto the Scriptures For if they doe otherwise They shall perish saith he not knowing which is the true Church by that meanes shall fall into the abomination of desolation which shal stand in the holy places of the Church He sheweth that the Scripture must not be interpreted by privat imagination privat fancie or privat spirit Can he charge us with this Interpretation of Scripture is a g 1. Cor. 12. gift of the spirit He that denyeth this is an Heretick The same spirit that inspired them must interpret them This spirit which like the h Ioh. 3. 8. winde bloweth where it listeth may blow on private men Private men having this spirit may discerne the sense and meaning of the Scriptures aswell as the Priest either grant this or else condemne i Act 18. Apollos Aquilâ— and Priscilla who are commended in Scripture for this yea condemne the Homilies of Leâ— the Emperor commended by Gretzer in his edition of those Homilies or else grant this that private men may discerne the sense and meaning of the Scriptures When private men through the helpe of Gods â—pirit doe discerne the sense and meaning of the Scriptures and deliver the sense intended by the Holy Ghost will you call this privat imagination privat fancie privat spirit It is the doctrin of the Devil of Antichrist which possesseth our Adversaries perswadeth them that their doctrine must not be examined nor their Spirit tryed but whatsoever Interpretation their Church that is the Pope giveth of any part of Scripture be the Interpretation never so private never heard of before never so contrary to the exposition of the Fathers yet it must be believed as sure as that S. Iohns Gospell is Scripture And neither S. Iohns Gospell nor any part of Scripture is by them accounted true because it is written but it is accounted true because it so pleaseth the Pope What then he alledgeth out of S. Augustin may fitter be aâ—plyed unto them then unto us * Aug Ep. 222. They are Heretickes not because they contemne not the Scriptures for so S. Augustine is to be read but because they understand them not aright Againe * Aug. tract 18. in Ioh. Good holy Scripture is not rightly understood what is wrongfully understood is audaciously affirmed by them And againe * Aug. cont Faustum This doth not please them because it is written but it must therefore be true Scripture because it pleaseth them If S. Augustine were now alive to â—ee the doctrine practice of the Roman Church he could not more fitly expresse it then he doth in these sayings His third digression is about the translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever the Scripture speaketh against certaine Traditions Reply p. 161. of the Iewes partly fcivolous partly repugnant to the Law of God there all the English translations follow the Greek exactly never omitting the word Tradition For example Mat. 15. Contrarywise wheresoever the holy Scripture speaketh in commendation of Traditions there all their Translations agreâ— not to follow the Greek but for Tradition they translate ordinance or instruction as 2. Thes 2. 15. c. any word else rather then Tradition Insomuch that Bezatranslateth it Traditam 2. Thess 2. 15. doctrinam the doctrine delivered putting the singular number for the plurall and adding Doctrine of his owne 3. This is transcribed out of Gregory Martin a learned divine as he stileth him who is censured by one of his own side for an k The treatise of renunciat ignorant divine But all his geese are swans as the proverb is Asinus asinum scabiâ— one good turn requires an other he could doe no lesse then afford him some worthy title who stored him with such a deal of worthy matter He harpeth much upon Allour Translations and yet I know but only of one TranslatioÌ„ the Bishops as they call it which was published by authority untill after the daies of cavilling Martin As that translatioÌ„ doth justifie our doctrin so we are able to justifie that all other our translations in this point from the slanders of this Martin We confesse the fact in those places cited by Martin the Translators have not englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions D. Fulk who hath discovered Martins discovery to be an heap of senselesse cavillations confesseth the same This I observe to free that learned Dr * yet M. Fulk saith it is found there If he give not us an instance let him give himselfe the lie from this marginal note in which setting aside all good manners the he is given him He hath answered for himselfe in his confutation of Martins discoverie in these words I say there is no law nor statute made against it but the word Tradition may be used by our Translators This is no more then if I should say Papists may be suffred to live as good subjects not
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
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
Lord God of Israel hath entred by it And so are many of our Adversaries who defend that shee vowed perpetuall virginity by these words p Luc. 1. 34. How shall this be seeing I know not man That Sunday ought to be kept holie Reply 14. This is a doctrine warranted by the Scripture S. Augustine thinketh that it was tipisied q August epist 1 9. ad â—anâ—aâ— â— 13. by the â—ight day appointed for Circumcision and that it was taught by Christs resurrection upon that day We finde in Scripture that it is called r Revel 1. 10. The Lords day and upon this Ribâ—â— observeth that I may oppose one Iesuite to another that which this Iesuite cannot see Å¿ Videmus hic etiam tempore Apostolorum Sabbathi solemnitatem mutatam esse in dieâ— Dominicum Riber in Apoc. c. 1. We see even here that in the times of the Apostles the Sabboth was changed into the Lords day We finde that day ordained by S. Paul for t 1. Cor. 16. 1. holy duties so Chrysostome Ambrose Remigius Primasius and many others expound that place And we find the observance of it u Act. â—0 7. by the Apostles themselves in preaching of the word and administring of the Sacrament upon that day That Easter day be celebrated alwayes upon Sunday Reply pag. 126. 15. It is a decent order in the Church to observe the feast of Easter and there is no day fitter then Sunday for it but we deny the observing of it upon Sunday upon another day or upon any day to be a point of faith It is only a custome or ordinance of the Church and therefore commeth not within the compasse of this Question x Controversia de die Paschatis diu â—eterum Ecclesias exercuit Socrat. l. 5. c. 22. This Question about Easter day saith Socrates troubled the Churches a long while The Churches of Asia unto which S. Iohn wrote pleaded his Tradition for the 14. day other Churches observed Sunday alledging the Tradition of Peter and Paul at the last it was determined in the Councell of Nice that it should be kept upon Sunday not as if it were a point of faith but because it was a decent order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c It is a comely order saith Constantine in his letters written to the Bishops that were absent which the Churches of the West North and South doe observe And Epiphanius saith of the Audians y Epiphan in Anacephal They are of the same faith in all things with the Catholicke Church And yet they kept the Passeover as did the Iewes And truely they that deny this to be sound Doctrine cannot Reply possibly have any sure ground for their Faith For how can they prove that they have any word of God at all but onely by the Tradition and authority of holy Church how will they know which bookes of Scripture be canonicall which not c How shall those Heretickes be disproved who denied the Canticles the foure Gospells c How shall those five Gospels attributed unto Thady Thomas Barnabe Bartholomew and Andrew be disproved c but by the authority of the Church Why then doth he condemne such Traditions 16. Such Traditions we condemne not In the stateing of this Question it doth appeare that we allow modum tradendi the manner of delivery of the volume of Gods written word by the authority or testimony of the Church and all this concerneth the manner of deliverie In this the Iesuite not onely belyeth our Doctrine but also shrinketh from the Question hee should prove that unwritten Traditions are the word of God but he goeth about to prove that by an unwritten Tradition namely by the authority and testimony of the Church a man may know that there is a word of God and which bookes are the word of God and which are not All Questions are not to be disputed of saith z Aristot l. 1. Topic. c. 9. Aristotle Of all things this is most sure and ought to be beleeved that the Scripture is the word of God As he that a Hebâ— 11. 6. Will come to God must first beleeve that God is so he that will come to the knowledge of Gods word must first beleeve that there is a word of God and that the Scripture is this word To doubt of this is to deny a most sure principle and to dispute of this is to take away the very ground of this Question If this Question were given Whether Heaven covereth all things if the opponent should argue thus It doth not cover it selfe therefore it doth not cover all things Wee would judge him a sillie Sophister The trifling Iesuite disputeth after the same manner The Scripture doth not discover all points of faith because it doth not discover it selfe to be the word of God But this point is excepted by the Question it selfe for when the Scripture saith b 1. Cor. 15. 27. That all things are put downe under him it is manifest that he is excepted which did put downe all things under him So when we say that the Scripture declareth all points of faith it is manifest that this is excepted it needeth not declare it selfe to be the Scripture or the word of God As the first good is to beloved for it selfe so the first truth is to be beleeved for it selfe saith c Aquinas in Prolog in sent Aquinas The Scriptures are accounted among those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beleeved for themselves yea they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most worthy of beleife being like Principles in an Art which oportet discentem credere the Learner must beleeve as d Basil in Psal 115. Bafill saith So that in this disputation this must be datum a thing granted and taken pro concesso that the Scripture is the word of God e August Confessâ—l 6. c. 5. Heare them not saith S. Augustine who demaund How doe you know the Scripture to be the word of God for that is a thing to be beleeved Yet we wil be content to answere this foolish demaund and to shew by what meanes we know which bookes are canonicall and which are counterfeit We know the Scriptures to be the word of God by those arguments which we finde in them They neede not testify for themselves but it is to be presupposed as a pracognitum that they are the word of God yet they beare witnesse for themselves The Scripture is a witnesse to it selfe saith f Testis est ipsa Scriptura Bellarm de verb Dei â— 1 c. 2. Bellarmine g Humana dicta argumentis testibus cgeâ—â— Dâ—i auâ—em sermo ipse sibi testis est Salvian de gubernatâ— Dei Humane sayings saith Salvian neede arguments and witnesses but the word of God is a witnesse to it selfe h Scotus in prolog in l. 1. sent q. â— Scotus proveth it by eight arguments taken out of the Scripture it selfe the
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
at all it was written above a thousand yeares after the beginning of the Church and it is but the calumnie of Schismaticks against a man whose sanctitiâ— and miraculous life is commended by many * Anton S. 21. Lamb Schaâ—h Onuphrius c writers 9. Is it to no purpose because it was written above a thousand yeares after Christ Can the writers of the 1. 2â— or 3â— age declare what was done in the 6. 7. or 8. age To what purpose doe you alleadge writers not so auncient as Bernard Thomas Waldensis and some but of yesterdayes birth as Cochlaus and Bellarmine Neither can it be an invective or calumny of Schismaticks seeing it is backed with the testimonies of S. Benedict * Benedict in Regulae That the Abbâ—t ought to teach nothing which is without the precept of the Lord. Of S. Authonie * Athanas in vita â—â—â—on The Scriptures are suffiâ—â—â—nt for doctrine And of S. Baâ—il * Basil in Regul brevior It is fit that every one should learne out of the holy Scripture that which is for his use both for his full settlement in Godlinâ—sse and that he may not be accustomed unto humanâ— Traditions Were these men likewise Schiâ—matickes If not why doe you make no answer at alâ— unto their testimonies You onely â—ell us that Hildebrand was a man of sanctity and of a miâ—â—culous life And to prove tâ—â—s you alleadge the favourers of his faction and the â—aâ—â—â—â—ers of the papall dignitie yet such was the open impiety of this Hildebrand or brand of hâ—ll who set the whole world on fire that those authors cited by you have published it to the world Antoninus reâ—ateth his confession of his sinfull life on his death-bed i Vâ—lde peâ—cavi in Pastoralicura sâ—adente Dâ—abolo contra â—manum gennâ— iram odâ—uâ—n concitatari Anton ibid I have sinnâ—d exceedingly in my Pastorall care and the Devill perswading me I have kindled anger and hatred against mankindâ— Lambertus confesseth that k Lambert schaph in hist an 107â— the Clergy called him an Herâ—â—icke And that the world spake fouly of â—im about his dealing with Mathâ—â—dis who left her husband and prostrated her selfe so unto him * Idem in hist an â—077 Quòd die ac noâ—te impudenter Papa in ejus â—oluturetur amplexibus Onuâ—hrius relateth that which all men know l Onuph in vita Grâ—gor â— He was the first Pope that ever excommunicated the Emperour tooke away his Crowne and gave it to another If any man desire to hearâ— the â—anctity and miraculous liâ—â— of this Hildâ—brand or Gregory the 7th commended by many writers let him read the 5â— Chapter of that * De Christ Eccles success staru pag 104. unanswerable worke long sinâ—â— published by the most learned Primate In the Râ—man faâ—â—ion tâ—ings are thus decreed All Iesuites shal be inâ—hrald to their Generall all Generalls to the Pope this Pope hath decreed it m Conâ— l. â—ditâ— Binijâ—â—oâ— 3. part â— The Pope may absolve subjects from their â—idelity unto heretical Kings By the judgment of the Pope our gracious Lord and King whom the Lord long preserve from such dâ—sloyall Loyolists is of the hereticall Religion Let the world judge if such a man as defendeth the sancâ—ity of this Pope who deposed the Emperour and gave away his Crowne to another be fitâ— to live within his Majesties Kingdomes Marke here the difference betwixt the Monkes of S. Basil Answer and Pope Hildebrands brâ—eding The Novices of thâ— former were tâ—ayâ—ed in the Scriptures to the end they might not bee accustomed unto humane Traditions those of the â—atter were kept backâ— from the study of the Scriptures that they might be accustomed unto humane Traditions For this by the foresaid author is expressely noted of those Hildebrandine Monkes that they * lib. de vnitas Eccles permitted not yong men in their Monasteries to study this saving knowledge to the end that their rude wit might be â—ourished with the huskâ—s of Divels which are the customes of humane Traditions that bâ—ing accustomed to such filth they might not taste how sweâ—te the Lord was And thus in the times following from Monkes to Friars and from them to secular Preists and Prelates as it were by Traditiâ—n from hand to hand the like ungoâ—ly policie was continued of keeping the common people from the knowledge of the Scriptures as for other reasons so likewise that by this meanes they might bee drawne to humane Traditions which was not onâ—ly observed by * Erasm in eâ—nar in 1. Psal Erasmâ—â— before ever Luther stirred against the Pope but openly in a manner confâ—ssed afterwards by a bitter adversary of his To all this the Iesuite likewise replyeth nothing Petrus Sutor a Carâ—husi in Monkâ— who among other inconveniences Answer for which hee would have the people debarred from reading the Scripture alleadgeth this also for one * Sâ—tor de tra Bibl c. 22. Whereas many things are openly taught to be observed which are not expressely to be had in the Scriptures will not the simple people observing these things quickely â—urmure and complaine that so great burdens should be imposed upon them whereby the liberty of the Gospell is so greatly impaâ—red Will they not also be drawen away from the observation of the oâ—dinances of the Church when they shall observe that they are not contâ—ined in the law of Christ Thus Sutor hath cut out the doctrine of the Church of Româ— after the new fashion and stitched together the practise in debarring the common people from reading of the Scriptures with the reason of it least they should see that the Traditions of the Church â— not in the law of Christ Neither â— this observation of Sutâ—r be disliked Reply p. 157. 10. How doe you like this that many things are taught to be observed which are not expressely to be had in the Scriptures And againe that by reading of the Scriptures the common people will see that the Traditions of the Church are not contained in the law of Christ How unlike is this to your usuall answere That the Scripture expressely commandeth and commendeth the use of Traditions And that they are not out of the Scriptures not passed in silence but virtually contained in them in that the Scriptures send us to the Church and the Church unto unwritten Traditions Thus Sutor the Monke and this Iesuite differ in their opinions the Monke thinketh the Traditions or ordinances of the Church are not in Scripture the Iesuite answereth that they are And if they be why then doe you not suffer the common people to read the Scriptures The Iesuite answereth because of the great myâ—â—eries contained in the Scripture and because of the great inconveniences which come thereby But Sutâ—r would have the common people debarred from reading not for feare of seeing too much but for feare of seeing too little not because of the great mysteries contained in the Scriptures