Titulus the Title of his whole Book which comprehends the summe of all his following Discourse and sheweth that his design was to treat of nothing else but Christ is the acknowledgement of Erasmus who denieth St. Matthew's Title so to be and doe And what is the Subject Matter of St. Luke's Gospel himself acquaints his friend Theophilus The former Treatise have I made of all that Jesus began both to doe and teach Partitus est omnem Christi Vitam in Facta Doctrinam saith Erasmus St. Luke doth here divide the whole Life of Christ into the Miracles which he wrought and the Sermons which he preached and tells Theophilus that these two were the great Contents of his former Book Thus Grotius Haec verba brevem Evangelii descriptionem continent These words contain a short description of St. Luke's whole Gospel and shew that Christ is the Subject of it And as for the Acts of the Apostles Quid aliud est quà m Evangelii pars saith Erasmus What is it else but a part of the Gospel What contains it but an History of what the Apostles did and suffered upon the Account of Christ And what Saint John our fourth Evangelist treats of the very first line of his Gospel tells us In the beginning was the Word 'T is but one Word that makes up his whole Book and that Word is Christ So then 't is clear enough that Christ is the onely Subject of all four Gospels but what do the Epistles treat of St. Matthew Mark Luke and John do write of Jesus but what doth St. Paul doe 'T is sure that no Apostle preached no Apostle wrote so much as he but what 's his Subject The Text answers He preached Jesus himself confirms it We preach not our selves but Christ And as he preached so he wrote too 't is easily seen that in all his Epistles there are but few Passages to be found that do not one way or other relate to Christ So that upon the whole matter we may safely say as Maldonate doth Tota Scriptura Christum loquitur The whole Scripture speaks of Christ So Cornetius à Lapide too Tota Scriptura pro Argumento suo habet Christum tota circa Christum versatur All the Bible the Old Testament and the New Moses and the Prophets the Evangelists and the Apostles do all treat of Christ as Christ is the Authour of all Scriptures so is he their great Subject matter too And if so we may well conclude that the whole Bible is what the Text styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ And since 't is so these Inferences will undeniably follow I. That the Scriptures have in them more of Excellence Wisedom Purity and Holiness then any or all other Writings whatsoever Indeed there may be and certainly is somewhat of worth in many other books besides 't is possible sometimes to find Gold among rubbish and a Jewel may lie upon a dunghill That there are many things of great use in Humane nay in Heathenish Authours no sober person that reads and understands them will deny So excellent are the Writings of Plato that I find him styled alter Moses a second Moses and the Ancients commonly surname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato the Divine Such are the Morals of Plutarch a man styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Venus of all Philosophy that it was judged the fittest book to be preserved if all books were to be burnt but one Nay so choise an Authour is that very Poet Homer that Dionysius calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Divine And methinks that little Poem of Pythagoras deserves its name and those few lines of his are justly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verses of Gold What great use may be made of Heathenish Moralists Historians and Poets we learn from those great Examples and learned men the Primitive Fathers Justine Martyr Clemens Alexandrinus Origen Epiphanius c. and amongst the Latins Tertullian Austine Hierom Cyprian Lactantius and many others who overthrew the Idolatry of the Gentiles and convinced the Nations of their abominable Superstitions and Practices by the clear Testimonies of their own Writers And in so doing these great Luminaries of the Christian Church did but follow the Example of St. Paul who to convince Pagans and Infidels took Arguments from their own Authours and translated some Verses of Callimachus Epimenides Menander and Aratus into the Word of God and thereby made them sacred And doubtless there is a great truth in that expression of Scultetus Fructuosè ancillantur Sacris c. The Testimonies of Humane Authours do contribute a great deal towards the Confirmation of many Truths and the better understanding of the Oracles of God And if there be such a worth in the writings of other Authours who were but Men what value shall we set upon the Scripture which is the undoubted Word of God If the Laws of Solon be choise what is the Law of Moses If the Ethicks of Aristotle Epictetus Hierocles Cicero Seneca and many others be excellent what then are the Proverbs of Solomon If the Discourses of Plato be Heavenly what then are the Sermons of Christ Nay if the Epistles of St. Austine St. Hierom St. Bernard and other Fathers be even Divine what are St. Paul's then Remember other Writings are but the Writings of Men but these are God's other Books at best contain but the word of such and such a Saint whereas our Bible contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ II. That every man stands obliged readily and firmly to believe whatever the Scriptures contain and assert to be a Truth I remember St. Paul demands of Agrippa Believest thou the Prophets and our Blessed Saviour himself demands of Martha Believest thou this Certainly were not man grown strangely sottish such demands as these would have no place and yet methinks 't is a stranger Question which Christ put to the Jews How shall ye believe my words But what should hinder Is it possible for man to pretend any reason why the words of Christ should be so much as once suspected So great is his Authority so unquestionable is his Veracity that his bare affirmation is a sure ground of Faith Thus the Evangelist The man believed the word But what moved him so to doe the Text answers and assigns this Reason of his faith The man believed the word that Jesus had spoken And such is every word which our Bibles contain 't is the Word of Jesus and upon that score if we are the Disciples of Jesus we stand obliged to doe what his other Disciples formerly did They believed the Scripture and the word which Jesus had said The truth is the whole Scripture is nothing else but a Systeme of Words and Sentences which Jesus hath said and caused to be written and if so there is not a Verse there is not a Line to be found but requires and
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
not the Bishop not their Ministers onely but the common people even all that professed the Faith of Christ too The first thing considerable in the Text and which alone I shall here handle is the Matter or Object of that Study whereunto St. Paul doth here invite the Colossians and all Christians whatsoever and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ the Law and the Gospel Moses and the Prophets the Evangelists and the Apostles the Old Testament and the New Now that whatsoever is contained in any of these most certainly is and may therefore most justly be styled The Word of Christ is evident upon a twofold ground 1. Christ is the Efficient Cause of all the Scripture each of the Testaments hath him for its Authour See this distinctly in three Particulars First Christ is the Great and undoubted Authour of the Law The Evangelist indeed tells us The Law was given by Moses but how that was Origen tells us who thus distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We understand that the Law was given by Moses but not from him Doubtless Origen means the same thing which Erasmus thus expresseth Moses Legis Author non fuit Moses was not the Authour of that Law no Castalio tells us Quòd Lex data est Divini fuit Beneficii The giving of the Law was from the Kindness of God As for Moses 't is said he received the lively Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostom he received the Law from another and so proved not the Legislator to establish and make the Law but a Minister an Herauld a Scribe to receive proclaim and write it So that Ebion that pestilent Heretick had no reason to think Moses who is said to have given the Law to be upon that score a greater man then Christ But although the first Promulgation and Delivery of the Law upon Mount Sinai cannot possibly be ascribed unto Moses yet it seems very clearly to be attributed unto Angels Thus St. Paul For if the word spoken by angels was stedfast c. What word was that Theophylact tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle means either the Decalogue or generally all Commands dispensed by Angels under the Old Testament Thus St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decalogue the Commandments Lex Mosis the Law of Moses so Grotius And of this Law the Apostle doth elsewhere thus affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ordained by Angels How so Ministerio Angelorum by the Ministery of Angels so Clarius 'T is the observation of Grotius that the Law was pronounced by some one of the Angels others attending round about him And that the Law was indeed delivered by some one single Angel we learn from that of St. Stephen This is that Moses who was in the church in the wilderness with the angel that spake to him in the mount Sina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Angel the expression imports that it was some one particular Angel who pronounced the Law But what and who this Angel was 't is somewhat uncertain Grotius saith it was unus ex praecipuis Angelis one of the chiefest Angels it was such an Angel as was counted worthy to represent the person and bear the name of God So Moses tells us God spake all these words And as Moses gives him this glorious Title so doth this Angel himself assume and own it I am the Lord thy God c. And that he was so indeed the people believed The Lord our God hath shewed us his glory and we have heard his voice we have seen this day that God doth talk with man c. From these expressions several Interpreters do gather that this Angel who delivered the Law was the Second Person in the Trinity whose various Appearances under the Old Testament were nothing else but as St. Austine calls them Symbola Praeludia Incarnationis the Symbols Tokens and Essays of his Incarnation This is that which Nazianzene confidently affirms Filium Dei in Monte Sina cum Mose locutum esse scimus That the Son of God upon Mount Sina did discourse with Moses is a thing that we know And to this purpose doth St. Chrysostom expound that passage of St. Stephen He was in the wilderness with the angel What Angel means he St. Chrysostom answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the Son of God whom he calleth an Angel and again a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression sheweth that the Angel who appeared to Moses was the Angel of the great Counsel and who is that Dionysius the Areopagite answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus himself And indeed that it was some Person of the Blessed Trinity that delivered the Law was the Opinion not onely of Philo the Jew but of St. Cyprian Justine Martyr Tertullian and some other Fathers of the Christian Church who affirmed with one consent revera fuisse Deum that it was God indeed But let us admit the Opinion of these learned and pious men to be a mistake and that of St. Dionysius to be a Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures teach us that the Divine Law was handed to us by Angels so Josephus too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our most excellent Doctrines and most holy Precepts were delivered to us by Angels Well suppose it be certain that Angels properly so called had to doe with the delivery of the Law yet this doth no way hinder but that Christ may be and surely is the Legislatour still for whatever this Angel whoever he was delivered upon Mount Sina was the Dictate of God So the same Authours tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law was given by God so Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law was delivered by Angels who had learn'd and received it from God so Josephus And what Person of the Godhead it was Saint Austine thus informs us Quemadmodum Verbum Dei quod est Christus loquitur in Propheta sic in Angelo loquitur As the Word of God which is Christ speaks in a Prophet so doth he speak in an Angel too I remember Caelius Rhodiginus tells us that the Law-givers of the Nations were very ambitious to make their Subjects believe that all the Laws which they established were derived from some Deity or other Thus Trismegistus fathered his Laws upon Mercury Draco and Solon theirs upon Minerva Zamolxis his upon Vesta Plato his upon Jupiter and Apollo Numa his upon Egeria c. Now that Divine Honour which they sought for their Laws ours hath which undoubtedly is the Law of a God or as my Text words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Christ that Glorious Law-giver with whom those of this World whom Seneca mentions for the wisest Solon Lycurgus Zaleucus Charondas c. are not once to be named Secondly All the Prophecies of the Old Testament have Christ for their
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
at the Pleasure of the Pope's Mercy and the Offender's Purse And methinks 't is strange that such a Tradition as this which can never be delivered from the just imputation of encouraging Vice should because mentioned by Origen and his Followers be declared Apostolicall and equalled to that written and sure Word of Christ from which it receives sufficient Confutations but nothing of Countenance whatever the Romish Church may pretend But alas Origen is but one of many that are cited as Patrons and Abettours of the Romish Traditions there is another Person as well as Origen who lived as Eusebius words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very next Age to the Apostles whose Testimony is often urged in this matter too I mean Clemens Alexandrinus who flourished in the reign of Commodus and was the Scholar of Pantenus which two were the first that I meet with who delivered the Principles of Christian Religion in a Catecheticall way in publick Schools and for that deserve an Honour What Eusebius reports concerning this Clemens cannot be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man's Books are full of much excellent Learning so excellent that Chemnitius saith expresly of him In tota Antiquitate habitus fuit vir celeberrimus In all Antiquity there was not a man so famous as he But yet for all that he fell into many strange and heterodox Opinions such I suppose as our Adversaries themselves will by no means allow He telleth us that our Blessed Saviour preached but one year onely that the Apostles being departed from the World preached to the Dead and converting some of them raised them to life again He countenanced the Tenets of Anabaptists that Christians ought not to swear nor implead one another before any Tribunal whatsoever He affirmed that if men who were once Baptized and enlightned fell into Sin God perhaps might grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place of Repentance for once or twice but no more for ever and yet notwithstanding as if he had forgot himself and were not constant to his own Opinion he saith elsewhere that if men repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no place either in this world or in the next void of the Goodness of God And methinks if this excellent and learned Person were betrayed into such gross and absurd Opinions as are directly contrary to the written Word through those Traditions which had even thus early crept into the Church and were fathered upon St. Paul St. Peter and other Apostles we must beg and may justly expect our very Adversaries pardon if we still suspect that such and such Traditions mentioned by this Clemens are very far from being as Bellarmine contends Apostolicall But although Clemens Alexandrinus fell into such erroneous and fond Opinions that they have given the Church just occasion in doubtfull matters to like his Testimony so much the worse yet what hath Tertullian done to forfeit his Credit and so far to blemish his Reputation that the large Testimony which he also gives in the case of Traditions should be questioned too Tertullian was indeed a learned Preacher of the African Church a man that confuted Marcion and wrote excellent Apologies for the persecuted Saints of God a man that is styled by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most famous of all the Latine Writers and yet notwithstanding when he treats of Religious matters not contained within our Bibles we have too much ground in some things to suspect his Judgment too and for so doing Bellarmine himself hath given us his own Example 'T is notoriously known that this Person of excellent Parts shewed himself to be but a son of Adam when not finding that Respect from the Roman Clergy which he might have expected through Discontent and Anger he miserably fell off from the Orthodox Christians and took up the detestable Opinions of that Phrygian Heretick Montanus What were the Opinions of this Montanus Apollonius in Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This was he that taught the world to dissolve that sacred bond of Wedlock this is he that taught his Disciples such and such Doctrines tanquam à Paracleto traditas saith Chemnitius as if he had received them from the Blessed Spirit of God this is he whom his Followers took to be the Paraclete but whom sober persons looked upon as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man possessed and acted by the Devil who had two women Priscilla and Maximilla to be his Prophetesses And certainly if this Montanus were such a monstrous Villain 't is as well sad as strange to think that such a man as Tertullian was should ever be so much transported with Passion upon such and such Neglects or perhaps Indignities received from some Clergy-men at Rome as to make such a Defection from the true Faith as if for some Affronts received from some particular persons he meant to revenge himself upon the whole Christian Church by patronizing the cursed Doctrines of so vile an Heretick But however since 't is clear that he did so we are by no means bound to believe what indeed he himself doth never affirm that all those Traditions which we find recorded in his Writings are of Divine Originall because we have ground enough to suspect that he might receive some of them at least from Montanus or some other unwarrantable hand rather then from Apostles or Apostolicall men But may not St. Cyprian pass for an unquestionable Witness if Tertullian do somewhat fail Was not this Cyprian the renowned Bishop of Carthage the stout Champion of Christ's true Religion yea and his faithful Martyr too And doth not this eminent Person give Testimony to justifie some of those Traditions and to prove them Apostolicall which are now received in the Roman Church and yet have not the least Countenance from the written Word of God What Great St. Basil once said of Dionysius Alexandrinus may without any Affront or Injury to St. Cyprian's name be affirmed of him too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We do not admire whatever that man said but some things we condemn too We are of St. Austine's mind who writes thus of Cyprian Cypriani literas non ut Canonicas habeo sed ex Canonicis considero Quod in eis Divinarum Scripturarum Authoritati congruit cum laude ejus accipio quod autem non congruit cum pace ejus respuo I do not take St. Cyprian's Epistles to be Canonical but I judge of them according to those which are such indeed Whatever therein agreeth with the Authority of Divine Scriptures to his honour I do applaud but whatever agreeth not with his leave I do reject 'T is evident by this Expression that although St. Cyprian were indeed what Nazianzene thought fit to style him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Name of the whole world though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Champion of the Truth yet it was St. Austine's Judgment
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.