that Gospel which St. Paul had published So Irenaeus saith again Evangelium quod quidem tunc praeconiaverunt postea per voluntatem Dei in Scripturis nobis tradiderunt That Gospel which the Apostles had then preached they did afterwards deliver to us in the Scriptures and that by the will pleasure and command of God And doubtless St. Paul intimates as much in that expression of his Hold the traditions which ye have been taught whether by word or our epistle What he had formerly taught them by word of mouth and what he had already delivered in his former Epistle is here equally called a Tradition For the truth is the Substance of St. Paul's Sermons and Epistles the Subject matter of his Preaching and his Writing was all one This seems clear from that expression of his To write the same things to you to me indeed is not grievous but for you it is safe What same things doth he mean St. Hierom tells us Eadem repetere quae praesens dixeram To repeat the same things with my Pen which I delivered with my Tongue when I was present with you And thus did other Apostles and Evangelists too what they spake at one time that they wrote at another Thus dealt St. Luke with his dear friend Theophilus whom he first instructed by word of mouth but afterwards by writing So Theophylact tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I formerly catechized thee without writing but now by giving thee a written Gospel But what doth this written Gospel contain new lessons or old ones did St. Luke speak one thing and write another No the reason why he wrote Theophylact gives us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do by writing strengthen and secure thy mind lest it should forget what things had been formerly delivered by word of mouth So he tells us again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have therefore written thee a Gospel that thou mayest the more firmly remember and keep the things which thou hast been taught by word of mouth And that St. Paul dealt thus with the Churches to whom he preached and wrote we have ground enough to believe 't is more then probable that the self-same Traditions in all necessary points of Faith which he taught them by word of mouth at one time he also penned at another Methinks we may very rationally collect this from what St. Chrysostom saith concerning that speech of St. Paul ye keep the traditions as I delivered them to you Hence that Father thus infers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore at that time St. Paul delivered them many things without writing We grant it but withall we must observe St. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then at that time an expression doubtless that hath little of savour in it if he doth not mean that what St. Paul did thus deliver by orall Tradition at one time he also wrote at another And although the Epistles of St. Paul being written to particular Churches or Persons upon particular matters in answer to such and such particular Questions and against such and such particular Opinions and Heresies he had not a fair occasion in every or perhaps in any one single Epistle to give an account of every thing relating to Christ and his Religion yet we do affirm that if we take all his Epistles collectively and together we shall find that the whole Summe of that Gospel which St. Paul preached to the world by word of mouth is so fully delivered in them that whosoever shall believe the Truths and perform the Duties contained in them though he know no Scripture besides shall certainly be saved Nor indeed was it necessary that St. Paul should undertake to set down the whole Doctrine of Christ in every or any one of his short Epistles since it was sometimes his command and might always be his just expectation that that Epistle which he wrote to one Church should be communicated to others also for their farther Information too And certainly if all the necessary Points and substantial Parts of that Religion which St. Paul preached to the world by word of mouth were afterwards recorded either by himself in his own Epistles or as Eusebius and Irenaeus testifie by St. Luke in his Gospel the Roman Church will never be able to justifie their unwritten Traditions those at least which they urge as necessary from any one Instance or Expression of St. Paul But 3. We shall enquire whether the Traditions now contended for in the Roman Church be the same or of a like nature with those the observation whereof St. Paul requires from the Thessalonians and commends in the Church of Corinth This Consideration is of great concern for if the Traditions of the Roman Church be of another kind if they shall prove to be the late and new Inventions of men not so much as thought of in the Apostles days the whole case is so altered that I do not see how it is possible for them to find the least Countenance from St. Paul For all that St. Paul doth either require or commend in this matter is the observation of those Traditions onely which he himself who was guided by God's infallible Spirit had delivered to such and such Churches they are his own words Ye keep the traditions as I delivered them and again Hold the traditions which ye have been taught by word or our epistle Here St. Hierom notes Quando sua vult teneri non vult extranea superaddi Whereas St. Paul commands them to observe his Traditions he doth in effect forbid them to introduce strange ones of their own Now whatever Traditions the Church of Rome pretends to have been delivered by St. Paul to the Churches of Christ without being written are of these two kinds 1. 'T is pretended that St. Paul and other Apostles too delivered some unwritten Traditions that concerned necessary Points of Faith Worship Manners and Rules of Righteousness Thus he tells the Corinthians I delivered unto you that which I also received how that Christ died for our sins according to the Scriptures c. and again I received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread c. 'T is evident from these Texts that these Traditions which St. Paul delivered to the Church concerning matters of Faith and Worship he received from God and found them suitable to the written Word Now let us consider whether the present Traditions of the Roman Church about matters of Faith and Divine Service be such too if they are we oppose them not They tell us that the Observation of the Lord's day is an Apostolicall Tradition we contradict it not because we find ground for it in the written Word we also find it mentioned by the Primitive and early Fathers Ignatius if yet that Epistle of his be not corrupted tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewish Preparation
we have a great Encouragement from that Expression of Tertullian Constat omnem Doctrinam quae cum Ecclesiis Apostolicis Matricibus Originalibus Fidei conspiret veritati deputandam id sine dubio tenentem quod Ecclesiae ad Apostolis Apostoli à Christo Christus à Deo accepit c. 'T is manifest that every Doctrine which agreeth with the Apostolick Churches which were the Wombs and Originals of Faith must be esteemed a Truth as holding that which those Churches received from the Apostles the Apostles from Christ and Christ from God So that whatsoever Traditions the Church of Rome can prove to be Apostolical by an unanimous Consent of all the ancient learned and holy Bishops and Doctours who from Age to Age have governed and taught the Church though such Traditions are no-where recorded in the written Word yet being obliged by the universal Testimony of all Antiquity to esteem them Apostolical Institutions and consequently no-way repugnant to Holy Writ we shall most readily receive and practise them upon the very first Conviction For so great a respect hath the Church of England for all her pious Forefathers in Christ that she doth most chearfully follow their Example in every thing that is convenient and laudable and doth pay to venerable Antiquity all that imaginable Reverence which is consistent with that inviolable Rule she walks by which is the written Word of God But 2. Although we are thus ready to embrace all those Doctrines and Practices which can be recommended to us by the general Consent and Approbation of Antiquity yet the Testimonies of such and such particular Fathers which the Romanists produce for the justification of their unwritten Traditions we cannot think our selves obliged to accept nor is it safe to comply with them in all Points whatsoever 'T is the great Prerogative of the Scripture alone to deserve and require our Assent to every thing that is there delivered by every particular Prophet Evangelist and Apostle When once we do but clearly understand the meaning of Divine Revelations and comprehend what such and such a Text doth import there is no room for any farther Scrutiny or Examination but all our business is to believe and practise Thus stands the case with the Word of God every line whereof is of unquestionable Authority but as for the Writings of men how holy or learned soever but not infallibly guided by God's unerring and holy Spirit we have ground enough in all Points and matters of Controversie which the Scriptures do not clearly determine to pause a while suspend our faith and not immediately to give too quick an Assent to such and such Assertions till we have taken mature Advice and deliberately considered what is the matter of such and such Propositions that relate to the Worship of God Points of Faith or other Concerns of the Church as well as who it is that recommends them And for this we have several Reasons 1. That the whole Church of God in after-Ages should without all farther Examination give an immediate Assent to all Propositions Principles Conclusions Doctrines or Practices which are laid down recorded or recommended in the Works of such and such ancient Fathers is a thing which those Fathers themselves did never doe or expect The truth is to give a firm and quick Credit to every thing which such or such a person hath said were an instance of such a Respect as the best of men cannot deserve nor did the best of the Fathers ever require or shew We are in this to imitate St. Austine who told St. Hierom thus Alios Scriptores praeter Canonicos ità lego ut quantâlibet Sanctitate Doctrinâve praepolleant non ideo verum putem quia Ipsi ità senserunt sed quia mihi vel per illos Authores Canonicos vel probabili ratione quà d à vero non abhorreat persuadere potuerunt When I reade any Authours that are not Canonicall how holy or learned soever I do not presently grant this or that to be a truth barely because those Authours thought so c. And as he reserved to himself this liberty of dissent when he found just cause from other mens Writings so did he as willingly allow the same liberty to all other persons who should become the Readers of his So he tells his friend Fortunatianus Talis ego sum in Scriptis aliorum tales volo esse Intellectores meorum Such am I in other mens Works and such would I have other men be in mine But how is that he tells us Neminem velim sic amplecti omnia mea ut me sequatur nisi in iis quibus me non errare perspexerit I would have no man so to credit what I write as immediately to comply with my Judgment except it be in those things onely wherein he perceives me to be in the right 'T is a Golden Rule which he elsewhere gives us Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Hear and believe not every thing which such and such a man saith but what God saith So then though perhaps we may dissent in some particular matters not determined in the written Word from such and such particular Fathers though we have entred our Dislike and do solemnly protest against some Expressions that have unwarily dropped from some of their Pens yet since these good men have declared themselves to be no-way injured or affronted thereby we do not need or if we did we should not matter a Pardon from his Holiness who wants indeed some better Evidences to confirm the Validity of his Indulgencies and make them saleable in English Markets But 2. To comply with every thing that such and such a Father hath asserted and to receive all their Testimonies indifferently as undoubted Truths is a thing so gross and irrational that even our Adversaries of Rome themselves will not doe it 'T is indeed very usual with them to exclaim against us as persons that have no Reverence for Antiquity but reject the Fathers and tread them under foot but the truth is if it be a fault to dissent from ancient Writers in any thing whatever if our refusal to subscribe to their Opinions in all matters of Controversie may be interpreted as a Contempt done to those excellent Persons from whom in some things we disagree then do we retort this Argument upon our Adversaries and having a just ground of Recrimination we do tell and can easily prove to the world that if this be indeed our Crime it is certainly theirs too That the Church of Rome doth give an universal Assent to whatsoever all the Fathers have written will not be imagined by any person who considers what the Jesuits and other Doctours who well understood the Sense of that Church and durst not openly contradict it have left upon Record I remember that expression of Bellarmine who being urged
Christ's Miracles are not written yet there are enough recorded to confirm our Faith so St. John assures us These are written that ye might believe that Jesus is the Christs the Son of God and that believing ye might have life through his name And methinks since the Evangelists have written as St. Chrysostom doth express and affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of Christ's Miracles as are a sufficient ground of Faith such a Faith as will undoubtedly save us we need not run to Traditions for more But however though the Evangelists have omitted such and such of our Saviour's Miracles yet that is no proof that they have also omitted such and such material Doctrines of his that are necessary to Faith Manners and Salvation which must therefore be supplied as the Roman Church pretends by such and such unwritten Traditions But yet 3. There are some other Scriptures urged by our Adversaries which they hope and make poor ignorant souls believe will infallibly doe their work such Texts wherein Traditions are not onely mentioned but in express terms recommended and enjoyned too That of St. Paul is one Stand fast and hold the traditions which ye have been taught whether by word or our epistle The observation of Traditions is that which St. Paul doth here require and elsewhere commend too I praise you brethren that ye keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions as I delivered them to you Hoc loco se armant Papistae ad tuendas suas Traditiones saith Calvin The Papists arm themselves with this Text to defend their Traditions So doth Cornelius à Lapide who saith but without a warrant Hinc manifestè sequitur non omnia quae fidem mores spectant esse scripta sed multa vivâ voce tradidisse Paulum Apostolos 'T is evident from hence that all things which concern Faith and Manners were not written but that St. Paul and other Apostles did deliver many things by word of mouth And thus Estius observes out of Theophylact whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is clear from this Text that St. Paul and other Apostles delivered many things which they committed not to writing and thence Estius doth thus infer Locus hic palà m facit pro Traditionibus non scriptis iisque necessariò tenendis This place is a clear Evidence for unwritten Traditions and proves it necessary to observe them In answer to this Text we shall enquire into these three things 1. We shall enquire what Traditions St. Paul here means what their nature was whether they concerned matters of Faith and any such Points as are necessary to Salvation or whether they respected such things onely as concerned Order and Decency the exteriour Discipline and Government of the Church Let us view the words again and consider what St. Chrysostom thinks concerning them I praise you brethren that ye remember me in all things and keep the traditions c. Here St. Chrysostom puts this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What all things doth the Apostle mean He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul's discourse had been about not wearing of long hair and not being covered in the Church and for their observation of his Traditions in these matters onely doth he now commend them So thinks St. Chrysostom and learned Grotius is of the same mind too who tells us Hîc significat Praecepta quaedam pertinentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul by his Traditions doth here mean nothing else but certain Rules which he had formerly delivered to the Corinthians concerning Decency and Order And if these be the Traditions in the Text pray who gainsayeth them Not the Church of England no nor the Calvinists neither for doth not Calvin himself thus acknowledg Ego autem non nego quin aliquae fuerint Apostolorum Traditiones non scriptae sed non concedo fuisse Doctrinae partes nee de rebus ad Salutem necessariis Quid igitur quae pertinerent ad Ordinem Politiam I deny not but that there were some Apostolical Traditions unwritten but I do not grant them to be matters of Doctrine and necessary to Salvation But what were they then why such as concerned Order and Government And the truth is that these Traditions mentioned by St. Paul in the forenamed Texts were any other the Romanists can never prove and consequently gain no Advantage from them 2. We shall enquire whether these Traditions mentioned by St. Paul as delivered by word of mouth might not afterwards be written 'T is sure that the Traditions in the Text if as St. Chrysostom and Grotius have conjectured they were onely such as concerned Order and Decency and particularly about wearing of Hair and uncovering the Head in holy Assemblies they are recorded and that in the self-same Chapter too And 't is very possible that whatsoever in any other place St. Paul styles a Tradition might afterwards be written notwithstanding I remember Grotius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id quod docetur Whatsoever is taught whether by word or writing is called a Tradition 'T is used in both senses by the ancient Fathers yea and by the Apostles too Thus St. Cyprian Vnde est ista Traditio utrúmne de Dominica Evangelica Authoritate descendens an de Apostolorum Mandatis atque Epistolis veniens Whence is that Tradition comes it from the Authority of our Lord and his Gospel or from the Commands and Epistles of his Apostles 'T is evident by this expression that St. Cyprian acknowledgeth that though this or that be written yet it may be styled a Tradition notwithstanding So he farther explains himself a little after Si ergò aut in Evangelio praecipitur aut in Apostolorum Epistolis aut Actibus continetur observetur etiam haec sancta Traditio Let this holy Tradition also be observed if it be commanded in the Gospel or contained in the Epistles or Acts of the Apostles And that the self-same Truths which St. Paul and other Apostles preached to the world were afterwards written either by themselves or some body else is evident from that expression of Irenaeus Matthaeus in Hebraeis ipsorum linguâ scripturam edidit Evangelii cùm Petrus Paulus Romae evangelizarent fundarent Ecclesiam Post verò horum discessum Marcus discipulus Interpres Petri Ipse quae à Petro annunciata erant per scripta nobis tradidit Lucas autem sectator Pauli quod ab illo praedicabatur Evangelium in libro condidit The same thing is thus attested by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Matthew wrote his Gospel amongst the Jews in their own language whilst St. Peter and St. Paul preached and founded a Church at Rome And after their departure St. Mark who was the Disciple and Interpreter of St. Peter delivered in writing the things which St. Peter had preached St. Luke also who was the follower of St. Paul compiled in a Book
to the very written Oracles of God yet 't is clear enough that himself Baronius and others of the Roman Faith do use the Authority of these forged Epistles to countenance several Doctrines and Practices wherein the Reformed Church and theirs differ And yet for all this there are several learned Writers of the Roman Church who cannot but acknowledge that such and such Epistles Constitution Recognitions fathered upon their Primitive and Martyred Bishops are shrewdly suspected yea and clearly proved too to be false and counterfeit Thus Lorinus Verborum Domini liber tam est Apocryphus quà m in quibus memorantur Clementis Recognitiones The Book of our Lord's Words is as Apocryphall as the Recognitions of Clemens wherein that Book is mentioned He tells us indeed Clementis Constitutiones paulò majoris sunt fidei the Constitutions of Clemens are of a little more Credit But are these unquestionable no that he denieth Clementis libri Constitutionum non sunt usquequaque indubitatae Authoritatis The Constitutions of Clemens are not of an Authority that is undoubted altogether And what else can we think of those Decretal Epistles that are ascribed to Zephyrinus which contain things foolish ridiculous and false as that the Consecration of the Holy Cup must be in a vessel of Glasse onely that a Bishop must be accused before twelve Judges and that Evidence against him must be made by seventy two Witnesses How contrary is this not onely to Scripture but to those very Canons which are ascribed to the Apostles whereof this is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the same purpose the Council of Nice too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Canons according to the Rules of St. Paul require the Testimony two or three Witnesses onely even against a Bishop whereas the pretended Decree of Zephyrinus demands seventy two and that with an Appeal to Rome which is enough to prove it false and forged Such a counterfeit Epistle too was the second of those two fathered upon Pontianus which begins thus Pontianus Sanctae Vniversalis Ecclesiae Episcopus Pontianus the Bishop of the Holy and Vniversal Church This Title in those early days unknown to the World being as yet not claimed nor assumed by any Roman Bishop but afterwards denied and decried by Gregory the Great gives us a fair and clear Evidence that this Epistle is counterfeit and written by some other hand as well as those of Fabianus Stephanus and some other succeeding Bishops with a design to pretend something of Antiquity for the defence of those unwarrantable Doctrines and Practices of the present Roman Church for which they can produce no fair and clear Evidence from the genuine and acknowledged writings of the most ancient Fathers And as for the Decrees Constitutions and Canons of the Bishops of Rome which have sate in that Chair since the time of Sylvester what security have we but that these also may have been changed corrupted and falsified according as the exigence of the Roman Church hath so required Bellarmine tells us that Pope Leo complained that whilst he himself was yet alive the Graecians had corrupted his Epistle to Flavianus and why might not the Latines for their own ends doe as much What reason have we to give credit to such and such Papal Decretals when Bellarmine himself being pressed with a Canon of Zacharias that made against him had little to say but this Zachariae Canon mihi valde suspectus est This Canon of Zacharias I do very much suspect And the truth is we are so much of his mind and have so much cause to be jealous that many Canons and Constitutions ascribed to such and such Bishops of Rome were indeed none of theirs but onely forged and counterfeited that we cannot upon their Authority admit those Doctrines and Practices for which we can find no warrant in the written Word of God But 2. The Testimony of Roman Bishops in the Cause of Traditions is not firm and sure because the Pope at least in matters of this nature notwithstanding their Pretence of his being Infallible may possibly be deceived himself and if so he may deceive us too 'T is the free Concession of Bellarmine and that as he saith wherein all Catholicks do agree Posse Pontificem etiam ut Pontificem cum suo coetu Consiliariorum vel cum Generali Concilio errare in Controversiis facti particularibus quae ex Informatione TestimoniÃsque hominum pendent That the Pope considered as Pope with his private or General Council may erre in particular matters of Fact which depend upon the Information and Testimonies of other men And that seems to be the Case in hand the business of Traditions is a matter of Fact and the whole Controversie under our present Disquisition is onely this Whether Christ delivered to his Apostles the Apostles to the Primitive Bishops they to their immediate Successours and so from Age to Age such and such particular Doctrines and Practices as are now contended for by the Roman Church So that the whole Question in hand being concerned about matters of Fact wherein they themselves acknowledge the Fallibility of the Pope we have little Reason to acquiesce in his Determinations and to be so well satisfied with his Testimony as to think our selves obliged thereby to believe and doe those things which the Scriptures do neither assert nor command But what if the Pope may erre in considerable Points of Faith too and become an Heretick are we obliged to believe his Testimony even then too Photius tells us that by the Canon-Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks might not in any Judicature be admitted to bear witness against any Orthodox Christian within the Church And certainly if Heresie be a Crime of that nature as that it hath been thought enough to exclude or evacuate any man's Evidence in Civil Causes we shall have but little reason to admit any person that is as liable to Heresie as other men as an infallible Witnesse in matters of Spiritual and Sacred Concern And that several Bishops of Rome have been not onely shrewdly suspected but publickly accused and condemned too and that of the foulest Heresies 't is not to be denied by any man whose brow is not made of Brass 'T is recorded by several Authours and those of good name and credit that some Roman Bishops have been Monothelites some Montanists some Eutychians some Arrians yea and some downright Atheists too But the Charge being heavy against them and the Honour of the Roman See lying at stake and the Pope's Infallibility also being herein somewhat concerned we must enquire into the Witnesses and see that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as deserve to be believed For so justly tender is the Christian Church of the reputation of her Bishops that she will not admit all persons whatsoever to bring in Evidence against them No the sixth Canon of the Second General Council forbids it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
even in that Age that framed Epistles in the Apostles names and ascribed their false Doctrines unto them The same trick several Hereticks used in succeeding Ages Clemens Alexandrinus tells us that Basilides one of those Hereticks who were justly styled Borboritae Coenosi though he broached most detestable Doctrines yet had the Impudence to affirm that he learnt them from Glaucias whom he pretended to be the Interpreter of St. Peter 'T is also recorded that Marcion in the Second Age of the Church who was justly styled by Polycarp Primogenitus Diaboli the First-born of the Devil though he affirmed a Plurality of Gods though he denied that our Blessed Saviour was as Ignatius expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he denied the Verity of Christ's Humane nature and consequently the Reality of his Sufferings yet he had the face to brag that he received these abominable Doctrines from the Disciples of St. Matthias And certainly if such damnable Heresies were broached thus early and pretended to be received from Apostolicall Tradition we have no cause so easily to comply with such and such Doctrines of the Romish Church which have no warrant in the Written Word barely because they assert them to be of Divine Originall But since an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not doe since bare Affirmations in matters of such great Concern will not be accepted the Champions of the Roman Religion find themselves necessitated to produce some Proofs which they pretend to be Great ones too And amongst them all I meet with none that offers more fair then Bellarmine whose Pretensions are so plausible that if he prove an honest man and make good his word this whole Dispute will be over and I dare engage that the Reformed Churches will pay the self-same Respect to Traditions which the Pope and his Council of Trent do give them For thus he tells us Traditiones eas tantùm recipimus pro Apostolicis quas firmis Testimoniis Antiquorum probare possumus esse Apostolicas We receive no Traditions for Apostolicall but such alone which by the firm Testimonies of the Ancients we can prove to be such indeed The Testimonies urged by Bellarmine and other Catholicks in behalf of their Traditions are drawn from Scriptures Popes Councils and Fathers each of which we shall examine I. The Champions of the Roman Faith do pretend to prove their Traditions by several Texts of the Written Word the chief whereof are these 1. That Expression of our Blessed Saviour to his Apostles recorded by the Evangelist is one I have yet many things to say unto you but ye cannot bear them now Hence Bellarmine argueth thus Constat Dominum multa dixisse quae non sunt scripta 'T is evident that our Lord spake many things that are not written But it will be no injury to Bellarmine's reputation if we do not count him infallible since he was and would be no more then a Cardinall having begged of God as some say that he might never be Pope lest perhaps he might probably be damned too being it seems of the same mind with Marcellus the Second who said Non video quomodo qui altum hunc locum tenet salvari possit I do not see how the man that holds this high place can possibly be saved But let us view his Argument Christ said I have yet many things to say unto you but ye cannot bear them now What then The Cardinall thus infers 'T is evident that our Lord spake many things which are not written MethinKs this Consequence is not necessary nor can be proved from this Text at least I have yet many things to say unto you but ye cannot bear them now All that can be gathered from this Text is onely this That our Lord did not speak at this time several matters which he had to say to his Apostles because they were not then fit to receive them Yea but the Cardinall farther adds Illa quae promittebat Dominus se dicturum dixit haud dubiè post Resurrectionem suam Those things which our Lord promised that he himself would say without all doubt he did say after his Resurrection and that St. Luke doth testifie thus He shewed himself alive to his Apostles after his passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God Whether these things which our Blessed Saviour delivered to his Apostles were afterwards recorded by them or not can neither be proved nor denied by any solid and certain Arguments except it can first be infallibly known what his several Discourses were St. Chrysostom tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ at his several Apparitions to his Disciples after his Resurrection spake words that savoured not of man but of the Spirit But whether any of these words were written this general expression of St. Chrysostome's leaves us uncertain still But mark another The Text saith He gave commandments to the Apostles But what Commands might they be were any of them written or were they all afterwards delivered to the Church by Tradition What the great one was St. Chrysostom tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go and teach all nations c. and that to be sure is found upon Record But the Truth is that expression of Grotius is undeniable Multa dedit Praecepta quae hîc reticentur Christ gave the Apostles many Commands which the Evangelist in that place hath not set down but can the Romanists make it out that no Evangelist no Apostle hath set them down elsewhere I grant indeed that if Lorinus have guessed right at the Subject matter of our Saviour's private discourses with his Apostles after his Resurrection there is little or nothing of it in our Bibles for concerning Christ's talk with his Disciples this man as becomes a Jesuit indeed giveth us his Opinion thus Exposuit Authoritatem summi Pastoris Hierarchiam totam Ecclesiasticam formas ritúsque Sacramentorum ac inprimis Sacrificii Missae cultum Invocationem Sanctorum Dies festos c. He declared the Authority of the Pope the whole Hierarchy of the Church the forms and rites of the Sacraments and especially the Sacrifice of the Masse Invocation of Saints the Observation of Holy-days c. 'T is well guessed bold Jesuite but are these indeed the Doctrines which our Blessed Saviour as Bellarmine saith promised to teach his Apostles after his Resurrection are these indeed the Lessons of which Christ said to his Disciples Ye cannot bear them now The truth is neither Christ himself nor any of his Apostles could have born such Lessons at any time whatever But certain it is those Doctrines which the Apostles could not have well born before Christ's Passion and were therefore adjourned till after his Resurrection were and must needs be of another nature indeed what they were in particular cannot certainly be known Thus St. Austine Quaenam ista sunt quae Ipse
undertake to demonstrate with equall evidence when and by what Apostles whatever he so delivered stands recorded And till the Roman Church shall make this out certain we are that those words of our Blessed Saviour I have yet many things to say assisted with those of St. Luke he spake of the kingdom of God prove not the thing for which our Adversaries urge them namely That there were severall necessary Doctrines delivered by Christ to his Apostles after his Resurrection that are nowhere found in the written Word of God 2. But since these forenamed Texts will not doe their desired work the Champions of the Trent Faith who are resolved to endeavour the Justification of every Article maintained and concluded on by that illegal Conventicle of a few suborned packed and titular Bishops are obliged to try some other if possibly they can find the least Countenance for their Traditions in Sacred Writ There is another expression of the Evangelist St. John that is often urged as a Text that will doe their businesse indeed and thus it runs Many other signs truly did Jesus in the presence of his Disciples which are not written in this Book No 't is observed of St. John by one of the Greek Fathers that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of Christ's Sermons but few of his Miracles For 't is certain that his Gospel at the request of the Bishops of Asia and in opposition to the Gnosticks and other Hereticks was written last upon which score he did advisedly passe by those Miracles which were already recorded by the other Evangelists and so might well tell the world thus Many other signs truly did Jesus which are not written in this Book And withall 't is observable that the Evangelist doth not mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Doctrines but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Miracles which are not written in his Gospel But what then what Evidence gives this to those Traditions about matters of Faith and Manners which the Roman Church pretends to be as necessary to Salvation as those great Doctrines of Christ and his Apostles which are clearly found in the written Word I remember that St. Chrysostom and some other Interpreters do restrain this expression of the Evangelist to those Miracles onely which Christ wrought after his Resurrection Many other signs truly did Jesus Here Theophylact puts the Question thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Miracles were those which the Evangelist here speaks of were they such as our Saviour wrought publickly and before his Passion He answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Saint Chrysostom conjectures too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems to me that the Evangelist means those Miracles which were done by our Saviour after his Resurrection and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely for the sake of his Disciples And methinks this Conjecture of St. Chrysostom Theophylact and others hath a very fair foundation in the Text it self which tells us Many other signs did Jesus which are not written in this Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence not of the multitude but of the Disciples and probably the Disciples onely and that with a design to confirm his Apostles who had been too incredulous in the faith of his Resurrection And certainly if these Miracles of Christ were wrought in private before his Disciples and for their sakes onely to be as Theophylact styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evidences and Proofs of his Resurrection to remove their personall doubts to satisfie their Curiosity and to establish their Faith 't is not easy to imagine that the omission of some of these Miracles by all the Evangelists should any way countenance the Traditions of the Roman Church nor prejudice the Faith of the Vniversall which hath otherwise such abundant Testimonies of Christ's Resurrection from the written Word that it cannot need the Assistence and Supplement of Traditions for its Confirmation in that or indeed in any other Article of its Belief And as for those mighty Works of wonder which were publickly wrought by our Blessed Saviour to prove his Commission from God and to confirm the Divinity of that new Religion which he was then to introduce into the world that they were not all written we do easily grant There might be several Miracles done by Christ which St. John and the other Evangelists thought fit to passe by ut minimè necessaria saith Grotius as things no way necessary to be recorded For although our Blessed Saviour being desirous to doe good where-ever he came and being willing to convince the whole Jewish Nation that he was indeed the true Messias had frequent occasions to work various Miracles because he went to severall places and conversed amongst severall companies where he met with divers objects of Mercy and various persons that were to be brought over to his new Religion yet we do affirm that any one Miracle of his being rightly considered and duly weighed had been enough to have satisfied all its Spectatours that the Person and Doctrine of Christ were both approved and sent by God And this blessed effect some one single Miracle did sometimes produce When Christ had raised Lazarus from the dead we are immediately told upon that Many of the Jews which came to Mary and had seen the things which Jesus did believed on him And if so if one Miracle were sufficient to secure that End for which all Miracles were wrought 't is sure that we have enough recorded What though the Apostles did not register all the Miracles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one by one and with all those Circumstances that did attend them St. John saith they could not doe it If they should be written every one I suppose that even the world it self could not contain the books that should be written But what then are we obliged to run to unwritten Traditions are we bound to believe the Truth of all those Miracles which as some say Christ wrought in Egypt when he was but a Child as much as those which he wrought in Israel when he was a Man and thereby shewed himself to be the Son of God too Are we no more bound to believe the miraculous Stories of the Four Evangelists then that related by Sozomen who tells us that when Christ in his Infancy was entring into Hermopolis there stood near the way an exceeding high tree which as our Saviour passed by did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow down his branches to the very ground and thereby owned and made obeisance to its Lord Of this Miracle Maldonate saith Meritò Traditio videri potest 'T is a Story that well deserves the name of a Tradition and Sozomen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Story and some other miraculous ones too about the same Tree are testified by the Inhabitants of Egypt and Palestine But are we therefore obliged to believe them with the same credit which we give to the Gospel No though all
was the day of Christ's Passion their Sabbath of his Buriall and our Lord's day of his Resurrection 'T is mentioned by Tertullian who saith Die Dominico jejunium nefas ducimus To fast on the Lord's day we count it sin 'T is mentioned by Nazianzene who styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 'T is from the great Probabilities given us in the written Word and the pregnant Testimonies of Antiquity that the Reformed Church doth observe this Tradition which concerns the Lord's day with greater strictness then the Roman They tell us again that the Baptism of Infants is an Apostolicall Tradition we are so far from contradicting them that we do not onely practise it our selves but maintain it against all Opposers because 't is mightily countenanced in Sacred Writ and commended to us by all Antiquity I remember Dionysius the Areopagite if he that goeth under that name be indeed the man tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Children who were yet uncapable to understand the Mysteries of the Gospel were made partakers of Divine Regeneration and saith that the Church observed this Practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taught so to doe by ancient Tradition Accordingly Nazianzene thus adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hast thou an Infant let him be sanctified from his Infancy And so St. Cyprian and other Bishops give their Judgments Prohiberi non debet Infans qui recèns natus c. The Infant that is but newly born must not be debarred from Baptism Whoever denied this was condemned by the Church and accordingly the Council of Carthage which consisted of two hundred and seventeen Fathers passed this Sentence upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever denieth that little Children newly dropped from their Mothers Womb ought to be baptized let him be Accursed These and the like Authorities do induce us to believe that the Baptism of Infants though no-where in plain terms commanded in Scripture is yet a Divine Tradition and upon that well-grounded Confidence our Church doth as constantly practise and as strongly defend it as ever theirs did or can do They tell us again that the Institution of our Christian Festivals and the observation of Lent are Apostolicall Traditions Well though they will find it a difficult task to prove them such though the first Institution of Lent is by some ascribed to Telesphorus and though about the observation thereof there was and that very early too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubts and various opinions as Irenaeus and Eusebius tell us yet because our Christian Fasts and Festivals are very suitable to Scripture-Rules and were observed as great helps to and expressions of their Devotion and Piety by our religious Ancestours and indeed the Universality of the Christian Church we do readily embrace and practise both But when our Adversaries press upon us under the notion of Apostolicall Traditions many things of Faith and Worship defined in their late Conventicle of Trent though altogether unknown to the first and purest Ages of the Christian Church and contrary to the written Words we find reason to lie under the Anathema's and Excommunication of the Roman Church rather then to comply witâ— it in those Doctrines and Practices of theirs whicâ— are so exceeding far from being Apostolicalâ—â— They tell us indeed that their Veneration 〈◊〉 Saints is practised juxta Catholicae Apostolicae Ecclesiae usum à primaevis Christianae Religionis temporibus receptum according to the use of the Catholick and Apostolick Church and was received from the beginning of the Christian Faith whereas the Invocation of Saints now practised in the Roman Church is not mentioned by any of the Fathers till above two hundred years after Christ and consequently cannot be imagined to be an Apostolical Tradition And as for the Roman Custom of Praying for the dead by the Practice whereof in former Ages they would fain establish their Doctrine of Purgatory and that especially to keep up the credit of their dear Indulgences though we find this excess of groundless and uselesse Charity used in the Christian Church and that somewhat early too though St. Cyprian in the third Century mentions Oblatio pro Dormitione Deprecatio nomine defunctorum though Tertullian in the same Century mentions Oblationes pro defunctis nay more though Dionysius the Areopagite who if he be the man lived in the first Century tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Priest makes an holy Prayer for or over the dead yet none of all these do assert this Practice to have had its Originall from any Divine or Apostolicall Tradition as the Roman Church contends Tertullian indeed concerning this and some other Practices used in his time confesseth thus Si legem expostules Scripturarum nullam invenies If you require a Scripture-command for this and that there is none to be found upon which score he ascribes these things to Tradition but whence that Tradition took its rise he doth not tell us But the truth is St. Chrysostom doth who in the behalf of persons deceased in the Guilt of sin exhorts his hearers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us assist and succour them to our utmost power But what can surviving persons doe for the relief of departed Sinners he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us both pray for them our selves and beseech others to doe so too And that the Dead should be particularly remembred in the Prayers of the Church at the celebration of the Lord's Supper he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ordained by the Apostles and that not in vain And that this Practice spred and continued in the Church after St. Chrysostom's time is evident from that expression of St. Austine Non parva est universae Ecclesia Authoritas quae in hac consuetudine claret ubi in precibus Sacerdotis quae Domino Deo ad ejus Altare funduntur locum suum habet etiam commendatio Mortuorum 'T is clear indeed from these words that to remember the dead in their most solemn Prayers at the celebration of the Eucharist was grown in St. Austine's time the generall Custom of the Church but that this Custom had its Originall from the Apostles he doth not say Nor indeed could this be the Institution of the Apostles that there should be a particular Commemoration of the dead and a solemn form of Prayer put up to God on their behalf at the administration of the Lord's Supper if that Observation be true which Chemnitius ascribes to St. Hierom St. Gregory and others in these words Apostolos ad solam Orationem Dominicam celebrâsse actionem Mysteriorum Divinorum If this be so that the Apostles themselves used no other Prayer but the Lord 's alone at their Celebration of the Eucharist how can it be imagined that those solemn Supplications which in after-times were made for the dead at the Altar should be of
his Greatness Splendour and Magnificence that Doctrine which asserts his Power to dispense with Vows Oaths and in several cases with Matrimonial Contracts either to allow or null them that Doctrine which assigns him a Power more then ordinarily Ministeriall to pardon Sin and deliver whom he will from Purgatory c. makes for his Wealth and fills his Bags apace And if so if these and other Doctrines do bring in such a Revenue to the Roman Bishop and many more of his Church too 't is very likely that they will be so kind to themselves as to plead for those Traditions by which alone those Doctrines can be maintained That the Bishops of Rome have the usual Infirmities of other men and may perhaps fail now and then in matters of Morall Concern I think no man denieth 'T is a bug word that Baronius speaks of Pope Vigilius whom he calleth a Thief a Brigand c. and 't is no great Commendation which Bellarmine gives of John the Twenty third when he doth acknowledge him to have been a man vitae dissolutae of a loose and dissolute Conversation so dissolute that fifty three severall Articles that concerned his Manners for in Points of Faith the Pope though an Heretick must not be thought to erre were exhibited against him in the Council of Constance and proved by sufficient Testimonies These two Instances not to name the Sorceries and Treasons of Gregory the Seventh nor the Concubine of Nicholas the Third and to passe by the late pretty stories of Donna Olympia who governed the Roman Chair as Themistocles his little Son ruled Athens are more then enough to evidence that even his Holinesse himself may erre in point of Morality And since other Vices are incident to the Bishops of Rome why should we think it impossible for them to be a little tainted sometimes with those small Infirmities of Covetousness Pride and Ambition Though St. Bernard indeed might tell his friend Pope Eugenius Apostolis interdicitur Dominatus Christ forbad his Apostles to exercise any Despotick Power at least over one another yet perhaps Boniface the Eighth might have in him some little remainders of unmortified Pride which might prevail with him to accept the Title from others yea and to style himself too Mundi Dominum the Lord of the World And though Alexander the Fifth who professed himself a rich Bishop a poor Cardinall but a mere beggarly Pope might perhaps deserve that Character which St. Paul requires in a Bishop not greedy of filthy lucre yet what may we think of John the Twenty Third who was so covetous of Money and heaped up so much Treasure that he thought himself concerned to brand that man for an Heretick who should dare affirm that Christ and his Apostles had no Possessions in the World Now then if the Roman Bishops as well as other men may possibly so far forget themselves as to be guilty of Ambition and Avarice 't is not reasonable that we should admit their Testimony for the Justification of those Traditions wherein their own Advantage and Honour is so very much concerned they are Parties so mightily interessed in this Cause that there is ground enough to suspect their Evidence and to imagine that they will represent the matter not impartially as it really stands but with those favourable Constructions or false Glosses and Equivocations which an ambitious or covetous heart may probably suggest and a bad Cause doth certainly require But 2. Although the Testimony of the Roman Bishops should be admitted for the justification of their own Traditions should we be so kind as to accept their Evidence in a Cause which so deeply concerns themselves nay should we pass a candid interpretation upon it and suppose it to be impartial yet neither so would it doe their work nor prove firm sure and cogent See why upon a double ground 1. The Testimonies of several Roman Bishops especially those early ones who would indeed have been very credible Witnesses in any matter which concerns the Church have been counterfeited and notoriously forged Methinks we may use the same Consideration to invalidate the Testimony of any Roman Bishop which Bellarmine himself doth to weaken and take off the Evidence of a Roman Cardinall We find what horrid Crimes if Simony Heresie Sorcery and Adultery be such indeed are by several Authors laid to the Charge of Pope Gregory the Seventh And because these detestable Villanies do much reflect upon the Honour of the Roman See and do intrench too much upon that Fundamental Point of the Pope's Infallibility 't is the great endeavour of Bellarmine by all ways and means to wipe off this Guilt and to make the world believe that all these Vices objected against as he styles him an innocent Pope were but unworthy Reproaches and base Calumnies that were raised by Tilmannus and the Centuriatours out of a forged Book that was fathered indeed upon Cardinal Benno but was probably written so Bellarmine would have it by some Lutheran or other This kind of Argumentation we may justly retort upon the Roman Church who justifie their own Traditions and unjustly charge us with Heresie as having departed from the true Faith of the Primitive and Catholick Church and this they would fain prove by Testimonies produced out of some Writings which are ascribed to several ancient Bishops of Rome whereas 't is very certain that those Writings neither were nor could be theirs 'T is the great Honour of the Roman See that in the three first Centuries the Bishops who governed that Church were very choice and excellent Persons we reade that Thirty and one successive Bishops of theirs even from Linus to Sylvester if we except but Hyginus and Pius who lived under the kinder Empire of Antoninus Pius were Martyrs or Confessours at least The memory of these Champions and stout Assertours of the true Catholick Faith being precious and their Authority being venerable in the Church of Christ some well-wishers to the present Roman Church that there might be some pretence of great Antiquity for their superstitious Novelties have written such and such Epistles Constitutions and other Tracts in the names of these Primitive Roman Bishops which they have published and sent abroad into the world with as much confidence as if they were genuine and authentick indeed What Authority such Epistles have in the Roman Church we learn from Gratian who equals them to the Definitions of General Councils and is not ashamed to make St. Austine say that they are equal to the very written Word of God But St. Austine is so much wronged in being produced by Gratian as the Authour of such an intolerable Assertion that Bellarmine who for once hath something more of Modesty doth thus excuse it Deceptus est Gratianus ex depravato Codice quem ipse habuit beati Augustini Gratian was deceived by a corrupted Copy which he had of St. Austine's Works But however though Bellarmine dare not equal these Decretall Epistles
No man shall be admitted to accuse a Bishop till first his quality be duely examined nor shall every fellow be suffered to exhibit Articles against the Governours of the Church And as every man might not accuse a Bishop so whosoever wrongfully did it though it were but a Bishop elect and yet to be ordained he was severely punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let his Penalty be a long Excommunication So saith the Canon-Law So then since there is an Indictment of no less Crimes then Atheism and Heresie drawn up and exhibited against several Bishops and those of the Roman See too who claim a Superiority over all Bishops besides as being the onely Successours of the Prime Apostle and the immediate Vicars of Christ 't is of a considerable Concern that what is thus alledged against them be well proved too And here that Pope Marcellinus offered Incense to Idols might be proved with ease and evidence enough but because he did it barely for fear of Diocletian and afterwards repented and became a Martyr we pass him by Rhenanus saith of Pope Zephyrinus Episcopus Romanus Montanizat The Bishop of Rome embraceth the Heresie of Montanus So Tertullian who was too much of the same Opinion witnesseth too That Pope Honorius the First was a Monothelite and denied the distinction of two Wills in Christ we have the Testimonies of Pope Agatho Leo the Second Adrian the Second besides the Evidence of the Sixth General Council wherein he was publickly condemned for an Heretick That Pope Liberius and his Antipope Felix were Arrians is testified by Athanasius and St. Hierom too Nor need we be ashamed to produce the Testimony of Calvin and Erasmus who do both affirm that Pope John the Twenty second denied the Immortality of the Soul And what if we mention that Expression of Picus Mirandula Alium meminimus Pontificem qui nullum Deum credens c. We remember another Pope who believing that there is no God c. But that of the Council of Basil must not be forgot which having voted a General Council to be above the Pope could not possibly give a better Reason for it then this Multi Pontifices in Errores Haereses lapsi esse leguntur c. 'T is recorded that many Popes have fell into Errours and Heresies c. And the truth is there is no Pope who stifly maintains those Doctrines which assert the worshipping of Angels Saints Images Reliques a Morsel of Bread or a Consecrated Wafer but is a down-right Heretick and since he is so we cannot so far betray our own Reason as to rest satisfied and be convinced that such and such Doctrines which have no Countenance in Scripture are Apostolical by the Testimony of any Roman Bishop who notwithstanding the Pretence of his Infallibility is proved to be obnoxious to gross Errours even Heresie and Atheism it self as well as other men But III. The Champions of the Roman Faith do endeavour to justifie their unwritten Traditions by the Testimonies of the Fathers who are produced as Witnesses which seem in their account to speak a great deal for them Thus Bellarmine cites Ignatius who is an early and substantial Witness indeed as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coetane Collegue and Scholar of the very Apostles themselves and of him Eusebius thus records 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exhorted the Christians to stick fast to the Traditions of the Apostles and that they might be preserved incorrupt not long before his Martyrdom he judged it necessary that they should be written This Testimony is clear for traditions and so is that of Dionysius the Areopagite too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The first Founders of the Ecclesiastical Hierarchy the Apostles delivered to us Heavenly Mysteries by Instructions written and unwritten according to the Sacred Laws And thus great St. Basil too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To persevere in unwritten Traditions I think 't is Apostolical And so Tertullian also mentions several particular Observations quas sine ullo Scripturae Instrumento solius Traditionis titulo exinde Consuetudinis patrocinio vindicamus c. which the Church practised and defended without the Authority of any Scripture upon the bare credit of Tradition and the Patronage of Custom c. Now this being Argumentum Achilleum one of the strongest Arguments which the Romish Church can possibly urge for their Traditions we shall give an Answer to it in some distinct Particulars 1. Whatever Traditions are expresly and dogmatically delivered by the Vniversality of the ancient Fathers we do readily embrace own and defend That Expression of St. Basil the Great we do willingly close with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Doctrines are to be reverenced and for as it were their hoary Antiquity they deserve a Veneration But withall those Doctrines that may justly challenge a respect for their Age must be such as were generally received believed and practised according to that Rule which Vincentius Lyrinensis gives us Id teneamus quod semper quod ubique quod ab omnibus creditum est Let us hold that which hath been believed at all times in all places and by all Christians And for this St. Austine gives this Reason Illa quae non sunt scripta sed tradita custodimus quae quidem toto terrarum orbe observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas commendata atque statuta retineri sicuti quòd Domini Passio Resurrectio Ascensio in Coelum adventus de Coelo Spiritûs Sancti anniversariâ Solennitate celebrantur siquid aliud tale occurrerit quod servatur ab universa quácunque se diffundit Ecclesia This Expression commends the belief and practice of those Traditions supposing them to be the Institutions either of the Apostles themselves or ancient General Councils which were unanimously observed by the universal Church But now that such and such traditional Doctrines and Vsages were indeed generally received by the whole Christian Church we must have clear Proofs from credible Witnesses that have given Testimony thereunto throughout all the respective Centuries and Ages of the Church This is no more then was urged long since by Gregory Nyssene for the Ratification and full Establishment of all such Vsages and Doctrines as pretend to Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this and nothing lesse is sufficient for the Proof of our Assertion that we have a Tradition derived to us from the Fathers as it were a certain Inheritance descending by entail from the Apostles by those Saints who were all along their Successours And this is the onely thing which we demand from the Roman Church being ready to acknowledge the Truth of all Doctrines and the Equity of all Practices which the Vniversality of the Fathers have left upon Record as things believed and done in the first and purest Ages of the Church And thus to doe
God To style himself by this humble Title he took occasion from the Pride and Arrogance of John called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch of Constantinople which being at that time the Imperial Seat this John had took upon him the Title of Vniversal Bishop whereof Gregory thus complains O tempora ô mores Ecce destructae urbes eversa castra c. tamen Sacerdotes qui in pavimento cinere flentes jacere debuerunt Vanitatis sibi nomen expetunt novis prophanis vocabulis gloriantur With this Expression of Gregory the Great agreeth that of Vspergensis Rogatu Bonifacii Phocas constituit Sedem Romanae Apostolicae Ecclesiae Caput esse omnium Ecclesiarum nam antea Constantinopolitana Ecclesia se scribebat primam Omnium Phocas at the Request of Boniface ordained that the See of Rome should be Head of all Churches for before that time the Church of Constantinople did write herself the Prime of all Churches And if so how can it be imagined that the Primacy of the Roman Bishop should be acknowledged and granted as Bellarmine contends by the sixth Canon of the very first General Council No the certain truth is this Canon was unworthily corrupted in favour of the Roman Bishop and although our Adversaries cannot for shame acknowledge their own corrupting of Councils yet they cannot deny but that it hath been familiarly done by other persons Nay doubtless in some cases they themselves pretend the Corruption of Councils when in truth there was no such matter For if the Authority of such or such a Council be urged against the Roman Church and cannot otherwise be well escaped they have no other Shift to save themselves but onely to pretend that such and such a Canon which they cannot answer is false and counterfeit 'T is a certain Truth that their Pope Honorius was condemned for a downright Heretick by the sixth General Council which consisted of an hundred and seventy Fathers assembled at Constantinople so 't is recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one The Council condemned Honorius and some other Assertours of the same Opinion as Hereticks that fought against God And that this Sentence was just Photius thus assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they brought them under a righteous Condemnation But will the Roman Church contentedly suffer any Bishop of theirs to be condemned branded and recorded for an arrant Heretick and plead nothing in his behalf What would then become of their dear Infallibility what would then become of Pope Agatho's Letter to the sixth General Council wherein he bragged that the Bishops of Rome never erred in Points of Faith Or will the Roman Church acknowledg that a General Council may be mistaken and that in a matter of so great Concern to themselves as they take the Infallibility of their Bishops to be 'T is a shrewd Dilemma that our Adversaries lie under in this case For if Honorius were certainly an Heretick their Infallibility ceaseth but if Honorius were no Heretick then may General Councils erre which the Roman Church is loath to grant Well to secure the Credit of Honorius and the Authority of that General Council which condemned him too Bellarmine invents this trick and tells us Erat Consuetudo Graecorum ferè ordinaria corrumpendi libros c. It was even the familiar Custom of the Grecians to corrupt the Copies of Councils And that it was so indeed in the case of Honorius he takes for granted Sine dubio Honorii nomen inter eos qui damnantur à sexta Synodo insertum esse ab aemulis Romanae Ecclesiae c. Without doubt the name of Honorius was inserted among those Hereticks whom the sixth Council condemned by some persons that bore no good will to the Roman Church Thus would the Cardinal make the world believe that what Canon soever spake any thing against a Bishop of his Church must certainly be corrupted and forged by the Grecians who as he intimates had no great Kindness for the Roman See And methinks if Bellarmine be real in what he saith if he did verily suspect that such and such Councils were indeed corrupted and forged by the Grecians as being disaffected to the Roman Church we have greater cause to be jealous that such and such Councils have been miserably corrupted and forged by the Latines who are sworn enemies to every Church which differs from their own For since 't is evident that they have made so bold with that famous Council of Nice as to falsifie a Canon of theirs we cannot think that they have so great a Veneration for any other Council besides but that they will corrupt and forge them even as oft as their Interest doth so require And since 't is thus since by the Confession of our Adversaries themselves such and such particular Fathers have strangely erred since the most Learned men of the Roman Church have acknowledged that even Popes and Councils have been if not mistaken in themselves yet basely corrupted by others we cannot think our selves obliged to accept the Authority and Testimonies of such Fathers Popes and Councils as sure and infallible Proofs of those Traditions which are now received in and recommended by the Roman Church though neither attested by the Vniversal Church nor warranted by the written Word of God And upon this score we can doe no less then wonder at the strange Confidence and unparallel'd Presumption of the Council of Trent and their Abettours who dare at least equal their own Traditions which stand upon such uncertain and slippery Grounds even to those Holy Scriptures which are universally owned and infallibly proved to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure and undoubted Word of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS Chrysost ad Col. c. 1. v. 1. Theophyl in Argum. Epist ad Col. Oecum in Argum. Epist ad Col. Chrys ad Col. c. 1. v. 1. Chrys ad Col. c. 1. v. 2. Theophyl in locum eundem Oecum in locum eundem Theoph. in Argum. Epist ad Col. Theodoret. in Argum. Ep. ad Col. The◠Col. 1.2 Joh. 1.17 Origen in Joannem Erasm in Joann c. 1.17 Cast in Joann c. 1.16 Acts 7.38 Chrys in Joan 1.17 Theophylact. in locum Chrys in locum Galat. 3.19 Act. 7.38 Grot. in Heb. 2.2 Exod. 20.1 Deut. 5.24 Gregorius Naz. Orat. 49. Chrysostomus in Act. 7.30 Dionys Areop Coelest Hierarchiae c. 4. Dionys ubi supra Joseph l. 1.5 August Contra Adimantum c. 9. Cael. Rhodig l. 18. c. 19. Seneca Epist 9. Deut. 33.1 2 Pet. 1.20 Heb. 1.1 2 Pet. 1.21 Ezek. 11.5 Pearson on the Creed Epiphanius in Ancor Gal. 4.6 Rom. 8.9 1 Pet. 1.11 Rom. 1.9 Heb. 1.2 Ephes 4.11 Rom. 1.5 1 Pet. 1.1 1 Cor. 11.23 Gal. 3.24 Psalm 40.7 Joh. 5.46 Luk. 24.27 Act. 13.27 Matt. 1.22 Luk. 24.44 Matt. 26.54 Act. 3.18 Act. 1.1 Act. 9.20 2 Cor. 4.5 Maldon in Luc. 24.27 Cornel à Lap. in Heb. 10.7 COROLLARIES Cael. Rhodig Antiquit. l. 30. c.