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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65719	A treatise of traditions ...	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1740_pt1; Wing W1742_pt2; ESTC R234356	361,286	418

they should teach the People in which they profess that they comprized the whole Faith and all things necessary to be believed taught and done and yet make not the least mention of the Romish Doctrines § 1. Secondly From the Examination of a Bishop at his Ordination who though he was not examined touching one of the Roman Articles yet was he upon his belief of other Articles approved as one fully instructed in the Documents of Christian Faith § 2. The full agreement of the Eastern Churches with the West in this Matter § 3. Thirdly From the Ancient way of confuting Hereticks by producing the Apostles and the Nicene Creed and declaring touching other Doctrines not contained in them that they are of Curiosity not of Faith § 4. Fourthly From the ancient Treatises written on purpose to instruct Christians in the Articles of Christian Faith which contain none of these New Articles § 5. A Farther Demonstration that the pretended Traditions of the Church of Rome were not received anciently as Articles of Christian Faith or as things necessary to be believed or practised by all Christians may be taken from the instructions given to the Clergy concerning what they were to teach the People committed to their Charge For amongst these things we find all the positive Articles of the Faith of Protestants the whole Symbol of the ancient Church our whole Duty towards God and to our Neighbour all that we are to believe and pray and hope for but not one tittle of Romish Faith. In their Instructions quid sit a Presbyteris praedicandum what the Priests are to teach the People The a L. 1. c. 82. Capitular of Charles the Great b De Discipl Eccl. l 1. c. 102. Regino and c Decret part 6. 155. 161. Ivo tell us from the Councils of Rouën and Challon 1. That they are to preach to all in General § 1 That they believe in the Father Son and Holy Ghost one God Omnipotent who made all things and that the Deity Essence and Majesty of the Three Persons the Father Son and Holy Ghost is one 2. That the Son of God was incarnate by the Holy Ghost of the Virgin Mary for the Salvation of Mankind that he suffered was buried rose again the Third Day ascended into Heaven and is to come in the end of the World to judge all Men according to their Works that the Wicked with the Devil shall be sent into eternal Fire and the Just with Christ shall possess everlasting Life 3. That all Men shall rise again in their own Flesh 4. He is to teach them for what Crimes Men shall be deputed with the Devil Gal. v. 19 20 21. which the Apostle thus Enumerates Fornication Vncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murthers Drunkenness Revellings and such like They who do such things shall not inherit the Kingdom of God and therefore let all these things with all care be prohibited 5. He is to teach of the Love of God and our Neighbour of Faith and Hope in God of Humility Patience Chastity Kindness Mercy of Alms Confession and Forgiving our Brethren from the Heart for he that doth these and the like things shall inherit the Kingdom of God. Moreover they tell us from the Councils of Gangra Reims and Challon that every Priest must teach all his Parochians Symbolum orationem Dominicam the Creed and the Lord's Prayer and cause them to repeat them when they come to Confession at Lent and not administer the Sacrament to them till they can rehearse them because none can be saved without the knowledge of them in uno enim sides credulitas Christiana continetur for in the one is contained the Faith of Christians Ivo Ibid. c. 158. in the other is expressed what we are to ask of God and these things are so great that he who can fully understand them sufficere sibi credatur ad salutem aeternam understands what is believed sufficient to eternal Salvation And secondly Because in the Lord's Prayer are comprized all things necessary for humane Life and in the Apostles Symbol Cap. 159. sides ex integro comprehenditur the Catholick Faith is entirely contained and by learning it they would rightly learn sidem Catholicam the Catholick Faith. Hence then the Argument runs thus If the Faith of Christians was equally contained in many other Doctrines why did not the Church equally require her Clergy to teach them also to the People Why do these Councils say That her Eaith her Catholick Faith is entirely contained in this Creed of the Apostles and that the belief of these things is sufficient for the Salvation of him who fully understands them Sure there is some great Reason of that signal difference betwixt the Church of those Ages which say the Apostles Creed alone is that Faith without which nemo salvus esse potest no man can be saved and the present R. Church which saith of all her new Articles added to the Creed Haec est vera fides Catholica extra quam nemo salvus esse potest Ab illis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me erit curaturum Bull. Pij 4 ti This is the true Catholick Faith without which no Man can be saved betwixt that Church which only instructs her Priests to teach the Apostles Creed and that which maketh all her Clergy swear to hold all the Articles contained in the Creed of Pius the Fourth And also to take care that they be held taught and preached by all who do belong to their Care. 3dly § 2 That none of the Doctrines contained in the New Creed of Pius the Fourth and added to the Nicene Creed are ancient Articles of Faith will farther be made evident from the Examination which the ancient Canons of the Church required of him who was to be ordained Bishop Can. 1. Concil Tom. 2. p. 1199. For by the Canon of the Fourth Council of Carthage he was first to be examined si fidei documenta verbis simplicibus asserat Whether in plain words he asserted the Doctrines of Faith that is Whether he held the Father Son and Holy Ghost to be one God and the whole Trinity to be Co-essential Consubstantial Co-eternal and Co-omnipotent whether he held that every Person in the Trinity was perfect God and that neither the Father nor the Holy Ghost but the Son only was incarnate as being as to his Divinity the Son of the Father and as to his Humanity the Son of an humane Mother true God of his Father and true Man of his Mother receiving true Flesh from his Mother and having an humane rational Soul so that both Natures were in him that is he was God and Man one Person one Son one Christ one Lord Creator of all things which are and with the Father and the Holy Ghost the Author Lord and Ruler of

will flee Deceit Wisd 1.5 and from Thoughts that are without Understanding and will not abide when Unrighteousness cometh in Now saith he P. 72. if according to the Testimony of the Lord the Holy Spirit rests only upon the Humble and the Meek the Man who trembles at God's Word Et secundum mores hodiernos pauci admodum tales verisimiliter in conciliis sunt and according to the Manners of our Times 't is very likely that few such are in our Councils but of carnal worldly ambitious and contentious Men and of Men having that Knowledge which puffeth up turba solet adesse copiosa the Number usually is very great what necessity is there to believe that the Holy Spirit doth prevail in those Councils and move the Minds of them who always do resist and do oppose his Motions to those things which are most sound and salutary P. 73. If it be not from humane Infirmity but from the Guidance of the Holy Spirit that Councils cannot be deceived who can be sure this Holy Spirit will be present with the major part of an Assembly of such Men they being though in Profession Christians ye in reallity Men of the World who Joh. 14.17 saith St. John cannot receive the Spirit of Truth 2ly Because such corrupt Manners do provoke God in his righteous Judgment to give Men up to strong Delusions and to permit the great Deceiver to prevail upon them according to that Expression of St. Paul That evil Men and Seducers will grow worse and worse 2 Tim. 3.13 deceiving and being deceived Thus of the Times of Antichrist he hath foretold 2 Thess 2.9 10. That because Men received not the Truth in the Love of it therefore God should send among them strong Delusions that they should believe a Lye. And this Account St. Basil also gives of the forementioned Miscarriages of the Church Governors of his Time Ibid. p. 394. viz. That they befel them because being corrupt and abominable in their doings they had deserved the Punishment which the Apostle speaks of saying because they liked not to retain God in their Knowledge therefore he gave them up to a reprobate Sence and which our Lord inflicted on the wicked Jews to whom he therefore spake in Parables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not perceive the Divine Mysteries of the Gospel because they first had shut their Eyes made their Ears heavy and their foolish Heart was waxed gross that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by way of Punishment they might be subject unto Blindness in greater Matters Clemangis in this also follows the Sentiments of St. Basil For after he had abundantly declared the great Corruptions of their Manners who usually then met in Councils he puts this Question Ibid. p. 73. Quis certo possit scire an major pars concilij sit digna decipi who therefore can know surely whether the major Part of a Council be not worthy to be deceived 3ly Mens evil Lives had they no other Tempter do naturally incline them to cast off those Principles and Practices which contradict and do condemn their Actions and hinder their Pursuit and free Enjoyment of their sensual Appetites this they must be enclined to do partly to free themselves from the continual Gripings of an evil and condemning Conscience For as Theodoret observes They who have put away the upright Conscience do afterwards cast off the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they cannot bear the Accusations of a guilty Conscience And partly that they may exert more freely that natural Opposition that is in them to that Law of Holiness and Light by which their Actions are reproved according to that saying of our Lord Every one that doth Evil hateth the Light John 3.20 neither cometh he unto the Light least his Deeds should be reproved 'T is this Corruption of Manners which seemeth to have turned all the Severities of ancient Penance and all the wholesom Methods of Church Discipline into Formalities and Superstition into fruitless Pilgrimages the going barefoot the carrying wax Tapers the mumbling over a few Pater Noster's Ave Maria's or penitential Psalms which either the penitent doth not or at the least is not obliged to attend to and which have very little Tendency to the Conversion and Reformation of a Sinner but rather do encourage him to sin at such an easy rate 'T is this hath introduced so many easy Ways of Pardon and Justification Attritio ex turpitudinis peccati Consideratione vel ex Gehennae poenarum metu communiter concipitur Concil Trid. Sess 14. c. 4. Et eum ad gratiam dei in Sacramento poenitentiae impetrandam dispoint Ibid. vid. Catechism Rom. Part. 2. c. 5. §. 37 38. without the bringing forth Fruits meet for Repentance and taught even Councils to determine that Attrition or Sorrow out of apprehension of the Foulness of Sin or the fear of Punishment will dispose Men to obtain the Favour of God in the Sacrament of Penance So that if the vilest Wretch when going out of that World in which he hath lived most lewdly all his Life be afraid of Punishment for his Enormities or apprehensive of the Foulness of them as the more wicked he hath been the likelier he is and the greater Reason he still hath to be provided he be absolved by a Priest he must go out of the World in the Favour of God and in a justified Estate And if so what necessity is there of adding to our Faith Vertue and of patient Continuance in well doing that we may seek for Honour and Immortality or of following after Holiness and Purity of Life that we may see God Moreover Men by their wicked Conversations will be disposed to introduce and cherish such Doctrines as best comply with their impure Inclinations that they may have the greater Freedom in the Pursuit of their Ambition Covetousness and all their other sensual Appetities and may the better gratify those Inclinations And here we have a wide Door open at which the Innovations of the Church of Rome might enter seeing most of them have an apparent Tendance to the gratification of Pride and love of Empire of Covetousness and Ambition of Ease and Freedom from restraint in the Ecclesiasticks and Church Governors and give them Opportunity to Lord it over Mens Consciences to engross the Wealth and the Conveniences of the World to live at ease and to be uncontroulable by any but themselves For do not the Doctrines of Purgatory Pardons and Indulgences directly tend to make them Masters of Mens eternal and by that of their temporal Estates Is not the Treasury of the Saints and of our Saviour 's Merits a way of driving Trade for the enriching their own Treasuries Do not their Masses and Oblations of true propitiatory Sacrifices for the Dead tend to engage all dying Persons to sacrifice their Estates unto them and leave them lumping Summs of Money for that end Are