historical Traditions shewed 1. In the Instance of our Lord's Birth Clauso utero § 4. Of his Age § 5. Of the penetration of his Body through the Doors and the Stone of the Sepulchre § 6. Of the Story of the Phoenix § 7. And of the Cells of the Seventy Interpreters § 8. Observe 3dly That we contend not with the Church of Rome touching Ecclesiastical Traditions concerning Ceremonials and unnecessary Observations but only touching necessary Rules of Faith and Manners § 9. FOR the right stating of this Question let it be considered 1. § 1 That we acknowledge That a Doctrine is neither more or less the Word of God for being written or unwritten for that Word which our Saviour spake unto the Jews was for a time unwritten and yet was nevertheless the Word of God because not written We also say there is no reason to dispute Whether the written or unwritten Word of God when equally known to be so is most to be relied on For the Word of God being therefore believed because known to us to be the Word of God must equally be believed in that Case whether it be written or unwritten Concil Trid. Sess 4. We do not therefore quarrel with the Church of Rome for saying That the Traditions which proceeded from the Mouth of Christ or his Apostles speaking by the Holy Spirit and preserved by a continual Succession in the Catholick Church are with the same Reverence and pious Affection to be received as what they writ But only desire them to prove the things which they affirm and we deny to have been thus delivered and then we promise to receive them as the Truths of Christ. And because Mr. M. hath the Confidence to say P. 397 398. That our Ministers usually so confound the Business that they make their Auditors even to startle when they tell them that we hold Tradition equal to Scripture whereas if they meant to deal really they should say what the Truth is that we do indeed equalize Tradition to Scripture and that we have all reason to do so To let him see how little reason he had to accuse us of corrupt Dealing in this Matter I will faithfully transcribe the Assertions of our most able Writers touching this Point Sect. 16. n. 20. Archbishop Laud declares That the Voice and Tradition of that Church which included in it Apostles Disciples and such as had immediate Revelation from Heaven was Divine and the Word of God from them is of like validity written or delivered Bishop Taylor owns Duct Dubit §. 2. c. 3. p. 484. That Tradition would be of the same use as Scripture is if the Tradition were from Christ and his Apostles and were as Certain as Vniversal as Credible as that is by which we are told that Scripture is the Word of God. We willingly grant saith Mr. Chillingworth Chap. 3. §. 45. vid. Chap. 2. §. 53 88. the Church to be as Infallible in her Traditions as the Scripture is if they be as Vniversal as the Tradition of the undoubted Books of Scripture is And again The Tradition of the Church you say must teach us what is Scripture and we are willing to believe it Answer to the Jes p. 35. Rat. p. 168 210 216. and now if you make it good unto us that the same Tradition down from the Apostles hath delivered from Age to Age and from Hand to Hand any Interpretation of any Scripture we are ready to embrace that also So also Bishop Vsher and Doctor Stillingfleet in his Rational Account frequently And therefore R. H. Guid. Disc 3. c. 11. p. 157. who was better acquainted with our Writings than Mr. M. declares That Protestants acknowledge a sufficient certainty of the Tradition concerning Scripture and consequently concerning all the Articles of Christian Faith that are built on Scripture upon which ground also they freely grant N. B. That if any other point wherein they dissent from Catholicks can be proved by as Universal a Tradition as that of the Scriptures they will subscribe to it We therefore manifestly do agree with Chrysostom Oecumenius and Theophylact when they say That the things delivered by the Mouth of the Apostles Oecum in 2. Thess ij 15. Chrysost ibid. Theophylact and by their Writings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both worthy of Observation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both equally deserve to be credited when we have equal certainty of both and therefore these passages are vainly cited against us by Mr. M. Let him once prove that the same Tradition tells us That the Apostles delivered the Points in Controversy betwixt us and the Church of Rome as Divine Verities by word of Mouth only and we are all his Humble Servants But alas he knows how vain and how impossible an attempt this would be § 2 and therefore thinks it better boldly to assert what he can never prove by saying P. 399. That our best and only assurance that the Scripture is the Word of God is that all the Christian world saith so but the same Tradition which tells us this tells us also that the Apostles delivered these and these Points to us as Divine Verities by word of Mouth viz. All the Traditions received as Apostolical in the Roman Church Now to reflect a little on this false Assertion and to expose this way of Arguing 1. Put it into the Mouth of a Jew and it thus pleads for those Traditions which our Lord condemned and by which they condemned him The best and only Assurance which you Jewish Christians can have that the Scripture of the Old Testament is the Word of God is that all the Jews say so but the same Tradition which tells us this tells us also That Moses and the Prophets delivered these and these Points to us as Divine Verities by word of Mouth which your Jesus rejected as vain Worship and as the Doctrines of Men 1 Pet. 1.18 and your St. Peter mentions as Traditions received from our Fathers though he stiles them vain you therefore must have equal Reason to receive those Traditions which condemn your Jesus and shew he could not be the true Messiah as to own those Scriptures of the Old Testament which say you Prophesied of him 2. Though we grant the Attestation of the whole Christian World to be a very good assurance of any necessary Article of Christian Faith yet have we more assurance that the Scriptures are the Word of God than so As 1. The necessity that the Christian Revelation should be preserved in some Records and the assurance that we have that it hath been preserved to us in no other The necessity I say that the Christian Revelation should be preserved in some Records for if St. Paul thought it necessary to write to the Church of Rome Rom. xv 15. 2 Cor. i. 13. to put them in remembrance of the Grace given to him as also to send in writing
obtained in that Church we find them got into their Rituals and Books of S. Offices Their Councils do consult about them make Canons and Decrees in favour of them Having then so frequent mention of these matters in the Councils Liturgies the Canons and the Constitutions of the Western Church in these last Ages why is it we have nothing of them in the Canons or Constitutions Apostolical or in the Code of Canons of the universal Church or of the Church of Africk where we have so frequent mention of all the other received Practices and Customs of the Church when Tertullian sets himself on purpose to enumerate those things which had obtained in the Church De Cor. c. 3. Traditionis titulo consuetudinis patrocinio under the specious Titles of Custom and Tradition why is it that he doth not mention one of these Romish Practices De Sp. Sancto c. 25 27. When St. Basil if that be his Work which bears his Name doth professedly discourse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten Customs which had obtained in the Church why is he wholly silent as to all these practices if equally owned by the Church as Apostolical Surely these things give us just reason to suspect that they were not acquainted with them and knew nothing of them Again had they the Evidence of Tradition § 2 that those points of Faith which in their Councils have been established and imposed upon us under an Anathema were handed down unto them from our Lord's Apostles had the Apostles and their Successors still taught all Christians the Doctrine of Concomitance and the sufficiency of one Species to make an entire Sacrament and to conveigh the whole benefit of the Sacrament Of the necessity of the intention of the Priest to make a Sacrament Of the number of the Sacraments that they are neither more nor less than Seven Of Marriage that it is a Sacrament properly so called and that by virtue of our Lord's Institution Of the Transubstantiation of the Bread and Wine into the Body and Blood of Christ Of the Oblation of a true propitiatory Sacrifice for the Dead and Living in the Mass Of a Purgatory or place in which the Souls of Pious Men do suffer Punishment and from which being afterwards relieved by the Prayers and good Works of the Faithful upon Earth they go to Heaven before the Day of Judgment had they informed all Christians That a Power of Indulgences is left by Christ unto his Church That Saints departed are to be Invoked and Images to be Venerated That the Church of Rome is the Catholick Church the Mother and Mistress of all Churches and That the Pope is the Vicar of our Lord Jesus upon Earth and that without the Belief of this Faith Salvation cannot be obtained and consequently never was obtained by any Christian I say had all these Articles descended to them from the Apostles through all Ages of the Christian Church they must be as notorious as any which have thus descended and which we can run up from Age to Age till we come to the Apostles For Instance they must have been as obvious to be found in all the Writings of the Fathers as the Tradition of the Apostles Creed the Canon of the Scripture the Writing of the Four Evangelists c. They also must have been as diligently taught as frequently inculcated as those things were as being no less necessary to Salvation than any Doctrine contained in the Scriptures or in the Creed of the Apostles We must have met with them in all their Summaries of Christian Doctrine of Ecclesiastical Doctrines and their Discourses writ on purpose to instruct others in the Articles of Christian Faith they would have been inserted into their Creeds as other necessary Articles were taught their Catechumens required of their Clergy at their admission to Holy Orders sent by their Patriarchs and Bishops in their circular Letters included in the Paschal Cycles as were the Rule of Faith the Christian Symbol and yet by diligent perusual of all these we can find no such matter in the Creeds Enchiridions Compendiums of Christian Doctrine the catechistical Discourses the Treatises of Faith and ecclesiastical Doctrines so frequent in the Writings of the five first Centuries and therefore have good reason to believe they were not then received or owned as Articles of Christian Faith. The Wisdom of the present Church of Rome yields a strong confirmation of this Argument for since their latter Councils have defined these Articles we find them Inserted into her Creed and her Trent Catechism contained in all the Writings of her Doctors touching the Articles of Christian Faith and of ecclesiastical Tradition required to be believed professed and taught by all her Clergy What therefore shall we think of all the Fathers of the five first Centuries was it out of want of love to Souls or care of their instruction in the necessary Articles of Christian Faith that they were wholly silent in these matters Why then may we not fear that they neglected to hand down unto Posterity other necessary Articles of Christian Faith Or was it out of ignorance that they were then necessary how then came Romanists to know by Tradition that they are necessary now Or if they wanted neither knowledge to discern all necessary Articles of Christian Faith nor will nor care to teach all they conceived to be such must it not follow that those Articles which in their numerous Discourses and Instructions on these Subjects are not so much as touched upon were not then owned as necessary Articles of the Christian Faith and therefore ought not now to be imposed or received as such Add to this § 3 that the Fathers of the first Ages were very careful and concerned to preserve the Traditions of the Apostles truly so called or so esteemed by them and to commit them unto writing to be the Testimonies of their Faith against the importunity of Hereticks to whom it was peculiar for the three first Centurtes to refuse tryal by the Scriptures only and to pretend unto some secret Traditions not contained in the Scriptures For the Great Ignatius going to his Martyrdom confirmed the Churches he arrived at with his Discourses requesting them in the first place to avoid the Heresies which were then springing up He exhorted them also Lib. 3. c. 35. saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand firm to the Tradition of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the greater certainty he having testified concerning it thought necessary to leave in writing and so endited his Epistles Papias Ibid c. 38. often naming the Apostles saith the same Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts down their Traditions And Polycarp saith Irenaeus not only testified what was the truth which he received from the Apostles and by that testimony converted many of the Hereticks but he also writ an Epistle to the Philippians from which they who are willing and desirous of
their own Salvation may learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. c. 3. the Character of his Faith and the Declaration of the Truth so plain and simple was the Faith of those first Ages that the whole Faith and Truth of Christ was thought to be contained there where is not the least intimation of one Article of the Romish Faith. The Faith received from the Apostles saith Irenaeus the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps with the greatest care and preaches and teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 23. and by Tradition hands it down as he himself there doth by giving us a written Copy of all the Articles of Faith received by the universal Church from the Apostles beyond which the most learned Bishop taught nothing as being not above his Master nor did the meanest Christian believe less the Faith and Tradition of it being one and the same in all places Now not to insist upon the inference which plainly follows hence that none of the R. Articles could be then esteemed Articles of Faith received from the Apostles Tradition there being nothing at all of them in the Epistles of Ignatius writ on purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation of the Christian Churches in the Tradition of the Apostles against the Hereticks or in that of Polycarp though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sufficient for declaration of the Truth nor in Irenaeus when purposely laying down for confutation of the Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 1. p. 42. The Faith Preached by the Church Cap. 2. the exposition of the Truth which the Church having received from the Apostles keeps and of those things belonging ad Fidem Traditiones Cap. 3. to Faith and Traditions in which the Christian Church unanimously doth consent I say not to insist at present on so plain an inference Nothing can be more natural than to collect that had they known of any other Articles of Faith delivered to them from the Apostles only by word of Mouth they would have taken at least equal care for the propagation of them also to posterity Inasmuch therefore as the common Sense of Mankind agrees to this That Records are a more certain means of conveighing Truth to posterity than Report and Men would be more apt to believe that the Apostles said what themselves wrote than that they said what they did not write and what only comes down by hearsay from them surely the Fathers of the Church had they known of these Supernumerary Traditions of the Roman Church in compliance with the Example and Advice of St. Ignatius would have committed them to writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the better security of them and would have thought that very fit which he declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very necessary for conservation of Apostolical Tradition Surely they would have taken all the care imaginable that these unwritten Doctrines might not lose their credit by being long unwritten for they were not ignorant of that great truth of Origen Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which only is delivered by word of Mouth quickly vanisheth as having no certainty They therefore had they known of such Traditions necessary to be believed would not have left it to an half witted Papias to run up and down to gather up these Hear-says from them who had conversed with the Apostles and to digest them in a Book of which they were so careless as to preserve us nothing but Euseb H. Eccl. l. 3. c. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some idle Fables which he related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as coming to him from unwritten Tradition and by which he deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of the Church Guides but would of purpose have written Books to secure the conveighance of them to posterity and to prevent the future Cheats that such bold and half witted Men might have put upon them with false pretensions to Antiquity or to Tradition Even Eutropius the Heathen Dial. contra Marcion p. 59. could argue against Marcion That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding Foolish to conceive those who were sent to preach the Gospel should do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without committing what they Preached to writing for it is probable saith he that they preached or declared this Salvation to them only who heard them and had no care the Knowledge of it should descend to Posterity as had they only preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without writing they must have done And may not we in like manner argue against these latter Marcionites That had the Fathers of the Age following the Apostles observed and known that some points of necessary Faith had not been touched in any of their Writings it is highly probable that they by handing of them down in writing would have taken care the knowledge of them should descend unto posterity and would have formally and with one voice declared that whereas the inspired Preachers and Publishers of their Religion had committed to Writing some Articles of the Christian Faith but had not in those writings expressed others which were of equal necessity to be believed it is therefore to prevent all false pretenders to these Traditions Apostolical declared defined and made known to future Ages that these and these alone are Doctrines of this kind delivered orally by the Apostles to the Church to be preserved and taught to future Generations When even in the first Ages of the Church they had to do with Hereticks who when their Doctriens were confuted out of Scripture Cum enim ex Scripturia arguuntur in accusationem convertuntur ipsarum Scripturarum quasi non recte habeant neque sunt ex Authoritate quia varie sunt dictae quia non posset ex his inveniri veritas ab his qui nesciunt traditionem Iren. l. 3. c. 2. as are the Doctrines of the Church of Rome instead of answering the Arguments produced by the Fathers of the Church from Scripture accused the Scriptures of Obscurity and Insufficiency saying That they were spoken variously or so as to admit of divers Senses and that from them the Truth could not be known by them who were ignorant of Tradition non enim per literas traditam illam sed per vivam vocem this Truth being delivered not by writing but by word of Mouth When these Hereticks pleaded for their Doctrines not found in Scripture Apostolos non omnia omnibus revelâsse Tertull. de praescript c. 25. quaedam enim palam universis quaedam secreto paucis demandâsse That the Apostles revealed not all things to all Men but some things they delivered openly and to all some things secretly and to few Hieron in Es 19. fol. 40. b. When they vaunted that they were Filii sapientum qui ab initio Doctrinam nobis Apostolicam tradiderunt The Sons of the wise Men who from the beginning delivered
to them the Doctrine of the Apostles pretending to have received it as it were by Tradition from the Apostles Euseb Hist Eccl. l. 5. c. 28. When they had the boldness to affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all the Ancients and even the Apostles taught the same things which they did and that what they delivered was afterwards corrupted by the Orthodox I say that in their Discourses against these Hereticks they should not once endeavour to stop their mouths by telling them what were indeed the Doctriens and Traditions received from the Apostles what were the things revealed to them by the Apostles but should still keep these necessary Traditions which the Church of Rome now teacheth as received from them secret not saying one word of them no not when they in confutation of these pretences of the Hereticks declare what was the Rule of Faith and the Tradition received from the Apostles and preserved by all the Apostolick Churches is so incredible as nothing can be more except this vain Imagination That these very Fathers should concurr with these Hereticks as do some others in this Assertion That saving Truth could not be known from Scripture by them who were ignorant of Tradition as being not delivered down to Posterity by writing but by word of Mouth and yet at the same time should say Lib. 3. c. 1. as Irenaeus doth in his Discourse against them That the Apostles first Preached the Gospel and after by the Will of God delivered it unto us in the Scriptures to be hereafter the Foundation and Pillar of our Faith. And as Eusebius doth Lib. 5. c. 18. That the pretences of the Hereticks unto Tradition might be probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not the Holy Scriptures contradict them And as St. Jerom That those things which they feign to have received as Tradition In Hagg. c. 1. fol. 102. a. absque authoritate testimoniis Scripturarum percutit gladius Dei without the Authority and Testimonies of the Scripture the Sword of God doth smite for what is this but to talk like us Northern Hereticks for to quarrel with Men for appealing from Scriture as obscure and insufficient to decide our Controversies without the Suffrage of Oral Tradition to alledge Scripture as a sufficient evidence that others vainly did pretend unto it to reject what others do pretend to have received from Tradition because it wanteth the Authority and Testimony of the Holy Scriptures whatsoever it may pass for in these ancient Fathers is one of those very things for which we are proclaimed Hereticks In a word That there should be unwritten Traditions necessary to be believed unto Salvation and neither the Creed of the Greek nor of the Latin Church make the least mention of any of them That a Creed should be made perhaps at Gentilly in the Seventh Century and to obtain the better credit should be called the Creed of Athanasius That this Creed should inform us in the beginning That whosoever will be saved before all things it is necessary that he hold the Catholick Faith threatning that he shall perish everlastingly who doth not keep this Faith entire and whole that therefore in the next words it should say and the Catholick Faith is this and should conclude in these Expressions This is the Catholick Faith and yet leave out almost as many necessary Articles of Christian Faith as it contained That the principal written Traditions which in comparison needed it not should be put together into a Creed but that the unwritten ones which needed it very much should be quite left out and never thought of to that purpose till about Fifteeen hundred Years after and that the Ancients Tertullian St. Basil Eusebius and others speaking expresly and professedly of Traditions not contained in Holy Scripture should reckon up many unnecessary things and never mention in their Catalogues one of these necessary Traditions That in their Treatises of Christian Faith and Christian Doctrine and of Ecclesiastical Opinions and their Instructions of the Catechized the Fathers should say nothing the Persons who were to be instructed in all the Doctrines of the Christian Faith should hear nothing of all these Articles and yet they should be throughout all Ages of the Christian World so necessary that no Salvation could be had without them these I confess are truly R. Catholick that is incredible Assertions and if we must give credit to them we must do it upon Tertullian's Ground Credo quia est impossibile Because it is impossible they should be true CHAP. VII The Novelty of the R. Doctrines farther proved First from the general Tradition of the Church that the Four Gospels and the Scriptures comprized all that was necessary to be believed or done by Christians this proved 1. in general § 1. 2. From the particular account Tradition gives us of the Writings of the Four Evangelists § 2. Inference this Tradition shews That to preserve a Doctrine safe to Posterity 't was not sufficient to receive it by Oral Tradition unless it were written § 3. Secondly This is proved from the general Tradition of the whole Church of Christ that the Apostles or the Nicene Symbol was a compleat summary of all things necessary to be believed by Christians § 4. Where it is shewed that the Apostles delivered to their Converts a System or a form of Words Ibid. That this form was delivered to all Churches and was for substance the same with that which afterwards was stiled the Apostles Creed § 5. That Christians were received into the Church by Baptism on the profession of this Faith § 6. That it was taught as the entire System of things necessary to be believed § 7. That it was esteemed a Test of Orthodoxy by which they prescribed to Hereticks § 8. That this whole Summary of Christian Faith was evidently contained in Scripture § 9. And that notwithstanding they unanimously stiled it a Tradition § 10. MOreover That the Articles of Faith owned by the Church of Rome and imposed upon all who hold Communion with her to be believed and owned as such under the penalty of Anathema to him who doth believe or say the contrary were not received from Christ or his Apostles either by unwritten Tradition or by traditional Interpretation of the Holy Scriptures or any portion of them to that sence from whence it may be certainly concluded that they were in the Scriptures mentioned or owned by the ancient Church as Articles of Christian Faith or as things necessary to be believed or practised by all Christians will be exceeding evident from these Considerations v. g. First § 1 From that plain and general Tradition of the Church of Christ that all which the Apostles preach'd and taught their Converts by word of mouth as either necessary to be believed or practised they afterwards at their desire committed unto writing and deliver'd to them in the Gospel and the Holy Scriptures This in the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 4. in the institution of Faith delivered to the Church and that hanc tenentes regulam holding to this Rule how many and various soever were their Doctrines Ibid. c. 19. we might easily shew their deviation from the truth Cap. 3. In his Third Book he confutes them from the same Topick viz. this Tradition of the Rule of Faith visible in all Churches and preserved in all the Bishops of them succeeding the Apostles declaring That nihil tale docuerunt neque cognoverunt quale ab his deliratur in their account of the Tradition received from the Apostles and the Faith preached to Men they taught no such thing as the deliriums of these Hereticks And he informs us that Polycarp had converted many of these Hereticks to the Church by declaring this was the only Truth which he received from the Apostles And in his Fourth Chapter repeating again this Creed he saith It is that which even the Barbarians who had not the Scriptures preserving in their Hearts would stop their Ears against and sufficiently repel ea quae ab Haereticis adinventa sunt the Inventions of the Hereticks Tertullian also lays down this Creed as the Foundation of the Christian Faith and confutes all the Hereticks because their Doctrines were later than this Creed and were not contained in it He begins his Discourse of Prescription against the Hereticks with this Foundation Nobis nihil ex arbitrio nostro inducere licet cap. 6. That Christians could induce no new thing that they had the Apostles for the Authors of their Doctrines who themselves induced nothing of their own sed acceptam à Christo disciplinam fideliter nationibus adsignaverunt but faithfully delivered to the Nations the Doctrine they received from Christ Cap. 8. And whereas the Hereticks objected that Saying of our Lord Seek and ye shall find and thence pretended that they by seeking had found their Doctrines in the Scripture though they pretended also to Tradition for them and especially for the interpretation of Scripture as Irenaeus hath informed us Unum utique certum aliquid institutum esse a Christo quod credere omnino debeant Nationes idcirco quaerere ut possint cum invenerint credere Cap. 9. to this Tertullian answers That true it was they were to search the Scriptures for their Rule of Faith and prove it thence but then they also were to believe that when they had found that there aliud non esse credendum ideoque nec requirendum that nothing more was to be believed and therefore nothing more was to be inquired after Cap. 8 9. besides those things which they believed were the matters of their Faith and that otherwise there would be no end of seeking nec statio credendi nor any boundary of Faith Let us seek therefore saith he Cap. 12 13. idque duntaxat quod salva regula fidei potest in quaestionem devenire but that only which may be inquired after so as that the Rule of Faith be safe Then he lays down the Creed as that Rule and declares Cap. 14. That knowing this we need seek no more because we know all that we need to know He adds that the Apostles receiving a command to teach and to baptize planted Churches in all Cities whence other Churches Semina Doctrinae mutuatae sunt Cap. 20. borrowed the Seeds of their Doctrine and that all these Churches were one first and Apostolical not by virtue of any Roman Unity but by the Union of Peace and brotherly Affection and per ejusdem Sacramenti unam traditionem by shewing the same Creed which when they journeyed to any other Church was Cap. 21. Contesseratio Hospitalitatis the League of Hospitality And then he adds Hins igitur dirigimus praescriptionem Hence therefore we direct our prescription i. e. From the very Faith and Symbol which the Apostles preaching to the Churches delivered to them in which Rule we find nothing of the New Doctrines of the Hereticks and so are sure they belong not to the Faith but are to be rejected ob diversitatem Sacramenti Cap. 33. as being different from our Creed And by these Examples we may learn by the way what Dionysius Bishop of Corinth did when as Eusebius informs us Hist Eccl. l. 4. c. 23. He combating the Heresie of the Marcionites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck to the Canon of Truth viz. that he confuted them as doth Irenaeus and Tertullian by appealing to the Apostles Symbol or Rule of Faith left to the Churches Now here I appeal to any indifferent Reader whether the Arguments of Irenaeus and Tertullian against the Hereticks of their Times be not to this effect The Tradition of the Faith is manifect to all the World you may see and hear it in all Christian Churches where this Symbol is recited in which nihil tale docuerunt they taught nothing like to those New Heresies they therefore are to be rejected And I desire any Man to tell me whether this Argument be not stronger in the mouth of Protestants The Apostles Symbol the Rule of Faith here mentioned by Irenaeus and Tertullian contain nothing of the Romish Articles therefore they are to be rejected whether this be not our way of prescribing against the Church of Rome that her Creed as distinct from ours is new not a tittle of it not any thing like it was delivered in the Rule of Faith the Symbol the Tradition of Christian Doctrine taught say these men by Christ by his Apostles received from the beginning by all Apostolical Churches and for Ten Centuries at least declared to have been the whole and perfect Rule of Christian Faith and by our Catechism said to contain All the Articles of the Christian Faith. 6. § 9 Let it be noted that all these Fathers do unanimously teach That this whole Symbol Summary and Rule of Faith was most apparently contained in Scripture that it was gathered out of Scripture and when they taught it to their Catechists they proved every Article of it from the holy Scriptures Irenaeus saith expresly Lib. 3. c. 3. That they who would might learn the Apostolical Tradition of the Church ex ipsa Scriptura from the Scripture it self the Doctrine which the Apostles preached being afterwards delivered in the holy Scriptures to be the Pillar and the Ground of Faith. Apol. c. 47. Tertullian saith of it That it is antiquitas praestructa divinae literaturae antiquity built upon the divine Scriptures That as for this Rule of Faith we are to search the Scriptures for it De praescript c. 9. Cap. 15. and seek until we find it there That quaerendum est donec inveneris credendum ubi inveneris and that no man can speak of Matters of Faith nisi ex literis fidei but from the Holy Scriptures St. Cyril adds that it is the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed by all the Scripture and
Tradition they followed them at that Weapon and by producing the Tradition of their Creed and Rule of Faith containing nothing of their New Doctrines they stopp'd their Mouths giving them nevertheless to understand Lib. 3. c. 1. That the Rule of Faith was by the Will of God not only preached to but afterwards delivered to them in the Scriptures to be the Pillar and the Ground of Truth and that the Parables which they by their ridiculous Interpretations adapted to their purposes Lib. 2. c. 46. were to be understood according to this Rule of Truth and according to those things which were perspicuously revealed in Scripture and that then they would not be Interpreted to a dangerous Sence From which things thus explained we learn 1. That no Man can discourse of Matters of Faith but from the Scriptures 2. That these Scriptures were written by the Will of God to be the Pillar and the Ground of Truth to following Ages 3. That if we do interpret the ambiguous Places of them by the plain and with Analogy to the Rule of Faith contained in the Creed we cannot dangerously erre Secondly § 6 Hence it is easie to demonstrate the certainty and full assurance which the Protestant hath for all his necessary Articles of Faith. He having for his Creeds which saith his Catechism contain all the Articles of Christian Faith all the same Grounds of assurance which any Roman Catholick or any Christian can pretend to viz. present acknowledged Profession and Tradition Oral of the present Church and 2ly of all the Churches of the Roman Communion and of all other Christian Churches 3ly The Profession and Oral Tradition of all Churches throught all Christian Ages Times and Places and even of all the Apostles who were saith this Tradition the Authors jointly of that Creed which bears their name 4ly The Writings of the Fathers and of General Councils who assure us that the Creeds they handed down unto us contained the Apostolical Faith the one and same Truth they had been taught the only the entire the perfect Faith of all Christians to which nothing was to be added as well as nothing to be taken from it Lastly the written word of God in which they say this whole Faith is expresly and in words contained in which it may be found and from which it may be proved to the capacity of the meanest Catechist Whereas nothing of this nature can be shewed in Confirmation of the Faith of Romanists Thirdly § 7 Hence also we may learn how Christianity was handed down the same for Substance and Essentials as it was from the beginning by Tradition as the Ancients understood the word viz. by the continual practice of the Church delivering the Summary and Rule of Faith which she received from the Apostles to all her Members to be learnt by heart or to be written not in Ink but in the fleshly Tables of their Hearts and then confirming all the Articles contained in it by the holy Scriptures See Ch. 7. §. 7 8 c. and sending her Members to it to learn the Truth of what the Church had taught them This is saith Irenaeus the Tradition which we have received from the Apostles the Summary of Faith the preaching of the Truth the immoveable Rule of Truth delivered to Christians at their Baptism and by which the Church enlightens all who come unto the Truth And this saith he the Apostles first preached and afterwards delivered in the Holy Scriptures and so they say all Fourthly § 8 Hence it is easie to discern how the R. Doctors impose upon their Readers when they urge the Sayings of Irenaeus and Tertullian for the establishing of their Traditions or the asserting such Traditions as the Rule of Faith which neither are contained in Scripture nor the Apostles Creed when it is evident beyond exception that the Tradition which they speak of is that of the Apostles Creed and of the necessary Articles of the Christian Faith contained in Scripture Q. of Questions p. 345. Thus Mr. M. triumphs in those words of Irenaeus What if the Apostles had not left us the Scriptures must we not have followed that Order of Tradition which they delivered to those to whose charge they left the Churches to be Govern'd To this Order of Tradition many Barbarous Nations do assent who have believed in Christ without any Writings keeping diligently the ancient Tradition not Traditions as Mr. M. deceitfully Translates Now let it be observed That the Tradition here mentioned is only vetus Apostolorum Traditio Lib. 3. c. 4. the old Tradition of the Apostles the belief of one God maker of Heaven and Earth and so on to the end of the Apostles Creed and this will be the clearest Demonstration against the Roman Church imaginable for if we must have followed this Order of Tradition had we been distitute of Scripture we must have absolutely rejected all the Articles of Romish Faith. Mr. M. Ibid. That Irenaeus did believe that the Tradition left by the Apostles was a sufficient Ground of divine Faith is true L. 3. c. 3 4. but then it is as true that he believed that this Tradition was entirely contained in the Rule of Faith he there lays down that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same and only Truth which was delivered by the Apostles that it rendered them who believed this only Wise and acceptable to God and fully armed against all Heresies De praescrip c. 28. Tertullian doth indeed put the Question How is it likely that so many and so great Churches should erre in one Faith. Among many events there is not every where one issue Q. of Quest p. 400. The Errors of the Churches must needs have varied but that which amongst many is found one is not mistaken but delivered Audeat ergo aliquis dicere eos errasse qui tradiderunt De praescrip c. 28 29. Dare then any one say they erred who delivered that one and the same thing But then this is so far from being plain Popery as Mr. M. vainly boasts that it effectually and at one blow Ibid. De Virg. Veland c. 1. De praescrip c. 13. destroys it for having laid down his own Rule immovable and admitting no Novelty no Addition and delivered this Rule in words at length ut hinc quid defendamus profiteamur as a profession of that entire Faith he undertook to defend against the Hereticks and beyond which nothing was needful to be known he proceeds to shew that the Apostles in delivering this as the entire Rule of Faith were not deficient in teaching any thing which was needful to be believed This he proves Chapter the Twenty-sixth because Christ commanded that what they heard in Secret they should publish in the Light and on the House top and that they should not hide the Light under a Bushel but set it on a Candlestick that it might shine to all in the House these Precepts either
defect virorum Eccles q. 1. vid. etiam q. 22 74. Cent. 16. When Bishops of good Life and Doctrine were not chosen any where but carnal Men and ignorant of spiritual Things saith Gerson When ignorance of Tongues and all parts of good Language and neglect of the Study of Scriptures Epist ad Leo 10th were the Vices of the Age saith Mirandula When every where there was so great a Neglect of the Word as made it necessary that Faith should Perish In 2. Ep. ad Tim. c. 3. p. 116. saith Espencaeus When neither Greek nor Hebrew the only Languages in which the Scriptures were indited were understood by the Divines and the Disputers of Four Centuries Loc. com l. 2. c. 13. saith Canus When it was the Custom of the Age to make Priests and Bishops out of the most unlearned and irreligious Persons and the Bishops generally were more ignorant of the Scriptures than the People saith Duarenus De Sacr. Eccl. Ministr Benef l. 1. c. 11 q. P. 153 168. Hist of the Trent Council p. 784. When the Bishops assembled in the Trent Council had but little Understanding in Religion When few of them had any Knowledge in Theology saith F. Paul When the prevailing part were both unlearned and simple saith Dudithius If therefore false Traditions might so easily prevail Apud Euseb Hist Eccl. l. 5. c. 24. even in the first and purest Ages of the Church as Irenaeus doth inform us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the Simplicity and Ignorance of the Governours how much more might they carry all before them in those times of Aegyptian Darkness If two or three hundred Bishops in the more learned Ages of the Church could be so tamely bubbled by a few cunning Arians how easy might it be for Men of Credit in the thick Darkness of those times to lead the Blind into the Pit of Error Act. 2. p. 102. If the pretended Donation of Constantine though so gross a Cheat Dist 96. c. 14. Const Imperator could obtain so long and generally as to be urged in the Second Nicene Council and put into the Decretals If the decretal Epistles now generally acknowledged to be Forgeries were received as genuine for Eight hundred Years Sess 45. Sess 8. insomuch that the General Council of Constance condemneth them as Hereticks who reject them why might not many other spurious Pieces as useful to promote Popish Doctrines as these were to establish the Pope's Supremacy and the Veneration of Images prevail as generally in those darker Ages If the Credit of one Marianus Scotus made the whole West even for Five Centuries believe the Story of Pope Joan which cast so great an Infamy on St. Peter 's Chair why might not other things in favour of the Church of Rome Manual c. 11. n. 22. obtain an equal Credit by like Means If as Navar declares throughout the whole Church of Christ Multos passim invenias nihil magis explicite de hisce Symboli Articulis quos Ecclesia solemnizat credere quam Ethnicum philosophum you may find every where many who explicitely believe nothing more of the Articles of the Creed than a Heathen Philosopher must not such Men be ready to receive any thing suggested as an Article of Faith Is it to be expected that they should rise up with great Zeal in opposition to new Doctrines or conveigh them by oral Tradition to Posterity Lastly If Doctrines of Faith and Rules of Manners be to be decided even in General Councils by Scripture and Tradition is it impossible for Men so ignorant and void of any Knowledge of what the Scriptures or Tradition teach should pass wrong Judgment in these Matters Sixthly New Doctrines and Practices might easily prevail and silence all that Opposition which was or would have otherwise been made against them when Force and Violence was used to promote them and to suppress the contrary Doctrines and Traditions For though Force can do nothing to the Conviction of the Conscience or to clear up the Vnderstanding nor can the Fire or the Faggot give new Light unto it yet have those things a very powerful Influence upon the Fearful the Lovers of the World and of the Comforts of it to engage them outwardly and hypocritically to profess what they do not believe and to deny conceal or not profess what really they do believe hence doth the Scripture so often teach us that when Persecution did arise for the Truths Sake Matth. 13.21 the stony Ground would be offended that because Trouble would abound the Love of many would wax cold Matth. 24.12 Hence the Apostles were so sollicitous to arm their Proselytes against these fiery Trials so frequent in their Exhortations to Patience and Perseverance Hebr. 11 32-36 1 Thess 3.3 5. so desirous to know the Constancy of their Faith so careful that they might not be moved by their Afflictions Hence also under the Heathen Persecutions we find such sad and numerous Examples of Apostacy St. Cyprian complains that by the Fury of the Decian Persecution Christianity was much weakened Ep. 11. p. 23 26. Ep. 10. p. 22. that they were very few who then stood firm but they who languished were very numerous De lapsis §. 3. §. 5. p. 123 124. ed. Oxon. that the Church then with Tears lamented the Fall of very many that there was then a manifold Decay of that once numerous People which professed the Christian Faith yea that even at the first Onset of the threatning Enemy the greatest Number of the Brethren betrayed their Faith. Dionysius of Alexandria informs us That when the Edict of the Emperor came forth all the Christians were wonderfully terrified that presently through this Fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of the most celebrated Christians came in to the impure and prophane Sacrifices some being called by Name some brought thither by their Friends some by their Office or the Example of others some of them so pale and trembling as if they had not come to sacrifice but to be sacrificed some came boldly denying they had ever been Christians some fled and others being caught clap'd into Prisons and into Irons Apud Euseb Hist Eccl. l. 6. c. 41. presently abjured the Faith others as soon as they were brought before the Judges And Lastly others when they had suffered Torment valiantly for a while at length grew weary and renounced In the Persecution under Dioclesian Ibid. l. 8. c. 3. Eusebius saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myriads out of Fear fell presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first Assault and what then may not be expected of this Nature in the declining Ages of the Church when that strict Discipline and self-denial which prepared the Christians of that Age for Sufferings was laid aside That Love of God which then was fervent waxed very cold and that Iniquity which renders it impossible Men should be willing to
ad Judaeorum codices amplexata est The Church of Rome hath given Patronage to the Censure of Jerom by leaving the Version of the Septuagint which had obtained in the whole Church Catholick and Embracing the Version of Jerom made new according to the Books of the Jews If then the Heathenish Story of the Phoenix could obtain such Credit among the Primitive Fathers as to be gain-said by none but Maximus If the Jewish Fiction of the Cells obtained still greater Credit being only questioned by St. Jerom what Security can we have that other Stories of like Nature are of unquestionable Credit If the sole Assertion of St. Jerom is patronized by the Church of Rome against the constant Judgment of the whole Catholick World if his Translation from the Hebrew which when he made it first was generally Condemned and Censured and for which some charged him with Heresy and all with Innovation Ruffinus ei notam Haereseos impingebat Erasm Arg. Apol. Hierom. adv Ruff. Ep. Tom. 2. f. 82. b. is now made Canonical must not the Church of Rome have changed her Judgment Must she not have rejected the Sentence of the whole Church Catholick of the Five first Ages and given us just Reason to use the same Liberty if we were minded so to do in any other Instance of like Nature For further Explication of this Question § 9 let it be observed that we contend not with the Church of Rome about Ecclesiastical Traditions touching Ceremonials Qu. 4. Dist 3. unnecessary Observations and Constitutions Ecclesiastical such as are the Cross in Baptism Trine Immersion the Renunciation of Satan and his Pomps the Unction of the Baptized Persons the Words used at the Consecration of that and of the other Sacrament the Kiss of Charity the Lent Fast the Worship of God towards the East Prayer standing on the Lord's Day c. but only touching necessary Rules of Faith and Manners In matters of the first kind we say in the words imposed upon St. De Spiritu Sancto c. 27. Basil That the Practice of the Church is sufficient though we cannot tell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from what Scripture we derive these practices but in Matters of Faith we say with the true St. Basil De vera pia fide p. 386. treating upon the Articles of Christian Faith That it is the property of a faithful Steward to deliver nothing to his fellow Servants as part of holy Faith but what is committed to him by his good Lord i. e. what he hath learned from the Holy Scriptures That it is a manifest falling from the Faith and an argument of Pride either to reject any thing that is written or to superinduce any thing that is not written our Lord having said My Sheep hear my Voice Vid. Chap. 10. That the Apostle vehemently forbids that any thing should be added to § 5 or taken from the divinely inspired Scriptures which are Christ's Will and Testament Of matters of the first kind we say with Tertullian De Cor. Milit. cap. 2. that they are such as we think fit to be received and observed in any Church which shall enjoin them sine ullius scripturae instrumento solius traditionis titulo exinde consuetudinis patrocinio Vpon the sole account of Tradition and Custom though Scripture hath said nothing of them In matters of the second kind we say with the same Tertullian L. de praescript c. 15. Cap. 38. Adv. Hermog c. 22. Ep. 118. ad Jan. cap. 5. p. 558. None can discourse of the things of Faith but from the Holy Scriptures That none can have the Integrity of Doctrine without the integrity of those Instruments that what the Scriptures are we are and that we adore the fullness of the Scriptures If the Question were of the first as v. g. Whether on Holy Thursday we should offer in the Morning and after Supper too or fast the Evening and then offer we answer to that Question with St. Austin Si quid horum totum per orbem frequentat Ecclesia If the whole Church doth any thing of this nature it is insolent madness to dispute whether it ought to be done for this is to dispute and trouble the Church about a thing of nought and so to discover an unpeaceable and ungovernable temper of mind Or if the Question were Whether the Sacrament is to be received fasting or not we think it fit to be concluded by the practice of the Vniversal Church Ep. 118. ad Jan. c. 6. p. 559. not contradicted by our Lord's Precepts nor repugnant to Faith or Manners For in such cases St. Austin saith Emendari oportet quod perperam fiebat That which was ill done ought to be amended Cap. 5. ibid. and that none should vary from our Lord's Command But if the Question be of Articles of Faith and necessary Rules of Manners we say with the same St. Austin De Bono Vid. cap. 1. Tom. 4. p. 1018. Wherefore should I teach thee any thing more than that we read in the Apostle for the Holy Scripture fixeth the Rule of our Doctrine lest we should attempt to known more and again If any one I will not say if we Sive de Christo five de ejus Ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram si Angelus de coelo vobis annunciaverit praeterquam quod in Scripturis legalibus evangelicis accepistis Anathema sit De lit Petil l. 3. c. 6. no way to be compared to him who said Though we but if an Angel from Heaven should preach unto you either concerning Christ or his Church or any other thing which belongs to our Faith or Life besides what you have received in the Legal and Evangelical Scriptures let him be accursed In a word the Kiss of Charity the Office of the Diaconess the breaking of the Bread distributed and Baptism by immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 20. which are all Ceremonies and Constitutions mentioned in Holy Scripture Prayer standing on the Lord's Day commanded by the first General Council of Nice Prayer towards the East the Consecration of one Loaf for all the Communicants carrying home the Eucharist to omit many things of a like nature were all of them Customs received generally in the next Age to the Apostles and yet now generally disused by the present Church of Rome which therefore cannot justly blame others for disuse of any Customs of like nature CHAP. II. Fourthly For Explication of the Question observe That the Tradition we admit is the Tradition of all past Ages and not that of the present Church and much less of the Church of Rome § 1. This also is the Tradition pleaded by Origen St. Basil and St. Austin and which 't is suitable to Reason to allow Ibid. The Testimony of the present Church of Rome and her Adherents can be no sure Evidence of true Apostolical Tradition 1. Because
she actually hath imposed false Doctrines and Practices as Apostolical Tradition 2. Because she hath no better Right to testifie in this Matter than the Eastern Churches § 2.3 Because her present Testimony contradicts the Testimony of the whole Church in general and of the Roman Church in particular in former Ages § 3. 1. Touching the number of the Canonical Books of the Old Testament 2. Of the Authority of the Epistle to the Hebrews 3. Of the number of the Sacraments 4. Of Concomitance 5. Of pronouncing part of the Mass in a low Voice 6. Of the Veneration of Images 7. Of Communion in one Kind 8. Of her Twelve new Articles 9. Of the no necessity of giving the Eucharist to Infants Ibid. 4. Because this Doctrine makes Scripture Reason and Antiquity not only useless but pernicious to us § 4. More Instances of the Contradiction betwixt the Decrees of the Ancient Catholick Church and of the present Church of Rome 1st In the Decree of the Trent Council touching the Freedom of the Blessed Virgin from Actual Sin § 5. 2dly In the permission that Church gives to eat things Strangled and Blood § 6. In punishing Men with Death for their Religion § 7. In not breaking the Bread they distribute not permitting the Communicants to carry it home not Consecrating it with a loud Voice § 8. In the Matter of the Immaculate Conception though not conciliarly defined § 9. Seven Corollaries from this Instance § 10. MOreover § 1 for farther Explication of this Question let it be noted Dist 4. That by the word Tradition when we allow what can be proved by it to be in Matters of Faith a Doctrine or a Revelation derived from the Apostles in matters of Government of Discipline or practice an Apostolical Ordinance or Institution we mean not the Tradition of the present Church and much less the Tradition of the Church of Rome and her Adherents Charity Maint ch 2. §. 14. but we mean with Mr. Knot Such a Tradition which involves an evidence of Fact and from Hand to Hand from Age to Age bringing us up to the Times and Persons of the Apostles Id quod in Ecclesia Universa omnibus retro temporibus servatum est merito ab Apostolis creditur institutum De verbo Dei non scripto l. 4 c. 9. and our Saviour himself cometh to be confirmed by all those Miracles and other Arguments by which they proved their Doctrine to be true or such a Practice as the Church hath observed in all past Ages according to the Third Rule of Bellarmine for the discerning Apostolical Traditions and such an Article of Faith as all the Doctors of the Church by common consent have always testified to have descended from Apostolical Tradition Such is the Tradition which St. Basil insists upon for the use of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Spirit in the Doxology of the Church viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. de Spiritu Sancto c. 29. which was customarily used in the Churches from the first Preaching of the Gospel to that very time and of such Traditions we say with him Ibid. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suitable to the Apostles Doctrine to continue in them Praefat. in libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is the Tradition of which Origen speaks when he saith That only is to be believed as Truth which in nothing disagreeth from the Tradition Ecclesiastical that is The praedicatio per successionis ordinem ab Apostolis tradita usque ad praesens in Ecclesiis permanens preaching delivered down by order of Succession from the Apostles and to this present time continued in the Churches This is the Tradition of which St. Cap. 8. Austin speaks in his Book De utilitate credendi viz. of the Tradition quae ab ipso Christo per Apostolos ad nos usque manavit Cap. 10. which came down from Christ by his Apostles to that present time which à Majoribus nostris tradita ad nos usque servata est being delivered by our Ancestors hath been preserved to our times and which is Cap. 14. celebritate consensione vetustate roborata strengthened with a general Fame Consent and Antiquity And this is also the Authority he meaneth when he saith I should not have believed the Gospel nisi me Catholicae Ecclesiae moveret Authoritas unless the Authority of the Catholick Church had moved me For he informs us That he speaks of that Authority which was Contr. Epist Man. quam vocant Fundament c. 4. Miraculis inchoata vetustate firmata begun by Miracles and confirmed by Antiquity And this must of necessity be meant by that Tradition which is the Foundation of an Article of Faith for Faith must be a matter of Divine Revelation and therefore must proceed from Christ or his Apostles from whom alone all Revelations of the Christian Faith have issued the Churches Business being to Believe to Preach and Testifie not to enlarge or shorten to alter or diversisie the Faith by them delivered to her and what they taught her as a thing necessary to be believed or practised by all Christians must consequently be so believed taught and practised through all future Ages provided that they walk according to their Rule Common c. ◠Hence saith Vincentius Lirinensis Hoc est vere proprieque Catholicum quod ubique quod semper quod ab omnibus That is truly Catholick Doctrine which was held in all places all times and by all Persons Sess 4. And accordingly the Trent Council and the Roman Doctors pretend to have received those Doctrines in which they differ from us partly from Scripture and partly from Tradition derived from the Apostles to their days But here begins the difference betwixt us § 2 1. That they will have the Testimony of the present Church to be an Evidence sufficient of the Tradition of the Church of former Ages and will maintain this way of Arguing to be good The present Church of Rome and they who hold Communion with her deliver such and such Doctrines as Traditions received from the Apostles and handed down from them thoughout all Ages and by all true Christian Churches to this present Age and therefore they undoubtedly are such We on the contrary say That we have clear unquestionable Evidence from Scripture and Church-History that many of the Doctrines imposed upon us by the Church of Rome as Apostolick Doctrines and Traditions were not received but rather were condemned and abhorred by the former Ages of the Church of Christ in general and in particular by that of Rome and this hath been already proved in the instance of their Latin Service the Veneration of Images and Communion in one Kind whence it demonstratively follows that this proposition is contrary to plain matter of Fact. Again What better reason can be given for this Consequence viz. The present Church of Rome with her Adherents deliver
Euseb H. Eccl. l. 3. c. 10. We have only Twenty two Books which deserve belief among us and then he reckons them up as doth our Article adding that the Books written from the time of Artaxerxes to their days were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so worthy to be credited From Christ and his Apostles Luk. xxiv 27. for the Gospel of St. Luke informs us That Christ beginning from Moses expounded to two of his Disciples in all the Scriptures the things concerning him and also that all things concerning him were written in the Law of Moses vers 44. and in the Prophets and in the Psalms that is in those Books which by the Jews are stiled Hagiographa The Apostles in their Epistles teach 2 Tim. iij. 15. That all Scripture is of Divine Inspiration and that Timothy from a Child had known them and yet he doubtless only knew the Canon then received by the Jews 2 Pet. i. 21. they add That the whole Scripture was a word of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Euseb l. 3. c. 10. Genebrard Chron. ad An. 3640. Jansen ad cap. 48. Ecclus the Prophecy of Men moved by the Holy Ghost Now Josephus doth inform us That after the Days of Artaxerxes the Jews had no certain Succession of Prophets and it is confessed by many Romanists That from Malachy to John they had no Prophets In the Second Century Onesimus requesteth of Melito § 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. Hist l. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Bishop of Sardis a perfect Catalogue of the Books of the Old Testament whereupon this Bishop being to take a Journey into the East went to the place where those things were done and preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. and learning thence the exact number of them he sent their Names to Onesimus numbring them just as our Sixth Article doth And of this Catalogue Eusebius saith That it contained all the Books of the Old Testament which the Church owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. and that he thought it necessary to preserve this Catalogue of them in writing to Posterity Here then we find upon the first enquiry after the Death of the Apostles a Catalogue exactly formed from the East and from Jerusalem agreeing with the Judgment of the whole Church of God and as exactly with the judgment of the Church of England In the Third Century Origen informs us § 4 That we must not be ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Psal 1. Ed. Huet T. 1. p. 40 41. that the Canonical Books of the Old Testament are Twenty two according to the number of the Jewish Letters and then he reckons them exactly as we do adding That as these Letters are an Introduction to knowledge and divine Wisdom so these Twenty two Books are an Introduction to the Wisdom of God this saith he is the Tradition of the Jews The Tradition of the Church in the Fourth Century unanimously concurrs with the Article of the Church of England in all the Catalogues then given of the Books of the Old Testament § 5 Eusebius of Caesarea the Metropolis of Palestine who not only hath preserved the Catalogues of Melito and Origen but also doth approve them and saith They were the Books of the Old Testament received by the consent of all and of which he thought necessary to preserve the Catalogue in writing to posterity L. 4. c. 6. elsewhere saith That he is not able exactly to reckon the Governors of the Tribe of Judah that ruled the Jewish Nation after Zorobabel Demonst Evang l. 8. c. 2. p. 368. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that from his time to that of our Saviour's there was no divine Book written Athanasius in his Festival Epistle gives the same Catalogue which we receive and having finished it he saith Ad Ruffinum Tom. 2. p. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these are comprehended the Books of the Old Testament The same Archbishop of Alexandria in his Book stiled a Synopsis of the Holy Scriptures tells us the number of the Books of the Old Testament are Twenty two Ibid. p. 58. and he there reckons them up according to our Article St. Cyril Bishop of Jerusalem speaks to his Catechumen thus Know thou studiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church the Books of the Old Testament read the divine Scriptures the Twenty two Books of the Old Testament interpreted by the Seventy Interpreters Catech. 4. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by all confessed to be divine Meditate upon these Twenty two Books of the Old Testament and be careful to remember them as I name them and then he reckons them up exactly as we do Epiphanius Bishop of Salamine in the Island of Cyprus in his Book of Weights and Measures Tom. 2. p. 161 162. doth in like manner inform us That the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Canonical Books of the Old Testament is Twenty two and then he reckons them up as our Article doth St. Cap. 3. Basil Bishop of Caesarea in Cappadocia in his Philocalia puts this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are the divine Books Twenty two and answers it as Origen had done before him Gregory Nazianzen in his Treatise upon this very subject of the true genuine Books of Scripture Concil Oxon. Tom. 2. part 1. p. 179. declares That the Historical Books of the Old Testament are Twelve and the Metrical are Five and the Prophetical Five and then he names them all according to our Article Amphilochius in his Canonical Epistle to Selcucus gives us the same account of them Apud Balsamon p. 1083. with this only difference that the Book of Esther is said to be not so generally received for Canonical as the rest St. Jerom in several places of his works is so clearly for us that our Article is founded on his Judgment who often tells us That the Canonical Books of the Old Testament are Twenty two or if you will reckon Ruth and the Lamentations as distinct Books Tom. 3. f. 6. a. Ibid. f. 3. a. T. 1. f. 41. a. Apud Hieron Tom. 4. f. 51. they are Four and twenty In his Preface to the Book of Kings in his Epistle to Paulinus to Laeta and in divers places of his other works he is expresly of the same Judgment Ruffinus having numbered the Books of the Old Testament as we do adds That in these Books the Fathers did comprize tha◠number of the Books of the Old Testament St. Hilary saith Prolog Expla in Psalmos That the number of the Books of the Old Testament are Twenty two according to the number of the Hebrew Letters and having reckoned them up as we do saith These compleat the number of the Twenty two Books The Council of Laodicea Decrees Can. 59. That only the Canonical Books shall be read
in the Church and then this Council reckons up the Canonical Books as we do leaving out of their account those which we call Apocryphal Now this Canon being received into the Codex Canonum-Ecclesiae universalis or the Code of the Canons received by the whole Church it must have the force of an Oecumenical Synod and give us the concurring judgment of the whole Church of God on our side And yet for farther confirmation of this matter let these few things be noted First That these Fathers generally say § 6 they deliver these Catalogues as they received them by Tradition and as they were delivered to them by the Fathers and as they were received by the whole Church of Christ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius in his Pascal Epistle speaks thus Because some dare to mix Apocryphal Books with the divine Scriptures of which we are fully assured from the Tradition of them to the Fathers by them who were Eye-witnesses and Ministers of the Word It seemed good to me being exhorted to it by the Orthodox Brethren and having learnt them from the beginning in order to declare which are the Canonical Books delivered as such by Tradition and believed to be of divine Inspiration St. Hilary saith Prolog Expla in Psalmos That they were thus computed secundum Traditiones veterum according to the Traditions of the Ancients These saith St. Cyril are the Books you learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church and which we read publickly in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. p. 37. The Apostles and the ancient Bishops and Governors of the Church who delivered these as the Canonical Books were much wiser than you thou therefore being a Son of the Church do not transgress her Laws or go beyond her Rules Quae secundum majorum Traditionem Ecclesiis Christitradita What are the Volumes of the Old and the New Testament which according to the Tradition of the Ancients are believed to be inspired by the Holy Ghost and delivered to the Churches of Christ It seems convenient saith Russinus here evidently to declare as we have received them from the Monuments of the Fathers and having reckoned up the Books of the Old Testament proceeding to the Books of the New Testament he adds Haec nobis a patribus tradita sunt Apud Hieron Tom. 4. f. 51. a. These are the Books which the Father 's comprized in the Canon these things are delivered to us by the Fathers Note § 7 Secondly That of the Books which we reject and call Apocryphal they also teach that as such they were rejected by the Church that though the Church permitted them to be read yet did she not receive them into the Catalogue of the Holy Scriptures or use them to confirm any Article of Christian Faith and that they spake of them as Books without the Canon Thus Athanasius in his Paschal Epistle saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for more exactness sake Apud Balsam p. 921. I add this necessary advertisement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That besides these Books of the Old and New Testament now mentioned as divine Scripture there be other Books which are not put into the Canon which are yet appointed by the Fathers to be read to those who first come to be Catechized in the way of Piety to wit The Wisdom of Solomon the Wisdom of Syrach and Esther and Judith and Tobias and the Book called the Doctrine of the Apostles and Pastor these are read and not to be despised the others are put into the Canon Tom 2. p. 58 59. The very same words he repeats in his Compendium of the Holy Scripture where also afterwards he reckons the Four Books of Macchabees and the History of Susanna among the Books contradicted Baruch and the additions to Daniel among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Apocryphal Books of the Old Testament Catech. 4. p. 38. St. Cyril having cited the Canon we receive as that which was delivered to the Church by the Apostles and ancient Governors of the Church adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the rest which are extro-canonical be placed in a second Order Gregory Nazianzen having given an account of Twenty two Books of the Old Testament saith You have them all Ubi Supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that all besides them are not Genuine After his Catalogue delivered from the Tradition of the Fathers Sunt alii libri non Canonici sed Ecclesiastici a majoribus appellati Quae omnia legi quidem in Ecclesia voluerunt non tamen proferriad authoritatem ex his fidei confirmandam Apud Hieron Tom. 4. f. 51. Ruffinus saith You must know that there be other Books which are not Canonical but called by our Ancestors Ecclesiastical as the Wisdom of Solomon the Wisdom of the Son of Syrach Tobit Judith and the Books of Macchabees which they were willing to have read in the Church but not to have produced to confirm Doctrines of Faith the rest they called Apocryphal and would not have read in the Church These things are delivered to us by the Fathers Praefat. in librum Regum Tom 3. f. 6. St. Jerom saith he made his Catalogue ut scire valeamus quicquid extra hos est inter Apocrypha esse ponendum that we might know that all besides these Twenty two are to be deemed Apocryphal He adds Praef. in Esdr Neh. ibid. f. 7 8. That the Books which are not received by the Hebrews are to be rejected by us Christians and that the Church indeed Reads them but receives them not into the Canons Note Thirdly § 8 That they declare not only that these are the Books received into the Canon by the Jews but by the Christians also that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synops Tom. 2. p. 55. the entire Scripture of us Christians saith Athanasius All the Books delivered by the Apostles and ancient Governors of the Church and by the Church to others saith St. Cyril Ubi Supra All the Books delivered to the Church of Christ saith Ruffinus That as for others which we stile Apocryphal Ecclesia nescit Apocrypha Tom. 3. f. 7. a. f. 9. a. the Church owns them not Ecclesia inter Canonicas Scripturas non recipit The Church receives them not among the Canonical Scriptures saith St. Jerom. Note Fourthly § 9 That they declare that they made this Enumeration of these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of necessity to prevent mistakes in this Matter and for the good of the Church and that Men might know out of what Fountains they were to draw the Waters of Life Having made mention of the Hereticks saith Athanasius as of Dead persons Apud Balsam p. 920 921. and of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having the Holy Scriptures for Life and because I fear least some harmless Men through their Simplicity and Ignorance may be deceived by
Traditions did we not find them thus handed down to us in these Writings so can we have no reason to receive the pretended Traditions of the Church of Rome because they are not handed down unto us in this manner But saith Mr. M. Before we can know true Books § 24 and true Copies of Books from false P. 407 408. we must first know true Tradition from false that we assuredly may say these are the true Books of Scripture these are the true Copies of those Books because true Tradition commends them for such these be false Books or false Copies of true Books because the Tradition which commends these is false tell me the means by which infallibly the true Tradition in this point may be known from the false and that very means I will assign in other points to know true Tradition from false This Objection I retort thus Resp before we can know true Tradition from false we must know true Faith from false for true Tradition is only the Tradition of the Faithful that is of those who do entirely believe all the necessary Articles of Christian Faith and if I must first know this Faith before I can know true Tradition I cannot need Tradition to instruct me in the Christian Faith. Again tell me the means by which I may know true Faith antecedently to Tradition and the very same means will I assign to know the Faith of Protestants without it 2. This Argument in the Mouth of an unbelieving Jew that lived in the Days of Christ and his Apostles pleads as strongly for the vain Traditions of the Scribes and Pharisees and the whole Jewish Nation rejected by our Lord and his Apostles as for the pretended Traditions of the Church of Rome v. g. you send us to Moses and the Prophets to learn the true Messiah and from these Scriptures you attempt to prove your Jesus is the Messiah promised to the Jews but before you can know whether the Books you cite be the true Books of Moses and the Prophets and the Copies you have of them be true Copies you must know true Tradition from false tell me then the means by which infallibly the true Tradition in this Point may be known from the false and that very means will I assign to prove the Traditions of the Jewish Church rejected by your Lord and his Apostles to be true Whatsoever Answer Mr. M. can return to this Objection will be as applicable to his own 3. To this demand I answer That where the Tradition deriveth from the Fountain of Tradition and can be proved by written Testimonies to have done so And 2ly that where it is a Tradition not of a matter of Fact but Faith and passeth down without controul and contradiction of any that were then and after owned by other Churches as true Christian Brethren And 3ly where it can be proved irrational and absurd that the Tradition could have so long and generally obtained without just ground of being owned as such there the Tradition ought to be embraced as true When therefore Mr. M. hath proved the pretended Traditions of the Church of Rome to have these Three Characters of true Tradition we shall have equal reason to admire his Parts as we have now to wonder at his Confidence but they who can believe Impossibilities may be allowed to undertake them CHAP. IV. Sixthly We distinguish betwixt Traditions touching purely Doctrinals or divine Revelations touching Articles of Faith and Matters of Practice in the first the Fathers have been subject to mistake in Doctrines not Fundamental as appears 1. From the Doctrine of the Mellennium delivered in the Second and Third Centuries as a Tradition received from Christ and his Apostles § 1. As a thing of which they were certain Ibid. 2. As a Doctrine proved from variety of Scriptures both of the Old and New Testament which could say they receive no other sence § 2.3 As a Doctrine denied only by Hereticks or such as were deceived by them § 3. It was embraced by the greatest number of Christians and Church Guides delivering it not as Doctors only but Testators § 4. Hence the uncertainty of such Traditions is demonstrated and the falshood of the pretended Tradition for Invocation of Saints § 5. 2ly A like mistake is proved from the general Doctrine of the Fathers of the four first Centuries that the Day of Judgment was nigh at hand § 6. And that the time of Antichrists coming was at hand § 7. That the World should end after Six thousand Years that is according to their computation Five hundred Years after our Saviour's Advent § 8. The Inferences hence Ibid. In matters of practice we distinguish Seventhly betwixt such as have been generally received without contest in the purest Ages of the Church and such as have been contested and disowned by Orthodox Churches or Members of the Church and that we cannot depend with certainty on the latter is proved 1. From the Contest betwixt P. Victor and the Asiaticks touching the Easter Festival in which it is observed 1. That the greatest part of the Christian World consented in judgment with Victor and his Synod § 9.2 That they who with him kept this Feast on the Lord's Day pleaded an Apostolical Tradition for that Practice § 10. 3. That they who kept it with the Jews pleaded the same Tradition and with greater Evidence § 11. 4. That when the Pope endeavoured by terrifying Letters to affright them from their practice all the Asiaticks and Neighbouring Provinces refused to hearken to him and condemned him for it § 12. 5. That hereupon Victor attempted to Excommunicate them and commanded others to have no Communion with them § 13. 6. That notwithstanding this injunction all the other Churches held Communion with them and sharply reprehended Victor as a disturber of the Church's Peace § 14. Inferences hence shewing the Falshood of the Fundamental Rule of the Guide of Controversies and the uncertainty of Tradition § 15. Which is farther proved from the Contest betwixt P. Stephen and St. Cyprian and the Asiaticks touching the Baptizing of Hereticks where 't is observed 1. That the Opinion of Stephen was for the Baptizing of no Hereticks no not those who were not Baptized in the Name of the Father Son and Holy Ghost that of St. Cyprian for the Baptizing of all Hereticks and Schismaticks § 16. 2. That Pope Stephen proceeded to an Excommunication of his Brethren upon this account and a refusal of Communion with them and so did Pope Xystus and Dionysius after him whereas they of Africa judged no Man who differed from them § 17. 3. Observe that the Opinion of the Africans and other Eastern Churches was asserted by many Christian Doctors Churches and Councils and was of long continuance after this dispute § 18. 4. Observe that as Pope Stephen pretended to Apostolical and Original Tradition for his Opinion so did the contrary Party for their Opinion § 19. 5. That
the Africans passed a severe Judgment on the Assertors of the contrary Opinion though they refused not Communion with them § 20. 6. That neither Stephen 's Opinion nor Saint Cyprian 's prevailed but the Church went a middle Way betwixt both § 21. Inferences 1. Hence it appears that the Doctors of the Western Churches are no good Judges of the Practices of the East § 22. 2. That in Matters of this obscurity the Custom of each Church is to be followed without breach of Peace § 23. 3. That in those Ages they knew nothing of the Pope's Supremacy or the Rule of the Guide of Controversies § 24. 4. That they belived what passed for Apostolical Tradition in the Church of Rome might be no such thing § 25. And Lastly That even in those early times Tradition Apostolical must falsly be pretended by great and many Churches § 26. FUrthermore we distinguish betwixt Traditions touching Points purely Doctrinal Dist 6th or Divine Revelations which concern matters of meer Belief as the Doctrine of the Millennium of the time of the Day of Judgment of Antichrist and what did hinder his Appearance and the like and Traditions touching points of Practice such as were the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops c. Touching the first kind we say That it is no sufficient evidence that they were Doctrines received from the Apostles that they have been asserted by after-Ages to be such it being evident both from Church History and the Confessions both of Protestants and Papists that in these matters the Fathers have been subject to mistakes in Doctrines not belonging to the Fundamentals of the Christian Faith but touching matters of Practice we say That we are ready to receive all such Traditions as have that Evidence that they were generally practised from the first and purest Ages of the Church which we are able to produce for observation of the first Day of the Week the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops and the like To give some Instances of the first kind First The Doctrine of the Millennium § 1 or the Reign of Saints on Earth a Thousand Years is now rejected by all Roman Catholicks and by the greatest part of Protestants and yet it passed amongst the best of Christians for Two hundred and Fifty Years for a Tradition Apostolical and as such is delivered by many Fathers of the Second and Third Century who speak of it as the Tradition of our Lord and his Apostles and of all the Ancients that lived before them who tell us the very words in which it was delivered the Scriptures which were then so Interpreted and say that it was held by all Christians that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Orthodox And 1. this is delivered by the Fathers of the Second and Third Centuries as a Tradition received from the Mouth of Christ and his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 39. Eusebius confesseth That Papias declared it to be the Doctrine of our Saviour handed down to him by unwritten Tradition Lib. 5. c. 33. Euseb H. Eccl. lib. 3. c. 39. Now of this Papias Irenaeus saith That he was an Hearer of St. John the Author of the Revelations He himself professeth that he only followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who taught the Truth and who related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commands given by Christ himself and coming from the Truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. That he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Apostles from those who followed them or conversed with them and only writ the things he had well learned and well remembred Eusebius moreover adds That his Relation touching the Tradition of the Millennium prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most of the Clergy that lived after him to entertain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial cum Tryph. p. 308. Justin Martyr speaking of the same Doctrine premiseth That he chose not to follow the Doctrines of Men but of God and the Doctrines delivered by him and then he adds That there was a Man among them named John one of Christ's Twelve Apostles who in his Revelations had foretold that the Faithful should reign with Christ a Thousand Years in Jerusalem Lib. 5. cap. 33. and that our Lord Christ said the same thing Presbyteri meminerunt qui Joannem Discipulum Domini viderunt audisse se ab illo quemadmodum de temporibus illis docebat Dominus Ibid. Irenaeus adds That the Seniors who saw St. John the Disciple of the Lord remembred how they had heard him say that he had heard our Lord Christ teach this Doctrine and then he doth repeat the very words in which Christ taught thus and tells us that he had them also from Papias the Friend of Polycarp Cap. 36. Hanc esse ad ordinationem dispositionem eorum qui salvuntur dicunt Presbyteri Apostolorum Discipuli ibid. adding That this according to the Seniors the Disciples of the Apostles is the Ordinance and the appointment concerning those that shall be saved and that our Lord taught this when he promised to drink New Wine with his Disciples in the Kingdom of God Hanc Ezechiel novit Apostolus Joannes vidit qui apud fidem nostram est novae Prophetiae sermo testatur Adv. Marcion l. 3. c. 24. and St. Paul when he said That the Creature should be freed from the Bondage of Corruption into the liberty of the Sons of God. As for the Kingdom promised to us after the Resurrection for a Thousand Years Ezechiel knew it saith Tertullian the Apostle John saw it and the new Word of Prophecy which we believe gives Testimony of it And if Gelasius Cyzicenus may be credited this was the Doctrine delivered by the Nicene Council in these words We expect new Heavens and new Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hist Concil Nic. l. 2. c. 30. according to the Scriptures at the Appearance of the Kingdom of our Great God and Saviour Jesus Christ and then as Daniel saith the Saints of the most High shall receive a Kingdom and the Earth shall be pure and holy which David by the Eye of Faith foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith I believe to see the Goodness of the Lord in the Land of the Living and the Son of David Blessed are the Meek for they shall inherit the Earth These things we have established from the Ecclesiastical Constitutions most diligently framed by the Holy Fathers 2. They speak of this not as a probable Opinion but as a thing which they were certainly assured of We know saith Justin Martyr Dial. cum Trypk p. 307. the Resurrection of the Flesh and the Thousand Years in Jerusalem Predicta benedictio sine contradictione
the Roman Church were in this case opposite to Scripture and the plainest Reason And as St. Basil doth to Amphilochius in the same case Can. 47. Eos qui Romae sunt non ea in omnibus observare quae sunt ab origine tradita Ep. 75. p. 220. Though you and the Romans hold the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ought our Sentence to take place And as Firmilian expresly doth That 't is usual with them of Rome to vary from Apostolical Tradition Could so many Fathers so many Churches so many Councils have not only practised in opposition to the Doctrines and Customs of that Church but also have condemned them in such opprobrious Terms as they have done Cyp. Ep. 69. p. 185. Ep. 73. p. 206 208 210. Ep. 74. p 212 c. pronouncing the Assertors of them Prevaricators in matters both of Faith and Truth Betrayers of the Church Enemies to Christians Friends and Abettors of Hereticks Men who did plead their Cause and partake with them in their Sins Men who did null evacuate destroy the Baptism of the Church and give up the Spouse of Christ to Adulterers Fifthly § 25 Hence it is manifest That in that Age they verily believed that what had passed for Apostolical Tradition in the Church of Rome and her Adherents might be no such matter that both that Church and her Abettors might impose upon their fellow Christians in pretending to it and that there lay no Obligation on other Churches to comply with them in such matters as they delivered for Apostolical Tradition For otherwise how could it happen that so many populous Churches so many Councils so many famous Bishops that Athanasius Optatus St. Basil Cyril of Jerusalem all great Assertors of true Apostolical Tradition should declare so plainly and expresly against this practice of the Church of Rome that Firmilian should declare Neminem tam stultum esse qui hoc credat Apostolos tradidisse Ep. 75. p. 219. Nemo infamare Apostolos debeat quasi illi Haereticorum Baptisinata probaverint Ep. 74. p. 211. No Man could be so Foolish as to believe the Apostles had delivered any such thing that St. Cyprian should say That this pretence of Romanists was manifestly false and tended to blaspheme the Reputation of the Blessed Apostles that the Africans should not only reject this pretended Apostolical Tradition in the opprobrious Terms forementioned but should declare so oft in Council that the contrary Doctrine descended from Evangelical Authority and Apostolical Tradition Vid. Supra and was confirmed by the Divine Law and the Holy Scriptures How lastly could it happen that all the other Churches excepting that of Rome were all at Peace and still maintained Communion with these Opposers and Traducers of this pretended Tradition and did not blame them in the least on this account but rather interceded with the Roman Bishop to lay aside his Fury and entertain Communion and Friendship with these Churches as they did Sixthly Hence it appears that in that Age they thought not Custom or Tradition though practised by the Church of Rome and by the major part of Christians any certain Rule of Manners but thought themselves obliged sometimes to vary from it and that they might have Truth and Reason and Scripture on their sides against it that it concerned them to examine then whether the Custom they were required to follow had its rise from Christ and his Apostles and could be proved from their Writings and if not to reject it For in this matter they declare Non esse consuetudine praescribendum Cypr. Ep. 71. p. 194. sed ratione vincendum Their Adversaries were not to prescribe to them from Custom but to convince them by reason St. Paul having taught every one not to adhere pertinaciously to what he had once imbibed Pag. 195. but willingly to embrace any thing which he found better or more profitable That 't was in vain when Men were overcome by reason Ep. 73. p. 203. to oppose Custom to it as if Custom were better than Truth and that were not rather to be followed which was revealed for the better by the Holy Spirit that Non semper errandum Ibid. p. 208. quia aliquando erratum est We must not always erre because we once have done so Ep. 74. p. 215. that Custom without Truth was only old Error and vainly was preferred before it that the Truth being manifested Concil Carth. apud Cypr. p. 236 240 241. Custom was to yield to it that no Man ought to preferr Custom to Reason and Truth that Christ being Truth we ought rather to follow that than Custom that it was obstinacy and presumption Cypr. Ep. 74. p. 212. humanam traditionem divinae dispositioni anteponere to preferr humane Tradition to divine Orders and not to consider that God is angry when humane Tradition evacuates divine Precepts that when it was said to them let nothing be innovated Ibid. p. 211. but that which was delivered be observed it was to be enquired unde est ista traditio whence is that Tradition Whether from the Authority of Christ and the Gospel the commands and Epistles of the Apostles and if in Evangelio praecipitur Ib. p. 215. aut in Apostolorum Epistolis aut Actubus continetur it were commanded in the Gospel or contained in the Acts or Epistles of the Apostles then was it to be observed and that when Truth shook and staggered we were to have recourse to the Head and Original of Divine Tradition ad originem dominicam Evangelicam Apostolicam Traditionem to the Gospel and Apostolical Tradition Lastly Hence it is evident § 26 That in those early times Tradition Apostolical and from the beginning must falsly be pretended by Great Men and Churches even in a matter of continual practice and occurrence in the Church of God for here you see it was pretended for the Admission of Hereticks without Baptism by Pope Stephen and his Church and the fame Tradition Apostolical and from the beginning was pretended for the opposite Doctrine by Firmilian and St. Basil and their Party and yet the Church did in the following Ages declare against the Pretences of them both If then in these plain matters of Fact and of continual practice Tradition did so fail both the Pretenders to it must it not be more apt to fail in matters of meer Speculation If by Tradition these Churches could not truly tell what their Forefathers did how should they by it tell assuredly in all things what they held since that could only be made known unto them by their Words and Actions if actually they handed down unto posterity for a traditionary Practice that which was not truly so why might they not also hand that down to them as a traditionary Doctrine which was nothing less than so CHAP. V. Eightly We distinguish also betwixt Traditions which appear from Reason to be such as ought to be received and
such as want the Evidence of Reason to assure us of their Truth of the latter kind is the Tradition that Enoch and Elias are to appear as Christ's Fore-runners at the Day of Judgment § 1. This Tradition is very ancient and found no Contradiction in the Church § 2. It was also the general Tradition of the Jews that Elias was to come in Person before the first coming of their Messiah Ibid. And yet this is not countenanced but plainly is confuted by the Scriptures § 3. The promise in Malachy belongs not to Christ's Second but to his first Advent Ibid. The Elias there promised was not Elias in Person but John the Baptist § 4. The Objections against this Assertion answered Ibid. Two Corollaries 1. That Tradition is not always a sure Interpreter of Scripture 2. That Oral Tradition is not of absolute certainty in matters of Speculation § 5 6. The Tradition of the Superiority of Bishops over Presbbyters may be relied upon because it is strengthened by Reason § 7. So also is the Tradition of the true Copies of Scripture where note 1. That we cannot know the Scriptures are not corrupted from the Infallibility of the Jewish or the Christian Church § 8 9. But we may know from Reason grounded upon Scripture 1st That the Scriptures were committed pure to the Christian Church § 10. 2dly That the immediate succeeding Age could want no assurance of their Purity whilst the Autographae were extant § 11. 3dly That these Records being so generally dispersed could not be then corrupted § 11. 4ly That the whole Church would not and part of them could not corrupt them § 13. 5ly That the Providence of God would not permit them to be corrupted in Substantials § 14. No like proof can be given that the pretended Traditions of the Church of Rome have been thus handed down unto us § 15. The Objection of Mr. Mumford is answered § 16. WE distinguish betwixt Traditions which can be made appear by Reason to be such as ought to be received Dist 8. and which we therefore think our selves obliged to receive and such as cannot by Reason be proved to have derived from the Apostles though they appeared very early in the Church Of the first Nature are the Traditions of the Canon of Scripture of the Copies handed down to us without Corruption in any necessary Articles of Christian Faith of the Observation of the Lord's Day c. Of the Second Order are the Traditions of the Millennary Doctrine of the Appearance of Enoch and Elias the Tisbite as the Forerunners of the Day of Judgment And of Traditions of this Nature we say we have no Ground sufficient to receive them as Articles of Christian Faith or Apostolical Traditions The Appearance of Enoch and Elias § 1 then to resist the Seduction of Antichrist and to be slain by him is delivered thus De Resur Carnis c. 22. Enoch and Helias are saith Tertullian Translated caeterum morituri reservantur ut Antichristum sanguine suo extinguant but they are reserved to die and shed their Blood for the Extinction of Antichrist This saith Petrus Alexandrinus is In Chronico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Apoc. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tradition of the Church That Enoch is to come in the last Days with Helias to resist Antichrist It is saith Aretas unanimously received by the Church from Tradition that Enoch and Elias the Tisbite are to come The Tradition of the Advent of the Tisbite is as old as Justin Martyr § 2 Dial. cum Tryph. p. 268. and hath been constantly believed in the Church from that time till the Reformation that of Enoch's coming with him is as old as Tertullian it generally obtained in the following Centuries and found no Contradiction from any of the Writers of those times and yet I find no ground at all for this Tradition concerning Enoch For the Two Witnesses in the Revelations are not described like Enoch and Elias but like Moses and Elias Rev. xi 6. it being said They have Power to shut Heaven that it Rain not in the Days of their Prophecy which Elijah did and have Power over Waters to turn them into Blood and to smite the Earth with all Plagues as often as they will which we know Moses did but there is nothing in the description of these Witnesses relating in the least to Enoch As for Elias let it be considered First That it was the general Tradition of the Jewish Nation that Elias the Tisbite was to come in Person as the Forerunner of the Messiah of the Jews that he in Person was to Anoint him and make him known unto the People that before the Advent of the Son of David Elias was to come to Preach concerning him This is the Import of the Question of St. Joh. i. 21. Matt. xvij 10. Mal. iv 5. John Art thou Elias and of the Saying of the Scribes Elias must first come and restore all things of the Interpretation of the Seventy Behold I send unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias the Tisbite and of that Saying of the Son of Syrach Elias was ordained for reproofs in their times Ecclus xliij 10. to pacifie the wrath of the Lord's Judgment before it break into fury and to turn the Heart of the Father to the Son and to restore the Tribes of Jacob. And suitably to these Assertions Trypho the Jew declares That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. p. 268. all we Jews expect Elias to Anoint Christ at his coming Secondly Observe That it was the general Tradition of the Writers of the Christian Church even from the Second Century that Elias the Tisbite is to come in person before our Lord's Second Advent to prepare Men for it This Opinion of the coming of Elias In Tetull de resur carn c. 22. Not. in Orig. p. 41. c. 1. tradit tota Patrum antiquitas all the ancient Fathers have delivered saith De la Cerda Constans est patrum omniumque consensu receptissima Ecclesiae opinio It is the constant and most received Opinion of the Church and all the Fathers saith Huetius Constantissima semper fuit Christianorum opinio It was always the most constant Opinion of Christians In Mat. xi 14. That Elias was to come before the Day of Judgment saith Maldonate It is saith Mr. Mede well known Disc 25. p. 48. that all the Fathers were of this Opinion He is to come saith Petrus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Tradition of the Church saith Arethas Caesariensis In Apoc. 11. According to the unanimously received Opinion of the Church And yet if we may credit either the Angel or our Blessed Lord § 3 the Prophecy on which the Jews built this Tradition was fulfilled in John the Baptist And if we may believe the Ancient Fathers they built their Tradition on those words of Christ Elias cometh first and restoreth
follows 1. § 5 That the renowned Scribes and Doctors of the Jewish Church were all mistaken in their Interpretation of this place of Malachy That they and the whole Jewish Church had entertained a false Tradition in a matter of so great Consequence as the Fore-runner of their true Messiah for they all had embraced it as a Tradition That Elias was to come in Person before the first Appearance of the true Messiah Trypho apud Justin M. p. 268. they all interpreted that place of Malachy to that effect and thence concluded as they still obstinately do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That because Elias is not yet come in Person their Messiah was not come And yet this general Tradition of the Jewish Church gives no Assurance of the Truth of this Assertion or if it doth it must be then confessed that their Messiah is not yet come 2. Hence also we may learn how vainly Men pretend to absolute Certainty on the account of Oral Tradition for that Tradition was received as much as highly reverenced and regarded by the Scribes and Pharisees as by the Romanists I hope will easily be granted when we consider how zealous they were for the Customs and Traditions of the Fathers How they advanced the Tradition of the Elders even to the dissolution and making void the Law of God. And how frequent are such Maxims as these among them Vid. Leight in Matth. 15.2 The Words of the Scribes are more worthy than the Words of the Law and more weighty than the Words of the Prophets That the Words of the Elders are more weighty than the Words of the Prophets That they came from the Mouth of Moses as well as the written Law. That the written Law is narrow but the Traditional is longer than the Earth and broader than the Sea. And yet these Patrons of Tradition had not only generally received such Traditions as made void the Law of God but also such Traditions touching their Messiah his Fore-runner his temporal Kingdom his glorious Reign on Earth c. as gave Occasion to their Rejecting of him when he came If then the Jewish Church might pretend to oral Tradition as much as that of Rome and yet receive such Falshoods as Tradition which did evacuate the Law of God and cause them to reject their Saviour why may not they of Rome receive such Falshoods for Tradition as do evacuate the Law of Christ If the People were deceived and abused by following their Traditions why may not others be equally deceived in following the supposed Traditions of the Church of Rome 3. § 6 Hence also it will follow That the Tradition of the Doctors of the Christian Church can be no certain Evidence in Matters of meer Speculation or of Interpretation of Scripture that what they thus deliver is the Truth for they have generally taught from the third Century That Enoch is to come in the last days to resist Antichrist and be slain by him without the least appearance of any Ground for this Tradition And they have taught more generally even from the Second Century That Elias the Tisbite is to come in Person before our Saviour's second Advent and grounded this their Doctrine upon the Words of Malachy and of St. Matthew against the plain Assertion of our Lord and the most clear convincing Evidence that John the Baptist and he only was that Elias which according to the Prophecy of Malachy was to come as the Fore-runner of our Saviour In a word the Tradition of the Millennium of the Appearance of Enoch and Elias seem to have had their Rise from the Jewish Converts zealous of the Tradition of their Fathers and from them not from the Apostles to have gain'd Reputation in the Christian Church And the Tradition of Prayers for the Dead seems to have had the same Original But now if a Tradition hath been very ancient § 7 and can by Reason be demonstrated to have derived from the Apostles or to be worthy of Acceptation upon rational Grounds then it is sit to be embraced as such For Instance First We have it from Tradition That presently after the Apostles times all Churches were governed by Bishops presiding over Presbyters and Deacons as their lawful Governors whence we inferr we have just Reason to believe this form of Government was Apostolical since otherwise the Government left in all Churches by the Apostles must in the immediate following Age have been not only changed but corrupted every where But that in the frame and Substance of the established Government of the Church a thing always in use and practice there should be so suddain a Change so universal a Corruption in so short a time and that all Christians without the least Opposition that we read of De praescript c. 28. should conspire in this Corruption is a thing morally impossible For as Tertullian argues in like Case Variasse debuerat Error doctrinae Ecclesiarum quod autem apud omnes unum est non est erratum sed traditum What all Christian Churches did so early agree in practising Vniformly came not by Error but Tradition Moreover it is clearly proved by the most learned Bishop of Chester L. 2. c. 13 prima Assertio p. 157 c. That the Writers of the Second Century distinctly mention the several Orders of Bishops and their inferior Presbyters in the same Church and thereby give us Reason to conclude that this Disparity was generally setled in that Age. Now how improbable it is that either such a Change as must be here supposed were this an Innovation should happen unadvisedly or thorough Negligence or that the whole Church should have conspired so early to swerve from the established Order by placing Bishops above Presbyters without Complaint or the Resistance of any single Person that we hear of will appear if we consider 1. The Subjects of this Constitution viz. The Persons appointed by the Apostles to govern and preside in every Church they being constant Objects of every Persons common Sence seen in every Assembly imploy'd in every ecclesiastical Affair publick and private in which all Christians Sick or Well Living or Dying were concerned we may reasonably conceive that which some of the Apostles to gain upon the Jews did observe the Christian Feast of Easter on the Fourteenth Day of the Moon others might have mistaken this compliance as if the Apostles had judged that the fittest time for Christians of succeeding Ages to observe it in or that when they heard of an Elias to come before the terrible Day of the Lord or of the Reign of Christ on Earth a Thousand Years represented to St. John in a Vision they might mistake the genuine import of those Scriptures and of others of like nature but in a matter of this kind which was the daily object of the Senses of all Christians we cannot easily conceive how they could possibly mistake and not perceive that such a change was made if really it
was done 2. We shall be more convinced that this was not performed by Conspiracy or by a joint consent of Christians to make so great an alteration in that form of Government which the Apostles had established if we consider 1. The general agreement of all Churches in this matter since not one single Church or Corner of the world can be produced in which this Government did not obtain For how can we imagine that in a time when no General Council could meet to appoint it and when there was no Christian Prince to set it forward on a political Account and when by reason of the heat of Persecution and the distance of Christian Churches there was so little commerce and intercourse between them from the Churches of Armenia and Persia in the East to those of Spain in the West from the African Churches in the South to our British Churches in the North this constitution should have been universally received and submitted to if it had not been established by the Apostles or the first Founders of those Churches 2. If we consider how much it did concern all Christians that such an Innovation should not obtain among them and tamely be submitted to For all the people were obliged to know the Governors to whom they were by Scripture commanded to submit and so they could not yield to this supposed Innovation without the greatest danger to their Souls The Presbyters if they had by the Apostles been advanced to the highest Power would not so meekly have submitted to an Authority usurped over them but either out of a just Zeal for asserting their Freedom or out of Indignation at the insolence of the usurping Bishops or out of an unwillingness to submit and obey which is natural to most Men they would have asserted their Equality 3. This will be farther evident if we consider that even the persons thus exalted could have then no motive or temptation to accept of this advancement for Men do not usually desire a change but upon prospect of some ease or temporal Advantage much less when they perceive the Change is only like to add to their trouble and encrease their danger now this was really the case of the first Christian Bishops they being still exposed to the sharpest fury of their Persecutors and commonly begun with first in any storm that was raised against the Church their Labours also were very great for the care of the Flock lay on them and they were unwearied in the discharge of their Pastoral Care can we then reasonably think that they should be so fond of so much toil and peril as to violate the Institution of the Blessed Jesus or his Apostles to obtain it Let any reasonable Person duly weigh these things and ask his Conscience whether it can be really perswaded that such an early Innovation could generally have prevailed in the Church of God. Such also is the Evidence that we pretended to § 8 touching the Canon of Scripture and that those Books have not been so corrupted or depraved as not to be sufficient Rules of Christian Faith or Manners Concerning this matter let it be considered First That we have the true Canon of the Old Testament and that the Books of the Old Testament are not corrupted we cannot know from the Infallibility of the Jewish Church or her Traditions for when she handed down these Scriptures to the Christians as the pure word of their inspired Prophets she was not Infallible but actually had renounced her true Messiah and judged him an Impostor and had embraced such false Traditions as did engage her so to do So that if Chap. 14. p. 29. according to the Author of Popery Misrepresented As the Jews received the Books of the Old Testament from the Jewish Church and the Christians also so also were they to receive from her the sence of them the Jews if not the Christians also were obliged to reject our Saviour as an Impostor and one who taught and acted contrary to their Law and their Traditions Secondly § 9 That the Books of the New Testament are not corrupted or forged we cannot know from the Infallibility of the Christian Church The Reason is because the Infallibility of the Church is so far from being a proof of Scriptures incorruption that no proof can be pretended for it but uncorrupted places of Scripture For if any man should attempt to prove the Scriptures uncorrupted because that Church says so which is Infallible I would demand of him seeing the Infallibility of the Church is not self-evident and seeing Infallibility is a Prerogative which no Man can pretend to but from God's Assistance and therefore no Man can be sure of that Assistance but from God's free Promise how shall I be assured of her Infallibility If he say from Scripture promising it unto her I would ask how shall I be assured that the Scriptures are not corrupted in those places and if to this it be answered From the Church's Infallibility is it not evident that he runs in a Circle proving the Scripture's incorruption by the Church's Infallibility and the Church's Infallibility by the Scripture's incorruption Moreover this is further evident from the Tradition Practice and Acknowledgment of the whole Church of Christ for to inform us in any controverted Text which is the Reading to be owned as true her Doctors never have sent us to Oral Tradition or the infallible Assistance of the Church but always to the readings of former Ancient Authors and to the Inspection of ancient Manuscripts and Versions and have declared what in it self is manifest and owned by all that ever treated on this Subject That there is no other way whereby we can attain to any knowledge or assurance in this matter Thus Sixtus Quintus in his Preface to his Bible In hac Germani Textus pervestigatione satis perspicue inter omnes constat nullum esse certius ac firmius Argumentum quam Antiquorum probatorum codicum Latinorum fidem tells us That in Pervestigation of the true and genuine Text it was perspicuous to all Men that there was no Argument more firm and certain than the Faith of ancient Latin Books Let any Man peruse all Commentators Ancient and Modern of what Perswasion soever and he will be convinced of their unanimous concurrence in this Assertion Thus St. Austin tells us That the Latins have need of Two other Tongues for obtaining the knowledge of the Divine Scriptures viz. De Doctr. Christ l. 2. c. 11. de Civ Dei l. 15. c. 13. the Hebrew and the Greek Ut ad exemplaria praecedentia recurratur si quam dubitationem attulerit Latinorum Interpretum infinita varietas That if any doubt should arise from the great variety of Latin Versions they might recurr to the Greek or Hebrew Originals That the Latin Versions of the Old Testament where it is necessary Chap. 14 15. Graecorum Authoritate emendandi sunt are to be corrected by the Authority of
by Jew and Gentile Heretick and Orthodox even in those times in which and in those places where they first appeared and by those Persons who immediately before received others as the true and genuine Copies of the Word of God. Lastly § 14 That these Records of the Will of God have not been so corrupted as to cease to be a certain Rule of Faith and Manners we argue from the Providence of God inducing us to judge that the Books thus delivered to us by the Church as genuine are truly so for nothing seems more inconsistent with divine Wisdom and Goodness than to inspire his Servants to write the Scripture as a Rule of Faith and Manners for all future Ages and to require the Belief of the Doctrines the practice of the Rules of Life plainly contained in it and yet to suffer this divinely inspired Rule to be insensibly corrupted in things necessary to Faith or Practice who can imagine that God who sent his Son out of his Bosom to declare this Doctrine and his Apostles by the Assistance of the Holy Spirit to indite and preach it and by so many Miracles confirm it to the World should suffer any wicked Persons to corrupt and alter any of those terms on which the Happiness and Welfare of Mankind depended This sure can be conceived Rational by none but such as think it not absurd to say That God repented of his good Will and Kindness to Mankind in the vouchsafing of the Gospel to them That he so far maligned the good of future Generations that he suffered wicked Men to rob them of all the benefit intended to them by this Declaration of his Will. For since those very Scriptures which have been received for the Word of God and used by the Church as such from the first Ages of it pretend to be the terms of our Salvation Scriptures indited by Men commissionated from Christ and such as did avouch themselves Apostles by the Will of God and his Command for the delivery of the Faith of Gods Elect and for the knowledge of the Truth which is after Godliness in hopes of Life eternal they must be what they do pretend to be the Word of God or Providence must have permitted such a Forgery as rendereth it impossible for us to perform our Duty in order to Salvation for if the Scripture of the New Testament should be corrupted in any essential requisite of Faith or Manners it must cease to make us wise unto Salvation and so God must have lost the end which he intended in inditing of it Again when we consider that in the Jewish Church the Scriptures were until the coming of Christ in very corrupt Times and amongst very corrupt Persons preserved so entire that Christ sends the Jews to them to learn Religion declares that they have Moses and the Prophets and both our Lord and his Disciples confuted and instructed the Scribes and Pharisees and Jews out of them without the least intimation of any corruption that had happened to them we have still greater reason to judge the New Testament sincere since we cannot rationally suppose Providence less careful of the New Testament than of the Old. If against this Argument it be Objected Object that we find by the Citations of the Ancients and by Old Manuscripts that there was a difference betwixt their Copies of the Scripture and those we now use I answer 1. That this is no certain Argument of any such difference seeing the Citation of the Ancients might differ thus by the failure of their Memory it being frequently their Custom to cite the Scriptures from their Memory without inspection of the Book moreover we find by Ocular Demonstration that these various Lectures make no considerable variation in matters of Faith or Manners or if one Text which asserts a substantial Doctrine be variously read so that the matter is thence dubious there are others which assert it without that Variety If then no Writing whilst the Apostles lived could pass for Apostolical and yet destroy or contradict the Faith they taught if their immediate Successors could not be ignorant of what the Apostles committed to them to be read and taught us the Records of their Faith and Doctrine nor would they be induced to deliver that for such which they believed not to be so if neither they could universally conspire to effect this thing nor can it rationally be thought that Providence would suffer them to do so 'T is morally impossible these Writings should be forged or corrupted in matters of Concern or Moment If therefore Mr. § 15 M. will make good his Assertion that they have the same means to shew that their Traditions are true that is truly descended from the Apostles that we have to shew the Copies of the Scripture which we use are not corrupted in substantials he must first own what we have proved of these Copies to be true of his Traditions viz. That they cannot be proved to be true from the Infallibility of the Church and that in any doubt concerning the Truth of them we must have recourse to the Original and Fountain of Tradition not to the Judgment of the present Age as in the proof of the true Copies all Parties are agreed that we must have recourse to Ancient Manuscripts And to the Fountains of the Greek and Hebrew Secondly He must shew what we have done touching the Scriptures concerning his pretended Traditions viz. That these Traditions were owned cited read and received as Apostolical Traditions from the Apostles Days that Jews and Heathens were acquainted with them that they were attested to by the Sufferings of the Primitive Martyrs that they were such as the Apostles desired to leave in writing and which they did so leave according to the Will of God and consequently were not oral Traditions that they were universally acknowledged and consented to by Men of different perswasions preserved in their Originals to succeeding Ages transcribed by Christians for their private and their publick use esteemed by them as their Digests and as deifying Traditions believed by all Christians to be divine and as the Records of their Hopes and Fears that they were carefully sought after and riveted in their minds and constantly rehearsed in their Assemblies by Men whose work it was to read and preach them and to exhort to the performance of those Duties they enjoined that they were frequent in the Writings and often cited in the Confessions and Apologies the Comments Homilies Discourses and Epistles of the Ancient Worthies as also in the Objections of their Adversaries to whose view they still lay open And lastly he must prove they were Traditions which the good Providence of God was as much concerned to keep entire and uncorrupt as to preserve those Scriptures so which by the Will of God were written to be the Pillar and Foundation of the Christian Faith and when we see this task performed we shall be more enclined to admit of the pretended Traditions
the Sabbath Day Answered § 16. His fourth Objection That in Christ Jesus nothing avails but keeping the Commandments of God Answered § 17. His fifth Objection from the Words of Christ Pray that your flight be not on the Sabbath day Answered § 18. IN this Discourse I have endeavoured to shew in what Sence we admit of Tradition as a sufficient Evidence of the Truth of what we do believe or practise And have demonstrated That in those things which we receive upon her Testimony the Romanists cannot pretend unto a like Tradition for any of their Doctrines Two things they farther do object against us as instances of things necessary to be believed which yet say they have no Foundation in the Holy Scriptures and therefore must be believed only on the account of Tradition or the Authority of the Church viz. First The Observation of the Lord's Day and the liberty we take in working on the Sabbath and not observing it as a day set apart unto the Service of the Creator of the World. Secondly The Baptism of Infants of which what Mr. M. offers is sufficiently considered in the following Treatise and the practice hath of late been fully justified from Scripture and Tradition jointly by Three learned Treatises to which I shall referr the Reader Mr. Walker's Modest Plea for Infants Baptism The Case of Infants Baptism Dr. Still Rational Account Part. 1. cap. 4. Touching the first particular I shall Discourse at present in this Preface and shew in opposition to Mr. Mumford that we have sufficient Ground from Scripture for observing the Lord's Day and not observing of the Sabbath Day and that as far as we depend upon Tradition in these Points the Romanists can shew no like Tradition for their Tenets To begin with the first of these particulars That the Lord's Day is by all Christians to be observed as a Religious Festival will be made good from these Considerations First That it is mentioned in the Scripture as a known Festival Day a Day which bore Christ 's Name a Day on which the Christians did assemble for the performance of Sacred and Religious Worship Secondly That it was perpetually and universally observed as such by the Catholick Church including the times of the Apostles And First That it is mentioned in Scripture as a known Festival Day a Day which bore Christ's Name a Day on which the Christians did assemble for the performance of Religious Worship will appear 1st From that Expression of St. John § 2 Rev. i. 10. I was in the Spirit on the Lord's Day For explication of which words observe first That the Name Lord in the New Testament doth ordinarily signifie the Lord Christ for God the Father having committed all Authority into his Hands he by so doing made him as Saint Peter saith both Lord and Christ Act. ij 36. and therefore by this name he is distinguished from God the Father in these words 1 Cor. viij 6. There is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things And again 1 Cor. xij 5 6. There are differences of Administrations but the same Lord diversities of Operations but the same God Wherefore by the Lord's Day here mentioned we cannot reasonably understand the Jewish Sabbath that being not the Day of the Lord Christ or a Day instituted in Memorial of him but a Day sanctified to Jehovah who is in the New Testament stiled God the Father or absolutely God and by that phrase distinguished from the Lord Christ Moreover the Sabbath is in Scripture sometime said to be a Day Holy to the Lord but it is never stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Day either in Scripture or in the Records of the three first Centuries and therefore we can have no reason to believe Saint John intended the Jewish Sabbath by that Phrase 2dly Whereas Saint John to denote the time when he received his Vision saith It was on the Lord's Day It follows that this Day must be a Day well known otherwise he could not by this note sufficiently declare the Time when he received his Vision Since then the first Day of the Week and that alone was by the Christians of the first Ages stiled the Lord's Day and known to them familiarly by that Name it is rational to conclude That the Apostle by this Phrase did understand the first Day of the Week For Confirmation of this Argument it is observable that some Copies read that Passage of Saint Paul to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. xvi 2. On the first Day of the Week being the Lord's Day let every one lay by in store Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Manes Et ad Trallian §. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 4. c. 23. Euseb H. Eccl. l. 4. c. 26. who lived Thirty Years in the Apostles Days speaks thus That Christians must no longer Sabbatize but keep the Lord's Day in which our Life sprang up by him Dionysius Bishop of Corinth who flourished in the second Century writes thus This day being the Lord's Day we keep it Holy. Melito Bishop of Sardis who flourished in the same Century composed a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord's Day and another of the Paschal Solemnity clearly distinguishing the one from the other Justin M. Qu. Resp Qu. 115. Irenaeus Bishop of Lyons in his Book of the Paschal Solemnity declares That Christians did not on the Lord's Day which was a Symbol of their Resurrection bend the Knee Clemens of Alexandria calls the Eighth day Contra Cels l. 8. p. 392. De Cor. Mil. c. 3. Cyp. Ep. 38. Ed. Ox. p. 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's day Origen among the Christian Festivals enumerates the Lord's day the Easter and the Pentecostal Festival Tertullian saith Dominico die jejunium nefas ducimus vel de geniculis adorare We judge it wickedness to kneel on the Lord's day and then he adds That on the Easter and the Penticostal Festival we enjoy the same freedom And indeed the thing was so notorious even to the Heathen World that it was usual with them to put this Question to the Martyrs Dominicum servasti Hast thou observed the Lord's day To which their usual Answer was Christianus sum intermittere non possum I am a Christian and cannot cease to do it And that Dominicum agere which is sometimes the Phrase imports not to celebrate the Lord's Supper but to observe the Lord's day is evident from Clemens of Alexandria Strom. 7. p. 744. who tells us That the true Gnostick doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make that day truly the Lord's day by casting away every evil thought and celebrating the Resurrection of Christ Now from these Passages it is clear That the Easter Festival could not be here intended by Saint John that being never stiled by the Ancients absolutely the Lord's day but always
de Resurrect Tom. 2 p. 277. Ambros Ep. 83. Psalm 118.24 the Fathers generally apply that Passage of the Psalmist This is the Day which the Lord hath made let us be glad and rejoice in it to the Lord's day as made or Instituted by the Lord and Consecrated or Sanctified by his Resurrection Others of them say That the Observation of the Lord's Day was an Apostolical Tradition and that they kept it as an Holy Day Hesuch in Levit c. 9. Leo. Ep. 11. Ed. Quesnel p. 436. Apostolorum sequentes traditionem following the Tradition of the Apostles The Apostles and Apostolical Men having decreed Dominicum diem religiosâ solennitate habendum That the Lord's day was Religiously to be celebrated And surely it is enough to satisfie all Conscientious Christians in the Observation of this Day that it was consecrated to the Service of our Lord either by Christ himself or his Apostles and as such hath been celebrated ever since by the perpetual practice of the whole Church Catholick especially if we consider what excellent Names these ancient Observers of it have ascribed unto it and what great Dignities they have put upon it calling it the Queen of Days the Princess and the Principal of Days a Royal Day higher than the highest the first Fruits of the Days whereas had they conceived it only an humane Ordinance it could not have deserved these Titles above other Daies ordained by the Church In fine how dangerous it is to say That the publick Exercise of Christian Religion should depend upon so weak a Foundation as humane Authority which may alter its own Constitutions and is subject to manifold Errors I leave to the prudent and judicious Reader to consider Let then the Romanists shew three Texts of Scripture expounded constantly in that sence by the whole Church § 6 which confirms any of their Doctrines let them shew us the Names of any of those Practices of theirs which we condemn in Scripture and the Fathers of the first Centuries let them give clear evidence from their Writings that such Practices were received in the Apostles daies throughout the Christian World no Church no Christian Writer ever excepting against them or mentioning them as newly introduced Customs let them shew us plain Expressions from them declaring that they were instituted either by Christ or his Apostles and that they practised them Illorum sequentes traditionem in compliance with their Tradition and then we shall no longer question or condemn them Having thus Answered Mr. M ' s. Argument against the sufficiency of the Scripture from this Head I retort it thus That is necessary to be done to Salvation § 7 which left undone Pag. 204. causeth Damnation but the observation of the Sunday commanding the abstaining from all servile Works if neglected or left undone brings Damnation therefore to observe in this manner the Sunday is a thing necessary to Salvation and yet this point is so far from being clearly put down in Tradition that standing meerly to the sole judgment of it we can clearly shew more Declarations for the lawfulness of working on the Sunday than for the unlawfulness thereof The Canon of the Council of Laodicea only saith Can. 29. That Christians shall rest on the Lord's Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can well knowing that it was not possible for many of them so to do some of them being Servants to Pagan Masters some condemned to labour in the Mines and toil in Gallies when their Lords required them and yet we find not in all Ecclesiastical History those Christians ever then refused to labour upon this account and therefore Balsamon upon this Canon saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not enjoin this as a thing necessary but added If they could let them do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if any one work on the Lord's day out of Poverty or any other necessity he will not be condemned And Zonaras on the same Canon adds That the Civil Law commands all without excuse to rest upon the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting Husbandmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it permits them to work on the Lord's day provided that they find no other day so fit foâ— their work That which he saith touching the Civil Law Cod. Just l. 2. Cod. de feriis is evident from that Law of Constantine where commanding all men to rest on the Lord's day he excepts Rural Labours in which delay may be very prejudicial to them Enchirid Tit. 4. which Law Hermenopulus gives us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Lord's day and other Festivals let the Judges and others rest excepting only Husbandmen and none of the Fathers of the Church living in those daies or in the following Centuries reproved these Laws or spake any thing to signifie that they esteemed them Prophane Epitaph Paulae ad Eustoch f. 64. On the contrary Saint Jerom tells us That Paula with all the Virgins and Widows that lived at Bethlehem in a Cloyster with her repaired to the Church on the Lord's Day Aâ—que inde pariter revertentes instabant operi distributo and returning thence they all fell to their work and made Clothes for themselves or others And lastly § 8 let it be observed that though I verily believe this day to be of Divine Institution and jure positivo to be observed yet am I far from thinking that it is necessary to Salvation so to do and much less to abstain wholly from working that day or that if any Church should rather think it fit to keep another day in Honour of our Lord or that if any Christians should think as some of the Ancient Fathers seem to have done that under the Gospel Dispensation there was no difference of daies but that the Christian should observe every day as a Spiritual Sabbath they should be damned or even Unchurched for that Opinion And therefore this is like unto most other Instances urged by Mr. M. impertinent and such as reacheth not unto the Question viz. Whether the Scripture be deficient in any thing that 's necessary to be believed or practised to Salvation To proceed to the Second Question touching our Freedom from any Obligation to observe the Sabbath injoined in the Fourth Commandment I say that though Tradition seems not sufficiently to do it Scripture affords sufficient Evidence that the Observation of the Seventh day from the Creation was only a ceremonial Precept and therefore not obliging to the Christian that is the Observation of the Seventh day from the Creation as a day wholly to be set apart for rest from bodily Labour according to the Fourth Commandment was not enjoined by a Moral Law or by a Law commanding what is naturally good antecedently to the Command of the Lawgiver or which can be resolved into any Principle or Dictates of the Law of Nature imprinted in Mens Hearts at the Creation but that it was a Law which only
gathered out of them and that he would Catech. 4. p. 44 45. Pag. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Holy Scriptures give them the proof of every Article of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he we must not deliver one tittle of the Mysteries of Faith without proof from the holy Scriptures nor would I have you to believe me barely saying these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you receive not a demonstration of them from the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the safety or security of our Faith is not to be had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demonstrations of the holy Scriptures Athanasius saith It is a vain thing for men to run about pretending to desire Synods for the Faith De Syn. Arim. Seleuc. p. 873. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the holy Scripture is more sufficient than all Synods but if they must have Synods that of Nice is sufficient so that he who sincerely reads their Writings may by them learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Religion towards Christ which is declared in the holy Scriptures And elsewhere he adds That the Faith of Nice was confessed Ep. ad Epictet p. 582. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the holy Scriptures Ruffinus confesseth That the Articles of the Creed ought to be proved Apud Hieron To. 4. f. 48. b. Hom. 1. de Symb. evidentibus divinae Scripturae testimoniis by evident Texts of Scripture Eucherius Lugdunensis saith That the Apostles Creed was gathered ex diversis voluminibus Scripturarum out of divers Volumes of the Scripture Isidore Hispalensis De Eccl. Off. l. 2. c. 22. De instit Cler. l. 2. c. 56. and Rabanus Maurus That the Apostles briefly did collect it from the holy Scriptures That they who could not read the Scriptures retaining these things in their Hearts might have knowledge sufficient to Salvation And Lastly It is observable § 10 That although they conspired to declare that this Creed and Rule of Faith was entirely contained in and gathered from the Scriptures yet did they as unanimously concurr to call it a Tradition delivered viva voce or by word of Mouth and written not in Paper but on the Tables of the Christian's heart because they generally required all that were to be Baptized to commit it to their Memory The Barbarians saith Irenaeus keeping diligently this Old Tradition Lib. 3. cap. 4. have this Doctrine written without Paper and Ink by the Spirit in their Hearts This the Apostles preached saith Tertullian De praescript c. 21. tam vivâ voce quam per Epistolas postea as well by oral Tradition as afterwards by their Epistles It is the Rule saith Cyril Catech. 4 p 44. which you must studiously keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not writing it in Paper but keeping the remembrance of it in your Heart Symb apud Hieron To 4. p 46 vide Crysol Serm. 62. and in your Meditation Our Fathers left it by Tradition saith Ruffinus that these things were required to be written not in Paper sed in credentium cordibus but in the Hearts of Believers It is the Symbol saith the Ordo Romanus which is not to be written in any matter subject to corruption Orig. l. 6. c. 19. sed paginis vestri cordis but in the pages of your Hearts in tabulis cordis carnalibus in the fleshly Tables of the heart says Isidore Hispalensis Rabanus Maurus and innumerable others Concil Brac. 2. can 1. Hence as the Councils of Laodicea Trullo and of Braga have determined it was to be learnt by all that came to be Baptized before the great Solemnity of Easter and they required a publick Repetition of it by the People as oft as they received the Holy Sacrament Concil Mo. gunt c. 45. Catech 5. p. 45. 2 Thess ij 14. And lastly hence St. Cyril doth press upon his Catechist the keeping of it in his Memory from that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold the Traditions which you have been taught CHAP. VIII The Corollaries from these propositions touching the Creed are these 1. That these Symbols must contain all that the Apostles delivered as simply necessary to be believed of all Christians and all that the whole Catholick Church judged needful to be held in point of Faith § 1. 2ly That these Creeds must be a perfect digest of all things necessary to be believed now and throughout all succeeding Ages of the World § 2. 3ly That no Man who doth heartily believe these Creeds and the immediate Doctrines plainly contained in them or evidently deduced from them can deserve to be Anathematized or to be excluded from the Communion of Christians for not believing any other simple Article of Faith § 3. 4ly That all those Councils which have Anathematized their fellow Christians for such Doctrines as are not in these Creeds nor can be evidently inferr'd from any thing contained in them have actually erred § 4. 5ly That all the necessary Articles of Christian Faith are fully and perspicuously contained in Scripture according to the Doctrine of the whole Church of Christ § 5. Mr. M. 's Objection from Tertullian answered and retorted Ibid. 6ly That the Faith of Protestants in all their necessary Articles is most certain § 6. 7ly That in this Sence the Faith was handed down to us by Tradition viz. That this Creed which contains all the Essentials of it hath been thus handed down by it though by the same Tradition it was declared to be also fully contained in the Scripture § 7. 8ly That the Romanists impose upon us when they argue for Traditions neither contained in Scripture nor the Creed from the Sayings of Irenaeus and Tertullian and other Fathers which evidently relate to the Tradition of the Creed § 8. 9ly That here is a full Answer to the Catalogue of Fundamental Articles of Faith so oft demanded § 9. And to that other Question Where was your Religion before Luther § 10. The Reason why we still judge the Church of Rome a true Church § 11. NOW the Consequences which naturally result from this Tradition are sufficient to confirm the most important Arncles of the Faith of Protestants to clear up the most considerable Objections which are made against it and to confute and wholly over throw the Doctrines of the Romish Church For First If according to the Second Observation § 1 the Apostles delivered that which we call the Apostles Creed or something like it to all Churches if all the Christian Churches received such standing Rule of Faith from the Apostles and their Successors if according to the Third Observation all Christians were received into the Church by Baptism upon profession of this Faith and were admitted to the participation of the Eucharist upon the like profession if according to the Fourth Observation the Fathers of the Church have always owned these Creeds as perfect digests of all the necessary Articles
contained in the Apostles or the Nicene Creed or that the Church of Rome must be Schismatical in excluding from her Communion those who do not believe or yield assent unto them And thus I hope I have sufficiently shewed how this Tradition overthrows and fully doth confute the New Doctrines of the Church of Rome It now remains to shew how it confirms the Cause of Protestants and clears up the Objections which are made against it Now First § 5 Seeing according to this Tradition these Symbols as they are a perfect Summary of Christian Faith so are they fully and perspicuously contained in Scripture hence it demonstratively follows that according to the Doctrine and Tradition of the whole Church of Christ the summ of all the necessary Articles of Christian Faith must fully and perspicuously be contained in Holy Scripture and may be proved thence to the satisfaction of the meanest Catechist And consequently the Holy Scripture was by them esteemed a full and perspicuous Rule of Faith according to our Sixth Note in reference to all things necessary to be believed which is the Fundamental Article of Protestants But doth not Tertullian speak in General Object NB. of never disputing with Hereticks out of Scriptures only Q. of Quest p. 258 259. because this Scripture combate availeth for nothing but to the making either ones Stomach or ones Brains to turn and conclude generally We must not therefore appeal to Scriptures nor in our combate rely upon them in which either no Victory is to be obtained or a very uncertain one Tertullian here proposeth this Objection Answ That the Hereticks spake of the Scriptures V. c. 7. §. 8. and perswaded their Doctrines from the Scriptures and this he is so far from reprehending that he holds it a thing absolutely necessary to be done by all who would discourse of divine Matters It being impossible saith he aliunde de rebus fidei loqui De praescript cap. 15. quà m ex literis fidei to speak of Matters of Faith but from the Scriptures And therefore he not only owns that the Rule of Faith he pleaded for was first delivered by word of Mouth and after by the Writings of the Apostles but also to that Objection of the Hereticks Seek and ye shall find Cap. 9. he answers by granting that the Scriptures are to be searched and sought into for finding out the Truth contained in the Rule of Faith and that then nothing more respecting Faith is needful to be sought because they had found what they sought for then he proceeds to shew non admittendos eos ad ullam de Scripturis disputationem that the Hereticks were not to be admitted to dispute from Scriptures and that non sit cum illo disputandum he was not to be disputed with from Scripture for these following Reasons 1. Because ista Haeresis non recipit quasdam Scripturas those Hereticks received not some Scriptures viz. Iren. l. 1. c. 26. the Ebionites and Encratites rejected all St. Paul's Epistles and embraced only the Gospel of the Nazarens L. 3. c. 11. p. 258 259. Cerinthus allowed only the Gospel of St. Mark. Valentinus only that of St. John Marcion only that of Luke Ebion only that of Matthew 2. Because si quas recipit non recipit integras those Scriptures which they owned they received not entire but with additions and detractions as their cause required cutting off from them what most clearly made against then Heresies Thus of the Marcionites and the Lucianists and the Valentinians Origen confesseth That they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Celsum l. 2. p. 77. change and pervert the Gospel 3. Because if they admitted any Scriptures entire yet they corrupted them per diversas expositiones by adulterating the Sence of them and miserably distorting them to the upholding of their idle Dreams for saith Irenaeus they said their Doctrines were not perspicuously revealed in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. c. 1. p. 14. but by our Lord were mystically couched in Parables even so mystically that as you may see from the first to the Nineteenth Chapter of the First Book of Irenaeus it is enough to turn a Man's Stomach to read such Fooleries as v. gr They prove their thirty Aeones because our Saviour was Baptized when he was Thirty Years Old and from the Parable of the Labourers sent into the Vineyard some at the 1st 3d 6th 9th 11th C. 1. p. 10. hour of the Day which numbers put together make up Thirty Thus saith Irenaeus they endeavoured to adapt some of our Lord's Parables Pag. 32. and some Prophetical Expressions to their Doctrines that they might not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any Testimony from Scripture but then saith he they miserably pervert the Order and the Series of Holy Scripture and deal with it as if one should take the Image of a King excellently made in Jewels and should deform it into the Face of a Dog or a Woolf. They pretended also that some of their Doctrines were received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from unwritten Traditions C. 1. p. 32. and to prove them they produced a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Apocryphal and adulterated Scriptures which they had feigned Lib. 1. c. 17. pretending for their recourse unto Tradition this Accusation of the Holy Scriptures Lib. 3. c. 2. That they were not right nor of Authority sufficient because they were spoken variously and that from them the Truth could not be found out by such as were ignorant of Tradition non enim per literas traditum illum sed per vivam vocem it being not delivered in writing but by Oral Tradition that is they were plain Papists as to this pretence Against such Men as these saith Tertullian the most skilful in the Scriptures will dispute in vain from Scripture cum nolunt agnoscere ea per quae revincuntur his nituntur quae falso composuerunt quae de ambiguitate coeperunt since they will not own that for Scripture by which they are refuted they will insist upon their Apocryphal Writings and those things which they ambiguously have conceived Ergo non ad Scripturas provocandum est and therefore we are not to provoke them to dispute out of Scriptures nor place our combate in those things in which no victory is to be obtained or a very uncertain one Let now any indifferent Reader judge whether Tertullian speaks in general against disputing with Hereticks out of Scripture as Mr. M. here confidently saith and not only of disputing against hanc Haeresin that very Heresie which had these Arts to delude what was brought against them from Scripture and appealed from it with the Papists to Oral Tradition And yet against these slippery Men Irenaeus and other of the Fathers first argued from Scriptures cum ex Scripturis arguebantur and when they had baffled them there and made them fly as Romanists now do unto
Latina Ecclesia Presbyteris licuisse uti conjugio That even in the Latin Church it was sometimes Lawful for Priests to use Matrimony Scotus confesseth that it is very true Sent. 4. dist 37. qu. 1. Art. 1. That Secundum consuetudinem primitivae Ecclesiae according to the Constitution of the primitive Church it was lawful to use Matrimony contracted before Orders Cap. 4. De invent rerum l. 5. c. 4. p. 344. Clictovaeus in his Discourse of the Celebacy of Priests and Polydore Virgil do with one Voice affirm That Pope Syricius who held that See A.D. 387. was the first who imposed the Law of Celebacy on the Clergy It remains saith Cassander That this Law should be relaxed to those who shall hereafter be ordained Et more veteris Ecclesiae Consult Art. 23. p. 199. huc usque Orientalium Ecclesiarum And that after the Custom of the Ancient Church and of the Eastern Churches to this Day Honest Husbands should be admitted to the Ministry of the Church and out of the Time of their Ministry should be allowed the use of their Wives according to the Canon of the Sixth General Synod Wicelius in his Via Regia Apud Calixt de conjug cler p. 457. declares that the Marriage of Priests was unforbidden In primitiva Christi Ecclesia tam Orientis quam Occidentis in the Primitive Church both of East and West and that it agrees not only with the Gospel but also cum Veterum Synodorum Constitutionibus cum exemplis Veteris Ecclesiae with the Constitutions of Ancient Synods with the Examples of the Ancient Church yea even with the Examples of the Church of Rome such as she was Five hundred Years ago CHAP. XI Answer is given to the Arguments of Mr. M. for the Infallibility of Tradition as v. g. 1. That the World had no other Rule for the first Two thousand Years § 1. Answered 1st by shewing that this proves not the thing in Question which is not Whether nothing can come down unto us by Tradition but Whether in long tract of time Men may not add to the Traditions which truly they received others which falsly they pretend to be such and Whether pretences to Tradition may not be justly scrupled when ancient Records not only do say nothing of but plainly contradict them Ibid. 2dly That this Argument contradicts the Tradition of the Jews touching the Precepts of Noah only imposed upon the World before and of the Christians generally teaching Men were then guided by the Law not of Tradition but of nature § 2. The Instances contained in this Argument considered § 3. 3dly It is proved that both the Antediluvians and they who lived after the Flood were very prone to Idolatry and that God therefore would not trust them with any positive Precepts but such as were Recorded in a written Law § 4. Mr. M ' s. Second Argument That for above Two thousand Years more from Moses to Christ 's time the Church was governed partly by Writing and partly by Tradition Answ 1. The contrary is proved both from the Scriptures of the Old and the New Testament § 5. 2. That the Traditions which obtained in the Jewish Church were such as tended to the Evacuation of the Law of Moses the Introduction of vain Worship and the renouncing of the true Messiah § 6. This is farther demonstrated from the Scriptures of the New Testament and Josephus § 7. Mr. M's Third Argument That when the Scriptures were given to the Jewish Church all other Nations were guided only by Tradition and yet had many true Believers among them as Job c. Answ 1. That the Scripture manifestly declares that the Heathens generally were guilty of Idolatry and that God had given them a Law not of Tradition but of Nature § 8.2 That Job and his Friends believed in one God not by Tradition but the Light of Nature according to the Fathers § 9.3 That when Christianity appeared the great Plea of the Heathens for it was Tradition which they pleaded after the manner of the Romanists § 10. The Answer of the Christians to this Plea is a full Justification of the Protestants and a demonstration that they were not Roman Catholicks in this Matter § 11. For 1st They represent it as the greatest folly to preferr Custom before Reason 2ly They add That their Ancestors were prone to receive Fables and monstrous Opinions for Truths which also Romanists confess of the Writers of their Histories 3dly That this was the Rise of all their Errors that they followed their Fathers without consulting Truth 4thly That they who pleaded Antiquity were themselves the greatest Innovators 5thly That there was a time when the Heathen Religion was New Ibid. In defence of their own Proceedings they declare 1st That it is the property of wise Men not to be enslaved to their former Opinions 2dly That their Adversaries ought not to run them down with prescription or the belief of their Ancestors but fairly come to the Merits of the Cause § 12. 3dly That they ought not to be run down with multitude that being no mark of the true Religion 4thly That they ought not to be called to yield a blind assent to the dictates of other Men without using their own Judgments 5thly That their Separation from their fore-Fathers must be acknowledged Just and Righteous because they could shew wherein they had erred Lastly That their Religion was not New but only it was lately that they knew it to be the true and old Religion § 13. Obj. 4. That before the New Testament was written and divulged all Christians were governed by Tradition only § 14. Answ 1. That the Four Gospels which were always judged sufficiently to contain the Christian Doctrine were writ soon after the Preaching of the Gospel 2. That till then the Apostles Preached only out of the Old Testament and exhorted their Hearers to attend to it as their Rule Ibid. 3. That the Tradition of the Primitive Church declared it necessary that Scriptures should be written to be to us a Rule of Faith § 15. Mr. M ' s. Fourth Argument that the Traditions of the Church of Rome may be as fully proved as it can be proved to one that never saw London that there is such a City and that it is the Capital City of this Kingdom shewed to be highly vain § 16. HAving thus shewed the uncertainty of Tradition in many Cases and proved that the Doctrines of the Church of Rome have not descended by Tradition from the Apostles or the Primitive Church I now proceed to Answer what Mr. M. doth offer to prove the certainty of Oral Tradition in the General and of some Romish Doctrines in Particular And § 1 1. Mr. M. saith That all the Faith which true Believers had in those Two thousand Years before the Scriptures of the Old Testament were written Pag. 335. had no other Ground than the Revelation of God as proposed
eo tempore Judaea profecti rerum potirentur an old and constant Opinion that some out of Judaea should obtain the Government of the World and that this Prophesie was contained Antiquis Sacerdotum literis in the ancient Writings of the Priests All the Disciples of our Lord did constantly expect this Temporal Kingdom till by the Holy Ghost's descent upon them they were informed better witness their Contests Matth. 18.1 Who should be the greatest in this Kingdom and the desire of the Sons of Zebedee to sit one at his Right-hand Matth. 20.21 and the other at his Left in it And when they were assembled after his Resurrection Act. 1.6 this was their Enquiry Lord wilt thou now restore the Kingdom to Israel It is therefore certain that this was the Tradition of the whole Jewish Church received from their Wise Men and grounded on the Scriptures of the Prophets as they did interpret them Secondly It was also a Tradition which generally obtained among the Jews That their Elias who was called the Tisbite was to appear in Person at the Advent of the true Messiah Justin M. Dial p. 268. and to anoint him to his Office. All we saith Trypho expect that Christ should be anointed by Elias who is for to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because Elias is not come I think that our Messiah is not come Thus was that place of Malachy translated by the Seventy Interpreters long before our Saviour's coming Mal. 4.5 behold I send unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias the Tisbite before the great and glorious Day of the Lord come Accordingly the Scribes or the Expounders of the Law Mark 9.11 did with one Voice declare it was necessary that Elias should come first Thirdly It was the general Tradition of the Jews That the Law of Moses should be perpetually obliging to them and be observed even in the Days of the Messiah On this Presumption certainly it was that Christ's Disciples after his Resurrection were strict Observers of the Law of Moses for a considerable time and so were also the Generality of the Jewish Converts St. Peter was so nice in Observation of it as that till he was informed better by a Vision he thought such Meat was utterly unlawful as was forbidden by the Law so that he being in this Vision bid to slay and eat crys out as a Man tempted to an unlawful Act Acts 10.14 Not so Lord for I have never eaten any thing that is unclean Whence Origen well notes L. 2. Contr. Cels p. 56 57. That he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a long time kept the Jewish Customs according to the Law of Moses and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living according to the Tradition of the Jews he contemned those who were not of the Jews and even when by this Vision he was prevailed upon to go unto Cornelius he begins his Speech to him thus Acts 10.28 You know that it is an unlawful thing for a Man that is a Jew to keep Company or come in to one of another Nation Acts 11.2 and when he had done it his Brethren call him to an Account and contend with him for it Acts 21.20 St. James gives an Account to Paul of the great Zeal that all the Jewish Converts had to the Law of Moses in these Words Thou seest Brother how many Thousand Jews there are which believe and they are all zealous of the Law. He farther tells him how much they were offended with him because they heard that he had taught that they were not obliged to Obedience to the Constitutions and Customs of the Jewish Law. And lastly doth exhort him to do what might be proper to cause them to believe That he also walked orderly and kept the Law. St. Jerome and Sulpitius inform us Chron. Euseb l. 2. c. 45. That Fifteen of the first Bishops of Jerusalem with their Flocks were all Observers of the Law of Moses and Origen That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 56. they of the Jews who believed in Jesus left not their own Law. Moreover by the Unbelieving Jews nothing was more abhorred than the Thoughts of changing their Mosaick Customs Their Accusation against Stephen was this that he had said Acts 6.14 That the Messiah should change the Customs which Moses had delivered to them and this was in the Judgment of the High-Priest the Elders and the Scribes sufficient to prove him guilty of that capital Offence of Blasphemy On this Account they bring St. Paul before the Judgment-Seat of Gallio because say they he perswaded Men to Worship God Acts 18 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against or otherwise than was commanded by the Law of Moses And when he maketh his Apology unto the Jews of Rome for bearing of his Chain he doth it in these Words I have done nothing contrary to the Law Acts 28.17 or to the Customs of my Country Deut. 29.29 Levit. 3.17 Exod. 12.17 Now this Opinion they grounded chiefly upon those Places which seem to speak of the Perpetuity of those Statutes and say they shall be Ordinances to them for ever and consequently seem to inferr a Declaration from the Mouth of God that they should not be altered Lo here Three plain Traditions of the whole Jewish Church Two of which plainly tended to oblige them to renounce the true Messiah and the Third to blend Judaism with Christianity and to refuse to preach the Gospel to the Gentiles here therefore is a Threefold Demonstration not only of the Uncertainty but of the Falshood of the Traditions which obtained in the whole Church of God. For farther Demonstration of this Matter § 7 let it be considered First That the Traditions we have mentioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Traditions of the Elders Mark 7.3 Acts 28.17 Gal. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Customs and Traditions of their Fathers they were the Traditions of them who sate in the Chair of Moses of the Interpreters of Scripture the Guides of the common People they were the Traditions of those Men who generally had obtained the Reputation of the greatest Knowledge and Exactness in the Law who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph de Bello Jud. l. 2. c. 12. Arch. l. 17. c. 3. most exactly interpret the Laws and declare the things belonging to them and who were by the Jews esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Pious than the rest so that if these were Foolish and Blind Guides they had no other to conduct them except those two pernicious Guides of Hereticks the Scripture and the use of Reason Secondly Observe that these Traditions were not taught only in our Saviour's Age but long before they being Customs and Traditions of their Fore-fathers The Asserters of them saith Josephus Antiq. l. 18. c. 2. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most ancient of their Countrymen Epiphanius informs us That they pretended to
of Antiquity ascribed by some to Athanasius by others to Theodoret to Maximus to Etherius we have one brief but full Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them who judge of Truth only by multitude Athanas Tom. 2. p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Author first tells us that he is to combat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a false Assertion that the Authors of it are Objects of Pity or Commiseration that they fled to this miserable Refuge only for want of Reason on their side and even confessed their being vanquished that multitude was proper to fright a Man but by no means to perswade him that in the concernments of this World we do not much regard it and much less should we be moved by it in heavenly Matters to recede from the Testimonies of the Scriptures and the agreeing Sentiments of the Ancients that our Lord had told us That many are called but few chosen That streight was the Gate which leadeth unto Life and few there be that find it And that every wise Man would rather be of the number of those few P. 291. than of that number which goes in the broad way For had any Man lived in the days of Stephen would he not rather have been of his side alone than of the side of the multitude which rose up against him Had not Phineas boldly opposed himself to the prevailing multitude the Plague had not ceased nor had the rest been saved Was it not better to fly with Noah to the Ark than with the multitude to perish in the deluge to go alone with Lot from Sodom than with the multitude to perish there We indeed venerate the multitude but then it is a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which flies not examination but which affordeth demonstration 2dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athanas To. 2. p. 325. They add That they ought not to be called upon to yield a blind assent to the Dictates of other Men without using their own Judgments to consider and enquire What is possible what is suitable or unsuitable what acceptable to God what is congruous to Nature what consonant to Truth what accords with the Mystery what is agreeable to piety They have accordingly left us a Discourse in opposition to those Men who required them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply to believe their Dictates without considering what was fit or unfit to be embraced informing us That this was of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 326. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible Doctrines the worst which Satan had invented to lead Men into dangerous Deceits That it was the Doctrine of Men who imperiously commanded all Men to follow their Dictates and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe without Reason and called that Faith which was an assent without trial to things unstable and undemonstrated That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rise of Error and of all Evils the Doctrine of all Hereticks who declined the Examination that they might avoid the consutation of their Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That according to it no Man could find the way of Truth or avoid the precipice of Error That according to it we being asked to yield assent to the unproved Doctrines of Hereticks and Heathens should consent to do so P. 327. Whereas if we examine what we are required to believe we shall have full assurance of the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither believing without reason nor speaking without Faith. Ninthly They say that it must be acknowledged that they had rationally cast off the Customs and Traditions of their Fore-fathers because they could discover wherein they had generally erred Praepar Evang l. 4. c. 4. For thus Eusebius speaks If we can shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens and Barbarians which were before our Saviours time did not know the true God but either worshipped those which were no Gods or evil Spirits it must be then confessed that we acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a true and righteous Judgment when we became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolters from the Superstition of our Fore-fathers If therefore we not only can but actually have shewed in the forementioned particulars that the Church of Rome hath generally erred then must it also be acknowledged that our Separation from her was the result of Truth and Righteousness Tenthly They lastly say Arnob. l. 2. P. 95. That their Religion must be Ancient because it consisted in the Worship of the Supream God Quo non est antiquius quicquam than whom nothing is more Ancient And in like manner we declare our positive Religion must be Ancient because it consists of the Articles delivered in the Scriptures of the New Testament and in the Symbol of the Apostles and taught by the Four first Centuries we therefore in like manner do conclude with them as to all the positive Articles of our Religion Non ergo quod sequimur novum est sed nos sero addicimus quidnam sequi oporteat That what we follow is not New though 't was but lately that we learned that it was that and that alone we ought to follow Now by impartial consideration of these particulars I leave any Man of Reason to judge whose Religion is most suitable in the general Grounds of it to the Sentiments of Antiquity whether we Protestants plead any thing against those of Rome which the ancient Christians did not also plead against the Heathens and whether the most plausible Objections of the Romanists against us be not fully answered by what these Fathers say in the defence of common Christianity against the Hereticks and Heathens 4thly Mr. M. adds Object 4 That all those who had been instructed by the Apostles before Scripture was written P. 322 340. converted and instructed Thousands who never had heard any Apostle preach and all these believed on the Authority of the then present Church P. 415. That from the preaching of Christ unto the finishing of the Canon and the divulging of the same in such Languages as all Nations understood very many Years passed and all the true Believers in Christ's Church were governed by Tradition only R. H. doth also tell us That God besides Guide of Controv Disc 2. ch 5. §. 44. and before the New Testament Scriptures left these Doctrines sufficiently revealed to the then appointed Ecclesiastical Guides from whom both the present People and the future Successors of those Guides both were and might rationally know they were to learn them and so had there been no Scriptures might to this Day by meer Tradition have learn'd them sufficiently for their Salvation First Reply 1 To this I answer That Mr. M. is much out when he talks of Seventy or Eighty Years before those Scriptures were written which were to be the future Rule of Christians for the Gospel of St.
Matthew was writ saith the Tradition of the Fathers Theoph. proem in Matth. Athan. Synops p. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight Years after our Lords Ascension Mark writ his Gospel whilst St. Peter lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Years after our Lords Assumption saith Theophylact. St. Luke writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifteen Years after our Lords Ascension Proem in Luc. say Dorotheus and Theophylact. St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty two Years after our Lords Ascension saith the same Theophylact. Chap. 7. §. 2. Now these Gospels as I before have proved were by the General Tradition of the whole Church of Christ esteemed sufficiently to contain that Christian Doctrine which the Apostles taught and purposely to have been written to preserve it entire to Posterity Secondly This Argument is wholly overthrown by this one Observation That the Apostles in their Preaching declare that they spake only what was written in the Books of the Old Testament or might be clearly gathered thence When they undertook to prove any Article of Christian Faith they proved it from the Scriptures of the Old Testament When they reasoned with others to bring them to the Faith they did it from the same Scriptures Acts 26.22 1 Cor. 15.2 3 4. saying none other Things than those which the Prophets and Moses did say should come When they would have their Proselytes confirmed in the Christian Faith 2 Pet. 1.19 they send them to this more sure Word of Prophecy encouraging them to take heed to it as to a Light that shineth in a dark Place And declaring that those very Scriptures which Timothy had known from a Child 2 Tim. 3.15 that is before one Book of the New Testament was written were able through Faith in Christ or the Belief that Jesus is the Messiah promised in them to make him Wise unto Salvation 16 17. That they were profitable for Doctrine and Instruction in Righteousness for Reproof for Correction that the Man of God may be perfect both as to his own Practice Obadiah paraph in locum and his teaching others throughly furnished to every good Work. If then before the Scriptures of the New Testament were written these inspired Persons taught their Converts out of the Old Testament and sent them thither to learn the Truth of what they said and bad them have Recourse unto those Writings as being able to make them Wise unto Salvation and as being more certain and more to be heeded than that Voice from Heaven of which they themselves testified Doubtless when they themselves by the same Spirit had indited the New Testament they must be more concerned that they should be guided by that written Word then also it is evident that they did not invite Men to believe meerly on the Authority or Oral Tradition of the then present Church nor practised any thing whence it might be concluded that after Ages by meer Tradition might be sufficiently instructed in the things which concerned their eternal Welfare Nay they sufficiently declared the contrary by chusing to adhere themselves and call on others to adhere to what was taught concerning the Messiah in the Old Testament when Tradition was so fresh their Authority so fully was confirmed by Miracles and they to whom they spake had the inspired Apostles in any matter of Dispute or Controversy to repair unto Thirdly St. Luke informs us § 15 that he received his Gospel by Tradition Luke 1.2 4. and that he had committed it to Writing that his Theophilus might know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Certainty of those Doctrines in which he had been formerly instructed clearly insinuating that he conceived the written Word a means of adding certainty to what was only taught by Word of Mouth Accordingly Eusebius informs us that he was necessitated to write his Gospel that he might give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 24. a firm Account of those things which he had learned from his Conversation with St. Paul and with the rest of the Apostles Church History saith of St. Matthew Euseb ibid. That he was constrained to write his Gospel that by so doing he might supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of his own Presence with them and that when he was by Persecution separated from them Opus imperf in Matth. praefat his Converts might not want the Doctrine of Faith but wheresoever they were might retain Totius fidei statum the entire form of Faith. The san Tradition doth inform us See Chap. 7. §. 1 2. That the First Christian Converts when they had heard the Apostles preach the Christian Faith would not be satisfied with receiving it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Oral Teaching but earnestly requested to have it left in Writing with them That the believing Jews Petierunt Matthaeum ut omnium verborum operum Christi conscriberet eis historiam To write the History of all Christ's Words and Works that they might have a compleat System of their Faith. That the Romans earnestly desired Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave in Writing a Memorial of the Doctrine delivered to them by word of Mouth and never would desist till they had obtained it and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of Piety which would not suffer them to rest satisfied with the Oral Tradition of the Faith that by the same perswasion Hieron Prolog in Matth. Euseb H. Eccl. l. 3. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his familiar Acquaintance of all the Bishops of Asia and the Ambassies of many Churches St. John who before had spent all his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Oral Preaching was at last moved to write his Gospel The same Tradition adds That the Apostles having preached the Gospel committed it to Writing to be the Pillar and the Ground of Faith to future Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anchors and Foundations of our Faith Athan. Synops p. 61. Theophylact. proem in Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That from these Scriptures being taught the truth we might not be drawn aside by the Falshoods of Heresies And lastly That if they had not left in Writing what they preached Orig. Dial. contr Marcion p. 59. they had preached Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to them who heard them Preach and should have had no care of Posterity because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things only orally delivered would quickly vanish there being no demonstration of their Truth Which words as they expresly do confute the certainty of Doctrines only delivered to Posterity by word of Mouth so the forementioned Traditions do sufficiently inform us what was the Judgment of the ancient Church in this Affair viz. That to ascertain those Christians who were taught the principles of their Religion it was necessary that should be written which they had been taught that they could not well otherwise supply their absence or leave to their Disciples an
his Days did universally hold any thing that was an Error nor shall you ever read of any Catholick who refused to conform himself to the Vniversal Belief and Practice which was current in the whole Church of their times Now to this I answer That the Vniversal Church may be considered Two ways 1. In a State of Vnity within her self so that her Members do universally agree in the same Doctrine and Practice few or none dissenting from the common Doctrine of the Church or in that State in which her Members are unhappily divided by reason of the different Sentiments of many great and famous Churches which yet exclude not either Party from being Members of the Church Catholick as she hath always been since the great Rupture betwixt the East and West and as the West hath often been divided by reason of the great and lasting Schismes which have happened betwixt contending Popes and Emperors and betwixt Popes and Councils contending for Superiority 2. I add That this Agreement of the present Vniversal Church may either be in Doctrines and Practices necessary to the Being of a Church or else in Doctrines and Practices unnecessary on which the Being or the Welfare of the Church doth not depend Having premised these Distinctions I answer First That in Doctrines and Practices truly necessary to the Being of a Church the Agreement of the Vniversal Church is a sufficient Evidence that all such Doctrines and Practices derived from the Apostles because they were as necessary to be held throughout all formen Ages as in this And therefore in such Doctrines as were rejected by the Vniversal Church as Heresies Austin saith truly That it was sufficient Cause to reject them because the Church held the contrary De Haer. c. 90. they being such as did Oppugnare Regulam veritatis oppose her Rule of Faith or Symbol universally received And that it was sufficient to perswade any Man he ought not Aliquid horum in fidem recipere to embrace any of the Doctrines of Hereticks as Articles of Faith because the Church who could not be deficient in any point of necessary Faith did not receive them This way of Arguing negatively we therefore with St. Austin do allow The Vniversal Church knows no such Doctrine ergo it is no Article I am obliged to receive as any part of Christian Faith. The Vniversal Church of Christ knows no such Practice therefore it is no Practice necessary to be done by Christians But Secondly In Reference to such Doctrines or Practices on which the Being and the Welfare of the Church doth not depend I say the Agreement of the present Church can be no certain Argument either of the Truth of the Doctrine or of the Derivation either of the Doctrine or Practice from Apostolical Tradition And this seems very suitable even to the Rule of Lirinensis who having advised us to embrace that Sence of Scripture and those Tenets which were Ecclesiastical and universally received he saith this is especially to be observed in iis duntaxat Common c. 41. quaestionibus quibus totius Catholici dogmatis fundamenta nituntur In those Questions only on which depend the Foundations of the Catholick Faith. And this is also evident from Scripture Reason and Tradition First From Scripture which plainly doth inform us that the Rulers of the Jewish Church had taught for Doctrines the Commandments of Men and such Traditions as made void the Law of God and by which they taught others to transgress it and by which they deserved the Title of blind Guides leading the Blind And these Traditions were received and observed by all the Jews Mark 7.3 Gal. 1.14 Traditions of the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions received from their Fathers Customs which they who did not walk according to were thought to teach Apostasy from Moses Now if the whole Jewish Church of that Age might thus mistake in what she taught as Doctrines of the Scripture or Practices and Doctines received from Moses by Tradition why may not the Christian Church of this present Age or any other be subject to the like Mistakes in Doctrine or in Practice Again That the Doctrines of the Millenium of the Day of Judgment being nigh at hand of the Reservation of good Souls in some place different from the highest Heavens were very prevalent in the first Ages of the Church I have already proved Chap. 4. §. 1 2 3 4 5 6. though now they do as generally pass for Errors And the like may be easily proved of many Practices now wholly laid aside Quod autem instituitur praeter consuetudinem ut quasi observatio Sacramenti sit approbare non possum etiamsi multa hujusmodi propter nonnullarum vel sanctarum vel turbulentarum personarum scandala devitanda liberius improbare non audeo sed hoc nimis doleo quia tam multis praesumptionibus plena sunt omnia Epist ad Jan. 119. cap. 19. St. Austin in his Time complained That all things or places were filled with manifold Presumptions and that these Corruptions had so generally obtained that albeit he thought they ought to be redressed yet durst he not freely disprove them and if so many Superstitions were so publickly avowed and practised in his time and urged upon others by the greatest part of the Church and if so many Doctrines prevailed in the greatest part of the Church in former Ages which now pass for Errors why might they not generally do so What Reason can be given why the whole might not continue the true Church of Christ and hold these Doctrines and espouse these Practices as well as so great Parts of the Church continue true Parts of the Church and do so Thirdly It is evident from Church History that Doctrines and Practices have generally obtained in some Ages of the Church and passed for Apostolical Traditions which have in after Ages been discarded as v. g. First The Administration of the Eucharist to Infants and the principle upon which they did it viz. That without Baptism and the Supper of the Lord no Man could have Life eternal The Punick Christians saith St. Austin call Baptism Salvation To. 7. li. de pecc Merit Remiss c. 24. and the participation of Christs body Life Whence is this Nisi ex antiqua ut existimo Apostolica Traditione qua Ecclesiae Christi insitum tenent but from an Ancient and as I suppose Apostolical Tradition by which the Churches of Christ have this deeply setled in them That without Baptism and the Participation of the Lord's Supper no Man can attain to the Kingdom of God or to Life Eternal Whence he concludes That it is in vain to promise the Kingdom of God or Life Eternal to Children without both these Sacraments and that with the plainest Evidence provided that his Principle hold good Now of this Matter let it be considered That it was certainly the Practice of the whole Church of Christ for many Ages § 3
A TREATISE OF TRADITIONS PART I. Imprimatur Liber cui titulus A Treatise of Traditions Part I. June 5. 1688. Guil. Needham R R. in Christo P. ac D. D. Wilhelmo Archiep. Cant. a Sacr. Domest A TREATISE OF TRADITIONS PART I. Where it is proved That we have Evidence sufficient from TRADITION I. That the Scriptures are the Word of God. II. That the Church of England owns the true Canon of the Books of the Old Testament III. That the Copies of the Scripture have not been corrupted IV. That the Romanists have no such Evidence for their Traditions V. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition VI. What Traditions may securely be relyed upon and what not LONDON Printed by J. Leake for Awnsham Churchill at the Black Swan in Ave-Mary Lane MDCLXXXVIII THE PREFACE The Contents This Proposition That the Doctrines and pretended Traditions of the Western Church could not be introduced by her Members in following Ages but must be derived to them from the Fountain of Tradition is proved false 1. By plain Instances of matters of Fact § 1. 2ly From the false Doctrines and Traditions which generally obtained in the Jewish Church § 2. 3ly From the Prediction of a general Defection from the Faith in the times of Antichrist § 3. 4ly Because this Assertion doth oblige us to account the Fathers of the primitive Ages either Knaves or Fools § 4. 5ly Because it renders all our Search into Antiquity not only superfluous but dangerous § 5. Corruptions in Doctrine or Practice might take their Rise 1st From Mistakes touching the Sence of Scripture § 6. 2ly By leaving of the Scripture and setting up the Fathers as the Rule of Faith § 7. 3ly By flying to Miracles and Visions for the establishment of Doctrines and Opinions § 8. 4ly By reason of the great Authority and Reputation of those Men who first began or else gave Countenance unto them § 9. 5ly By reason of the corrupt Manners of the Clergy § 10. 6ly By reason of the great Ignorance both of the Clergy and the People § 11. 7ly By reason of the Violence and Persecution used to force Men to a Compliance with the prevailing Doctrines or a concealment of their Sentiments to the contrary § 12. This Corruption confessed by the Writers of the dark Ages of the Church § 13. THAT which the Romanists of late have chiefly urged in favour of their present Doctrines and Traditions is That the Traditions which they now embrace as such the Doctrines which they own as Articles of Christian Faith could never have obtained such Credit in the Church or been so generally received throughout the Western Churches as they were before the Reformation had they not been from the Beginning handed down to them as Apostolical Traditions and Doctrines received by the Universal Church of Christ Now the Vanity and Falshood of this Presumption is here shewed by many Instances of plain matter of Fact § 1 demonstrating that what they of Rome at present hold for Apostolical Tradition or as an Article of Christian Faith was generally rejected in former Ages by the whole Church of Christ or at the least by the prevailing and the major part of her Church Guides And whereas it is represented by them as a thing impossible That the Western Church or the prevailing Body of it should in one Age imbrace what they in the foregoing did reject or in this Age reject what in the former they embraced Examples are produced here demonstrating that this hath actually happened in the Instance of eating things strangled and Blood Chap. 2. §. 6. which the whole Western Church abominated in the Eleventh Century and yet did practise in the Twelfth and following Ages In the Instance of the immaculate Conception denyed by the Western Church till the Thirteenth Century Ibid. §. 9. and almost generally received in the Fifteenth and Sixteenth Centuries In the Instance of the Canonical and Apocryphal Books of the Old Testament in which the Learned of the Western Church accorded with us in the Fourteenth and Fifteenth Centuries Chap. 3. §. 2.11 and yet did Anathematize our Doctrine in the Sixteenth In the Instance of the Angels falling in love with Women Chap. 12. §. 8. asserted generally in the first Four Centuries and rejected in the Fifth to omit many other Instances sufficient to convince us that what the Romanists so confidently offer to prove their Church could not be guilty of such Innovations is only like to the Attempt of Zeno to prove against plain matter of Fact that there could be no Motion But for the farther manifestation of the Vanity of this new way of Arguing a facto ad jus from what they do at present practise and believe to what they ought to do and practise or from their present Faith to an Assurance that the same Faith was always held in all preceeding Ages of the Church I shall First Shew the evil and pernicious Consequences of this way of arguing Secondly I shall point out the Ways and Methods by which these Doctrines and Practices might have prevailed in the Church and yet be nothing less than Apostolical or truly Primitive The evil Consequences of this way of Arguing are First § 2 That it gives the Jews a great Advantage against the Truth and certainty of Christian Faith for they might have then argued and still may with as much Plausibility against our Lord 's Disciples and the first Christian Converts from this very Topick as do the Romanists against the Protestants For might they not say of the very Doctrines and Traditions which they had generally received at our Saviour 's Advent and which he did so peremptorily condemn and caution his Disciples to beware of That they received them from their Fore-Fathers who received them from theirs and who must either have joined in mistaking their Ancestors or in intending to deceive their Posterity of which two things neither is credible Might not they say That the Traditions which they had then embraced were derived from Moses and that their Fore-Fathers handed them down from him to them and that the then present general Reception of them was a sufficient Evidence that they were not Inventions of that or any of the preceeding Ages but Doctrines and Practices derived to them from the first Fountain of Tradition Might they not have asked in what Year and Age those false Traditions and Doctrines entered first among them and whether then their whole Church must not have conspired to tell a lye Might they not have bid them consider the Notoriousness of the Lye and the Damage ensuing from it to themselves and their dearest Pledges and how rare a thing it is to find a Man much less a considerable Number of them who would venture upon such a Wickedness Might they not have added that their Church and People were scattered about almost through every Nation
under Heaven Act. 2.5 and all received the same Traditions and Doctrines which were condemned by our Lord and his Disciples and that it was incredible that Churches so dispersed through many Countries and Nations should agree together to affirm a Falshood for a Truth Now to this way of Arguing I desire to know what Answer can be given but by shewing by what ways such Opinions actually might have spread among them though not originally received and proving from their own Scriptures and Writers That these Opinions were not always held among them and if this way be good when used by Christians against them it must be as good when used by Protestants against Papists if this Plea be sophistical when put into the Mouth of an unbelieving Jew it must be as sophistical when it proceedeth from the Mouth of Papists I have not been so fortunate as to meet with any direct Answer to this Argument only to the Argument urged from the actual Condemnation of our Lord as an Impostor by the Sanhedrim That no Submission no blind Obedience could be due to the Church Guides then ruling in the Jewish Church The Guide of Controversies Disc of the necessity of Ch. Guides c. 3. §. 25. p. 17. Confer avec M. Claude p. 183 184 185. and the Bishop of Meaux thus answer That the Messias coming with Miracles and manifested by the other Two Persons of the Trinity by the Father with a Voice from Heaven commanding to hear him and by the Holy Ghost seen descending on him as also by the Baptist was now from henceforth to be received as the supreme Legislator and nothing to be admitted from others or from the Sanhedrim it self contradictory to what he taught which high Court therefore now for the Accomplishment of his necessary Sufferings was permitted by God to be the greatest Enemy of Truth and guided therein not by Gods but a Satanical Spirit of whose Doctrines therefore our Lord often warned the People to beware The Bishop of Meaux adds nothing considerable to this Answer and is plainly baffled by his learned Adversary Mr. Claude to whose Works I remit the Reader Now First Is it not wonderful to see how these Men say and unsay pronounce a thing impossible in one Case and in another like unto it confess it actually done We shew them That in the Jewish Church such false Traditions had generally prevail'd as tended to evacuate the Law of God render his Worship vain and to engage them to reject the true Messiah and yet they were received as Doctrines of their great Prophet Moses handed down to them by oral Tradition that infallible Preserver of Truth True say they the Church Guides were then permitted by God to be the greatest Enemies of Truth and guided therein not by Gods but a Satanical Spirit add now to this That the Doctrines and Traditions of these Men found general Reception in the Jewish Church And will it not hence follow That Doctrines taught Traditions introduced by the greatest Enemies of Truth and by Men acted not by the Spirit of God but that of Satan may generally prevail to be received as true Doctrines and Traditions derived from prophetical Authority and fit to be assented to received and practised by all Secondly Did these Traditions and false Doctrines against which our Saviour cautioned them begin then only to spring up among them when our Saviour appeared with his Miracles when at his Baptism the Holy Ghost descended visibly upon him and God gave Testimony to him by a Voice from Heaven If so you see that even the whole Jewish Church though scattered throughout the World might all at once embrace Traditions of such evil and pernicious Consequences though they before had never heard one tittle of them and so not only in the Compass of one Age but of Three Years at farthest new and pernicious Doctrines might generally obtain in the whole Jewish Church and why not also in the Western Churches within the compass of Eight hundred Years But that these Doctrines of the Scribes and Pharisees these Traditions which they had received touching Christ's temporal Kingdom and touching the personal Appearance of the Tisbite to be his Fore-runner and touching the Expositions of the Law condemned by Christ were not of so late Date as our Lord's Baptism and Entrance upon his prophetick Office is evident beyond Dispute from what I have discoursed already from Josephus Ch. 11. §. 7. asserting that they were received from the most ancient Jews from Epiphanius that they derived them from Moses from the mention of them in our Saviour 's time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xxviij 17. Gal. i. 14. Customs and Traditions received from their Fathers and from the great Incredibility that these things should so generally obtain to be received as Traditions in so short a time Besides we know the Expectation of their temporal King had alarm'd all the East before and their Tradition that Elias the Tisbite should come in Person to anoint him and be his Fore-runner must be as old as the Translation of the Septuagint These Doctrines and Traditions must be therefore taught whilst these Church Guides and Rulers were infallible in the Interpretation of the Scriptures and were true Judges of what they had received by Tradition if ever they were so or rather it must be apparent that they were not so because they generally had prevailed upon the People to receive Doctrines and Traditions of such fatal and pernicious Consequences and therefore all the specious Harangues the Papists make concerning the Impossibility that false Traditions and corrupt Doctrines should prevail amongst them must be as plausible when uttered by the Jew against the Christian as by the Papist against Protestants For v. g. where may they say will you produce the Men of former Ages who taxed the Jewish Church with such corrupt Traditions as your Jesus taxed them with or bid Men beware of the Doctrine of them who sate in Moses Chair or of those Scribes and Pharisees who had obtained so great Credit on the Account of Piety and Learning Do not you Christians own that we were once a right Vine the true and only Church of God till the Appearance and Baptism of your Jesus Who therefore can believe that God would suffer such dangerous Doctrines to prevail in his own Church and raise up no Church Guides except the Sadducees to contradict them until your Jesus and his Disciples undertook to be Reformers of it Where then had God a true Church in the World if not among the People of the Jews What other Church could Christ and his Disciples mention besides that whose Governors he taxed with voiding the Commandments of God and rendring his Worship vain because of some Traditions which they had received from their Fore-Fathers If then God suffered his Church to be all over-run with such a fatal Leprosy where was the watchful Eye of Providence Yea where the Care or Conscience of
not their Priests well paid for saying private Masses Do they not get well by the Shrines the Images the Relicks of the Saints they keep and shew to others and the Oblations offered by the People And must not therefore all these Doctrines be very grateful to Men of covetous and greedy Minds Must not such Persons strongly be inclined to broach abet and to promote them Do not the Doctrines of the Pope's Supremacy of the Priest's Power to make his God of the necessity of Priestly Absolution and Confession to him and of entire Obedience due to their Injunctions plainly tend to advance their Power and Reputation and to engage all Men to have them in the greatest Reverence Do not the Doctrines of the Necessity of the Priest's Intention to the Validity of a Sacrament of auricular Confession in order to Absolution and of the Power of this Absolution to procure Pardon for the Person who is only attrite tend most apparently to make the People think that their Salvation doth entirely depend on them and so create as great an Awe within them of such Priests as either the Hopes of their Salvation or the fear of everlasting Misery is able to produce Lastly Doth not the Doctrine of Infallibility give them full Opportunity to lord it over all Mens Consciences and keep them in an absolute Subjection to their Wills And can they not upon the pretence of being the sole Judges of the Sence of Scripture and of authentical Traditions obtrude upon the World whatsoever Doctrines will best suit with their Designs and Interests And must not Men be forced to submit to their Decisions and blindly follow their Directions as agreeable to Sacred Writ whilst it is kept with so great Care from their Perusal He must be blind who sees not that all those Doctrines must be very acceptable to Men of Pride and covetous Desires and who affect Dominion and Empire over the Consciences of others Let us see then whether from the Eighth Century when the Veneration of Images was first established to the Sixteen in which the Trent Council confirmed all these Doctrines we have not too much Reason to suspect the generality or the prevailing part of their Church Guides were Men strongly addicted to those corrupt Affections which render them unworthy of the Assistance of the Holy Spirit worthy to be given up to Delusions and very much disposed to broach maintain and to establish such Doctrines as directly tend to gratify their Ambition and their Avarice Whether such Changes might not reasonably be expected in the Eighth Century Carol. Magn. Praefat. ad libr. de imag when the Second Nicene Council met seeing the Priests then had laid aside all sound and wholesom Doctrine transgressed the Commandments of the Fathers and brought into the Church such Doctrines as were never known to Christ or his Apostles In the Ninth Century when Paschasius began to vent the Doctrine of Transubstantiation seeing then they buried in Contempt and Oblivion the Word of God Paulus Diac. made the Temple a Den of Thieves and instead of sweet Melody Luitpert Arch. Mogunt Epist ad Ludov. Regem Germ. sounded forth Blasphemy against God himself and the Captains and Rulers of the People endeavoured to preferr humane to divine things and the Governours of the Church having left the way of Salvation ran headlong opening the Pit of Perdition to those that followed them In the Tenth Century when as Baronius complains Ad A. D. 912. Art. 8. the Canons were silent the Decrees of Popes suppressed the ancient Traditions proscribed Lust armed with the secular Power challenged all things to it self when Christ was fast asleep in the Ship and which seemed worse all snorted with him and there were no Disciples to awaken their sleepy Lord with their Cries In the Eleventh Century when the Councils held at Rome Varseilles and Tours condemned Berengarius Ad An. 1001. Art. 1. 7. and decreed for the corporeal Presence of our Lord's Body in the Sacrament This being saith Baronius styled that Iron Age in which Iniquity abounded and many discoursed and believed that Antichrist was come and the Corruption of Manners which then was very great especially among the Ecclesiastics might easily perswade Men that it would be so When saith the same Baronius unhappy Brambles Thorns and Nettles which grew out of the Stench of the Flesh and the Dung of Corruption had wonderfully filled the Field of the Church Ad An. 1049. Art. 10. for all Flesh had corrupted their Ways so that not only the Flood seemed unsufficient to wash away this Filth but those horrid Wickednesses seem'd to call for that Fire which destroyed Sodom and Gomorrha When saith Hugo Flaviniacensis almost all the Clergy rather sought their own than the Things of Jesus Christ Concil T. 10. p. 375. and chose rather to adhere to the Discipleship of Simon than keep the Poverty of Christ Apol. An. 1066. apud Morn Myst iniq pag. 245. in the Unity of the Faith. When say the Clergy of Liege corrupt Manners through Ambition and Avarice prevailed Religion was dissembled and a Shew of Piety brought in When the Traffick of Holy Things crept in and the Holy Philosophy by the subtile Interpretation of Sycophants began to be corrupted polluted violated with humane Inventions and old Wives Fables In the Twelfth Century when first we hear of the fixed Number of Seven Sacraments which in another Sence were till then Mysteries Since then the Popes Cardinals and Prelates were all the Day intent on Evil and ever occupied without Satiety in the Works of Iniquity they made Port-sale of things sacred and laboured with all their Might that they might not descend to Hell alone The Clergy neglected God's Service were Slaves to filthy Lucre defiled their Priesthood by Uncleanness De praedest lib. Arbitr l. 2. versus finem Serm. 6. in Ps 90. p. 73. c. seduced the People by Hypocrisy and laid Snares by all manner of ways to ruin them saith Honorius Augustodunensis then the Offices of Ecclesiastical Dignity were turned into filthy Lucre and a Work of Darkness nor was the Welfare of Souls but the Luxury of Riches sought after in performance of them and the whole Race of Christians from the least to the greatest seemed to have conspired against God so that from the Sole of the Foot to the Crown of the Head there was no Soundness in them nor could Men say As is the People so is the Priest Serm. 1. de conv B. Pauli F. 2. d. for the People were not so bad as the Priest Saith St. Bernard In the Thirteenth Century when Transubstantiation was established in the Fourth Council of Lateran Since then Simony was committed without Shame In Hen. 3. A. 1237. p. 438. the Churches Liberty decay'd Charity expired Religion was trod under Foot and the Daughter of Sion was made like a brazen faced Whore that hath no Shame saith Matthew Paris Then
should arise Or 2. True Rules misapplied and misconstrued and therefore actually false to them who thus mistake the Purpose of them 3. The Admiration of the Persons and the Reverence of the Authority of Men subject to like Mistakes and Errors with us 4. The Advantages we may obtain by the promoting of some Doctrines the Tendency they have to the gratifications of our Avarice our Pride and love of Empire and other sinful lusts 5. The Corruptions in our Manners which dispose and fit us for Delusions 6. That Ignorance and Negligence in reference to Sacred things which rendereth us an easy prey to the Deluders subtilty 7. Lastly The Force and Terror and Torments and Punishments which may be used to affright us into an outward and Hypocritical profession of what we do not from our hearts believe or a concealment of our inward Sentiments I Say these being the chief inducements to a change in Doctrine or in Practice and all these things so palpably and frequently concurring to the establishment of the New Doctrines and the supposed Traditions of the Church of Rome what wonder is it that they should so mightily obtain in the dark Ages of the World and by those methods carry all before them And truly 't is so evident that upon the concurrence of those circumstances the true Faith might decay and Error might be introduced in the Western Churches that the Historians Carol. Mag. Cent. 8. and Writers of those dark and evil Ages do confess it actually was so That the Priests brought into the Church such Doctrines as were never known to Christ and his Apostles Rolwink ad A. Christi 884. That this was tempus pessimum in quo defecit sanctus veritates diminutae sunt a filiis hominum the worst of times in which the Holy man failed and Truth was diminished from the sons of men Baron A. D. 912. Carthus fasciculo temporum ad A. 1000. That the Ancient Traditions were then proscribed That the Christian Faith extreamly did begin to fail and decline from its former vigor neither the Sacraments nor Ecclesiastical Rites being observed Apol. Clerus Leod. A.D. 1066 Matth. Paris in Hen. 3. ad A.D. 1237. p. 438. Alvar. Pelag. de planctu Eccl. l. 2. c. 5. Cent. 14. That the Holy Philosophy by the subtile interpretation of Sycophants began to be corrupted poluted violated with human Inventions and old wives Fables That the spark of Faith began to wax exceeding cold and was almost reduced to ashes so that it scarce did sparkle That the Church was eclipsed with the black mist of Ignorance Iniquity and Error That they did not only not receive sound Doctrine but bitterly persecuted all that resisted the madness of their wills Clemang de Egressu ex Bab. p. 177. Cent. 15. And that following the erring herd men willingly embraced false things for true That the variety of Pictures and Images occasioned Idolatry in the Simple That Apocryphal Scriptures Gerson de defect Eccles Virorum 30. idem de direct Cordis Consid 16. Hymns and Prayers were brought into the Church to the great hurt of Christian faith That there was much Superstition in the Worship of Saints and many Observations without all ground or reason Credulity in believing things concerning the Saints reported in the uncertain Legends of their Lives Ibid. Consid 29 30. dubious opinions of obtaining Pardon and Remission of Sins by saying so many Pater Nosters in such a Church before such an Image as if in the Scripture and Authentick Writings of Holy Men there were not sufficient directions for all Acts of Piety and Devotion without these fabulous and frivolous additaments That sundry lewd assertions Dial. Apol. Judicium de Can. Const prejudicial to the States of Kings and Princes could not be condemned in the Council of Constance though many great ones much urged their condemnation by reason of a mighty Faction which prevailed in it Ibid. That exorbitant Abuses and Errors which were crept into the Church found no amendment nor was a Reformation in things concerning Faith Card. Camer de Squal Ecoles p. 34. and Religion Doctrine and Manners to be expected till the Secular Powers took it in hand That Pagan Abuses and Diabolical Superstitions were so many at Rome that they could not well be imagined Cent. 16. That they were fallen with one consent from Religion to Superstition Bishop of Bitonto and Espencaeus Vide Supra from Faith to Infidelity from Christ to Antichrist That there was such a neglect of the Word as made it necessary that Faith should perish That the Faith and Religion Preached by Christ and settled afterwards by his Apostles and cultivated by their Epistles is so different a thing from that Christianity that is now professed and taught at Rome that if these Holy Men should be sent again by God into the world they would take more pains to confute this Gallimaufry than ever they did to preach down the Traditions of the Pharisees Machiavil Epist ad Zanob Buon Delmont before his works in English or the Fables and Idolatry of the Gentiles and would in probability suffer a New Martyrdom under the Vicar of Christ for the same Doctrine which once animated the Heathen Tyrants against them He that desires to read more of the Confessions made by the few comparatively learned of these Ages of the corruptions both in doctrine and manners and the prodigious ignorance which then obtained may find more than enough in a book Styled Catalogus testium veritatis and Morney 's Mystery of Iniquity OF TRADITION The State of the Question CHAP. I. 1. It is acknowledged that a Doctrine is neither more or less the Word of God for being written or unwritten § 1. 2dly It is proved That the assurance which we have that Scripture is the Word of God is greater than can be produced for any pretended Traditions of the Church of Rome The Grounds of this assurance are 1. The necessity that the Word of God should be preserved in some Records and the certainty we have that actually it was so 2. That the Records of the New Testament averr That they were written by the Servants and Apostles of our Lord whose Names they by a general and uncontrouled Tradition bear and so by Men assisted with the Holy Ghost and writing the Commandments of the Lord. 3. That the matter of them is worthy of the God of Heaven to reveal 4. That they were owned read and appealed to as such by all Christians 5. The Jews and Heathens made their Objections against Christianity out of them and attempted the ruine of the Christian Faith by destroying them and that none of these particulars agree to the Traditions of the Church of Rome rejected by us § 2. For farther Explication of the Question observe 2dly That our Dispute with the Church of Rome is chiefly about doctrinal and not historical Traditions § 3. The uncertainty of
it seems generally to have prevailed in the Fourth and Fifth Centuries yet doth it plainly seem to contradict the Testimony of the Holy Scriptures which teach That when the days of her Purification were accomplished Luk. ij 22 23 Puram aperiens vulvam according to the Law of Moses they brought him to Jerusalem to present him to the Lord as it is written in the Law of the Lord Every Male that openeth the Womb shall be called holy to the Lord. L. 4. c. 66. In partu suo nupsit ipsa patefacti corp lege Lib. de Carne Christi c. 23. vid. etiam c. 4. 20. Hom. 14. in Lucam Tom. 2. f. 101. According to the import of which Scripture Irenaeus doth expresly teach That our Lord at his Birth opened the Womb of the Virgin. Tertullian adds That she was a Virgin as not having known Man but was no Virgin quantum a partu at her teeming her Womb being then opened according to that saying Every Male that openeth the Womb c. Origen That Matris domini to tempore vulva reserata est quo partus editus the Womb of the Mother of our Lord was opened when she brought forth her Son. Clemens of Alexandria evidently shews that this was in his time only the saying of some Men attending to the Fable of the false Gospel of St. James That the Midwives after her delivery found by Inspection that she was a Virgin and that others held the contrary for saith he It seemed to many and yet seemeth that Mary was by the Birth of her Son a Woman properly delivered of a Child though she was not Strom. l. 7. p. 756. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Woman properly delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some say that being inspected by the Midwives after the Birth of her Son she was found a Virgin. De Incarn l. 14 cap. 6. §. 1. He respects saith Petavius the Old Wife's Tale invented by some idle Trifler which we find in Suidas and in the Proto-Evangelium S. Jacobi which I could wish he had no otherwise related than by way of Contempt and Derision Thus we learn upon what Grounds this was believed by him against the Opinion of many others St. Basil grounds this Opinion upon another Story of like nature De human Christi Gener. Tom. 1. p. 509. The Story of Zacharias saith he proves that the Virgin Mary was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entire Virgin for it is derived to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Tradition that Zacharias was slain between the Porch and the Altar for saying Qui hujusmodi Traditioni non credunt that Mary was a Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Birth of our Lord. Origen delivers the same thing in the like words In Matt. Hom. 26. f. 49. b. In Matth. 23.35 Venit ad nos Traditio quaedam Such a Tradition hath come down to us And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have it from Tradition and yet Origen in the same place confesseth that this Tradition was not believed by others In locum and Jerom saith That it came Ex Apocryphorum Somniis From apocryphal Dreams and adds That Quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Because it hath no Authority from Scripture it is as easily condemned as approved of And thus we see the rise of this Tradition which afterwards prevailed over the Christian World. 3ly § 5 That our Lord lived above Fourty if not to Fifty Years Sicut Evangelium omues seniores testantur qui in Asia apud Joannem Discipulum Domini convenerunt id ipsum tradidisse eis Joannem L. 2. c. 39. is the express Assertion of Irenaeus and for this he produceth the Testimony of the Gospel and of all the Elders of the Church who met S. John the beloved Disciple of our Lord in Asia and declared that he delivered to them the same thing yea saith he some of them saw not only John but the rest of the Apostles and heard the same things from them testantur de hujusmodi Relatione and testifie the truth of the Relation To say with Feuardentius upon the place that he might have had this from Papias is a very unlikely thing for he speaks not of the Testimony of one Man but of all the Seniors not of Men who had never seen the Apostles as Papias had not but of them who had he cites not Papias as in the Case of the Millennium he did here therefore is a solemn Declaration of a Tradition received from the Mouth of the Apostles and attested by all the Seniors and yet so far from being in the Gospel as is pretended that by the Gospel it may be evidently confuted so far from being owned as such in after Ages that upon a very slight Ground even the saying of the Prophet Isaiah Vid. Feuard in Iren. p. 46. 188. That Christ was sent to Preach the Acceptable Year of the Lord many of the Fathers took up a contrary Opinion that our Lord Suffered in the Fifteenth Year of Tiberius and preached One Year only When Jesus came to his Baptism saith Clemens of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. 1. p. 340. he was about Thirty Years old and that he was to Preach but One Year is thus written He sent me to Preach the Acceptable Year of the Lord this both the Prophet and the Gospel according to the plain meaning of the Words averr say some in Origen Hom. 32. in Luk. f. 111. That our Lord Preached the Gospel but one Year and that on this account it was said Cap. 8. that he was sent to Preach the Acceptable Year of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L 1. c. 1. p. 16. Tertullian in his Book against the Jews saith That Christ suffered annos habens quasi triginta being about Thirty Years Old. Lactantius Africanus and others cited by Feuardentius say the same And yet this was no better than an Opinion first invented by the Gnosticks as we learn from Irenaeus and for which they produced the same Text and 't is as easily confuted by the Enumeration of the Passovers our Saviour Celebrated after his Baptism and before his Death Now if a Tradition could so generally obtain in the Fifth Century which had its rise from Fabulous Legends and Apocryphal Dreams against plain Words of Scripture and plain Assertions of the Fathers living in the former Centuries as that of our Lords coming out of the Womb of the Virgin without opening of it did why might not other Traditions pretended by some later Councils and the Church of Rome be of like nature Why may we not credit the Council of Frankford In lib. Carol. p. 3. c. 30. declaring that the Second Nicene Council for their pretended Tradition of Image-Worship had recourse ad Apocryphas quasdam risu dignas naenias to Apocryphal and Ridiculous Tales Comment
esse potest the true Catholick Faith without which no man can be saved whereas it is here proved that the whole Church of Christ in general and in particular the Roman Church believed that the Apostles and the Nicene Creed contained all the Articles of the Christian Faith. 9. Concil Trid. Sess 21. can 4. The present Roman Church pronounceth an Anathema on those who say the Eucharist is necessary to Children before they come to Years of Discretion that is on Pope Innocent Chap. 12. Sect. 3 4 5. Pope Pelagius and the whole Church of Christ for Six hundred Years And truly if the Tradition or the Doctrine of the present Church of Rome § 4 must be the Rule by which alone we are to judge of the Tradition Practice and Doctrines of the whole Church of Christ throughout all Ages if we lie under any Obligation to determine thus That this is the Practice the Tradition the Doctrine of the present Roman Church therefore this was the Doctrine the Practice the Tradition of all former Ages of the Christian Church then all the Reason God hath given us and all the Learning which we can with all our industry acquire from Scripture and all the Testimonies of the Fathers and Church Writers could we shew them throughout Fifteen Centuries Canon of Script as Dr. Cousins hath done declaring themselves fully in opposition to the Church of Rome I say if the Declarations of the Church of Rome must wholly over-rule us in these matters all the knowledge we can acquire from Scripture Reason or the Fathers is not worth one Straw we may even burn all our Books of Antiquity our Fathers and Church History yea and our Bibles too and lay aside our useless Reason for whatsoever service these things may do to Holy Church they can do none to us The reading of these Authors the use of Reason to discern betwixt good and evil right and wrong true and false in Christian Practices and Doctrines must be the most pernicious things in which we can be exercised for sure I am no Man of honest Conscience and sound Judgment can read the Scriptures and the Fathers carefully but he must very strongly be tempted by his Reason to suspect and must in many things seem absolutely certain that Apostolical Tradition cannot be known by the Tradition of the present Church of Rome yea that many of her present Traditions Doctrines and Practices are evidently and unquestionably repugnant to the Traditions Practices and Doctrines of the Apostles and the whole Church of Christ for Six Eight Ten Twelve or Fourteen Centuries To add some farther Instances to these § 5 I have already mentioned Sess 6. can 23. Ecclesia tenet de Beata Virgine quod ex speciali Dei privilegio in tota vita peccata omnia etiam venialia vitaverit The Church of Rome now holds saith the Trent Council that the Blessed Virgin was through her whole Life free from venial Sin and yet such is the Evidence of Truth to the contrary that many Doctors of the Roman Church are even forced to confess that this Determination is contrary to the common Judgment of the Fathers In John ij Maldonate speaks thus Among the Ancient Fathers I find very few who either do not openly say or obscurely signifie that the Blessed Virgin was guilty of some Fault or Error And though some have endeavoured saith Petavius to mollifie the Sayings of the Fathers De Incar l. 14. c. 1. sect 7. yet their endeavour is vain Nam adeo disertam continent cujusque modi delicti significationem ut aliorsum detorqueri se minime patiuntur For their Sayings do so expresly import the signification of some guilt that they cannot be wrested to another sence and that they had good reason to make these Confessions will be apparent from these Citations following Our Lord saith Irenaeus L. 3. c. 18. p. 277. repellens ejus intempestivam festinationem repelling her unseasonable hastiness said to her Woman what have I to do with thee In the Third Century Tertullian expresly charges her with incredulity for he declares L. de came Christi cap. 7. That our Lord Christ therefore denied his Mother and his Brethren saying Who is my Mother and my Brethren because his Brethren did not believe in him and because Mater non adhaesit illi his Mother did not cleave unto him In this place saith he appears incredulitas eorum the unbelief of them that when he was Preaching the Word of Life and healing of Diseases and Sins his Relations stood without and were so far from harkening to him that they did rather interrupt and call him from so good a Work and will Apelles say That Christ unworthily used these words Ad percutiendam infidelitatem foris stantium To smite the incredulity of them who stood without Origen upon Luke asks what that Sword was which Simeon foretold of saying it should pass through her Heart and answers that it is manifestly written Hom. 17. s 102. b. That in the time of our Lord's Passion all the Apostles should be scandalized and saith he can we think that the Apostles being Scandalized Mater Domini a scandalo fuerit immunis the Mother of our Lord could be free from Scandal If she suffered no Scandal Jesus did not suffer pro peccatis ejus for her Sins but if all sinned and fell short of the Glory of God being justified freely by his Grace utique Maria illo tempore scandalizata est then doubtless Mary also at that time was scandalized And this is that which Simeon here Prophesieth saying Tuam ipsius animam pertransibit infidelitatis gladius ambiguitatis mucrone serieris the Sword of Infidelity shall pass through thy own Soul and thou shalt be smitten with the Sword of doubtfulness In the Fourth Century St. Basil saith That Simeon here prophesieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary her self thus Tom. 3. Ep. 317. p. 310. 311. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be some fluctuation even in thy Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some doubting touching the Lord this is the Sword but after this Scandal which shall happen to Mary and the Disciples of our Lord he presently will minister a Medicine and confirm their Hearts in the Faith of Christ Moveover he makes this Scandal of the Blessed Virgin necessary upon this account That Christ was to taste Death for all to be the propitiation for the World and to justifie all Men by his Blood. In Psalm 118. St. Hilary declares That at the Day of Judgment that incessant Fire is to be endured in quo subeunda sunt gravia illa expiandae a peccatis animae supplicia in which are to be suffered those heavy Punishments designed for the expiating of the Soul from Sin and that then the Sword shall go through the Soul of Mary and if saith he even Dei virgo illa in judicii severitatem ventura est that
Virgin-Mother of God must come into the Severity of Judgment who dares wish to be judged by God. In the Fifth Century St. Chrysostom informs us That both our Lord's Brethren In Matt. Hom. 27. p. 191. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 44. p. 287. and his Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboured under some humane infirmity being desirous of vain Glory that she was guilty of vain Glory that both She and his Brethren were guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an excessive Love of Honour and that therefore our Lord blamed them and that because they came to him as a meer Man and out of vain Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casts out the Disease not reproaching but correcting them and that he gave her a reproof very becoming him P. 639. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and profitable to her In his Twenty first Homily on St. John he charges her with being guilty of hindering the things of God and interrupting of her Son in Spiritual things Consider saith he what a thing it was for her when the People stood about him and were desirous to hear him and his Instructions were propounded to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. for her to come to draw him from his Exhortations to speak in private with him and not so much as to vouchsafe to come in to him therefore he saith who is my Mother not dispising her that begat him but doing her much profit and not permitting her to think so meanly of him Cyril of Alexandria saith That the Passion of our Lord which happen'd so unexpectedly Tom 4. p. 1064 1065 1066. Vid. eundem orat in occursum Domini p. 391. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1064. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did likely scandalize her and put her somewhat besides her self into indecent Passions For doubt not saith he but she had some such reasonings within her self as these I conceived him who is now laugh'd at on the Cross perhaps he was deceived in saying he was the true Son of God. He saying I am the Life how should he then be Crucified How was he taken in the Snares of his Murtherers How is it that he prevailed not against the Machinations of his Persecutors Why doth not he who restored Lazarus to Life and filled all Judaea with his Miracles descend now from the Cross 'T is very probable that the Women kind being ignorant of the Mystery might fall into such apprehensions as these were We speak not these things out of vain Conjectures as it may seem to some but we are moved to suspect these things of the Mother of our Lord by what is written for that sharp brunt of Passion which cast her mind into absurd Imaginations is that which Simeon calls a Sword. Nor saith he is it to be wondered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 1065. if a Woman should thus slide at the apprehension of our Lords Passion seeing St. Peter who was preferred before the rest of the Apostles was scandalized at it And lastly he declares P. 1066. That Christ did therefore commit her to the care of the Evangelist St. John because he saw that she had fallen by scandal at his Passion and was filled with disorder in her Apprehensions that he might rightly declare unto her the profoundness of the Mystery The Author of the Questions of the Old and New Testament which passeth under the Name of Austin saith Qu. 73. That Simeon spake unto her thus A Sword shall pass through thy own Soul to signifie this to her that even she in morte Domini dubitaret should doubt when she saw the Death of Christ though she should be confirmed by his Resurrection Here therefore is a Tradition of the Church built upon the received Sence of Scripture for three whole Centuries no Father contradicting in the least what was so fully and perspicuously delivered in those Ages and yet if we must credit the present Church of Rome the contrary to this Tradition and to this received Interpretation of those Scriptures on which they grounded this Tradition must be an Article of Faith received throughout all Ages of the Church Again the Decree of the Apostles § 6 which commands the Gentiles to abstain from things strangled and from Blood Act. 15. was conceived by the generality of Christians for a Thousand Years to be obliging to all Christians The Canon of the Apostles saith Can 63. That if any Bishop Presbyter or Deacon or any other of the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth eat Flesh with the Life-Blood in it or what is killed by a Beast or dieth of it self let him be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this the Law hath forbidden if he be a Lay-man let him be separated from Communion In the Second Century the Christians were accused of eating Infants and Feasting upon humane Flesh and Blood now to this Accusation the constant Answer of the Christians was that of Blandina in Eusebius Hist Eccl. l. 5. c. 1. p. 159. How should they eat such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do not think it lawful to eat the Blood of Beasts Paedag. l. 2. c. 1. p. 149. And Clemens of Alexandria declares That God forbad things strangled or dying of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 3. p. 228. for it is not lawful to touch them and that it is not lawful for Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch Blood. In the Third Century to the like Accusation of the Heathens Tertullian returns this Answer Apol. c. 9. That they might be ashamed to object to them the eating humane Blood qui nec Animalium quidem sanguinem in Epulis esculentis habemus who used not to eat the Blood of Beasts least they should be defiled with any Blood received into their Bowels P. 34. Octavius saith We Christians are so far from eating humane Blood ut nec edulium pecorum sanguinem in cibis noverimus Contra Celsum l. 8. p. 396 397. that we eat not the Blood of Beasts we are forbid to eat things strangled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Blood being not separated from them saith Origen that we may not be fed with the Food of Daemons and hence we learn the reason of the precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning abstinence from Blood. In the Fourth Century was held the Council of Gangra against the Eustathians some of whom held cibos carnium tanquam illicitos repudiandos esse that Flesh was to be refused as unlawful where they pronounce Anathema to any person who condemns those that eat Flesh Can. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting only such as ate Blood or things offered to Idols or strangled from which Exception it is evident that they held it sit to condemn them who did taste of Blood or of things strangled Now this Canon is in the Code of the Universal Church and is one of them which were Confirmed in the General Council of
Doctrines of the Church of Rome are not received by Tradition from Father to Son since in this matter the Sons have generally entertained a Doctrine their Fathers either knew nothing of or plainly contradicted and that is now become pious and consonant to Ecclesiastical Worship which in St. Bernard's time was Ep. 174. praesumpta novitas Mater temeritatis soror superstitionis filia levitatis A bold Novelty the Mother of Rashness the Sister of Superstition the Daughter of Levity 5. Hence doth it follow that even by the Authority of the heads of the Vniversal Church men may be forbidden under pain of Damnation to Assert the Ancient Doctrine of the Church and may have liberty to contradict it Yea that in the judgment of a great R. Council received by the French as General and bearing that title in all Editions of the Councils that may be agreeable to the Catholick Faith to Reason and to Holy Scripture which is repugnant to the Ancient Doctrine of the Church Catholick for Eight whole Centuries 6. Hence is it manifest that the Trent Council hath given liberty to all her Members to hold that which is opposite to an universal constant unopposed Tradition of the Church for many Ages that is that she hath left them at their liberty to hold the Ancient Faith or hold the contrary 7. Hence it appears that in the Church of Rome Feasts may be instituted in which all men shall be exhorted to praise God for a thing which perhaps never was and of the truth of which none of her Members can be certain certitudine fidei with the certainty of Faith all of them being by this Church permitted to believe the contrary CHAP. III. Fifthly We distinguish betwixt Traditions which though not written in Scripture are left on Record in the Ecclesiastical writings of the first and purest Ages of the Church and such as are so purely Oral Traditions as that we find no footsteps of them in the Three first Centuries much less any assurance they had then any general Reception of the first kind is the Canon of Scripture of the Old Testament mentioned in our Sixth Article § 1. This is proved from the Jews § 2. From the Christians of the Second Century § 3. Of the Third Century § 4. From almost all the celebrated Writers of the Fourth Century § 5. Where also it is observed 1. That these Fathers profess to deliver that Catalogue of them which they had received from Tradition § 6. And that the Books which they rejected as Apocryphal were so reputed by the Church § 7. That the Catalogue they produced was that received not only by the Jews but Christians § 8. That they made it to prevent mistakes § 9. That they represent the Books contained in their Catalogue as the Fountain of Salvation the rest as insufficient to confirm Articles of Faith § 10. The same Tradition still continued to the Sixteenth Century § 11. What the Roman Doctors must do if they would shew a like Tradition for any of their Tenets § 12. The unreasonableness of their pretences to Tradition in this Article Ibid. The Attempts of Mr. M. and J. L. to prove their Canon from the Council of Carthage the Testimony of St. Austin the Decrees of Pope Innocent and Gelasius are Answered § 13. The Tradition touching the Books of the New Testament where it is proved 1. That the Four Evangelists the Acts the Thirteen Epistles of St. Paul the First of Peter and of John were always owned as Canonical by all Orthodox Christians § 14. 2. That it cannot be necessary to Salvation to be assured that the Books formerly controverted belong to the Canon § 15. 3. That we cannot be assured of the true Canon of the New Testament from the Testimony of the Latin Church § 16. 4. That there is not the like necessity that the controverted Books should have been generally received from the beginning as that all necessary Articles of Christian Faith and Manners should be then generally received § 17. That we have cause sufficient to own as Canonical the Books once controverted is proved 1. in the General § 18. 2. In Particular touching the Apocalypse § 19. And the Epistle to the Hebrews § 20. Touching the Epistle of St. James the Second of Peter the Second and Third of John the Epistle of St. Jude § 21. No Orthodox Persons dobuted of them after the Fourth Century § 22. The Romanists cannot prove their Doctrines by any like Traditions and in particular not by such a Tradition as proves the Apocalypse Canonical § 23. The Objection of Mr. M. Answered § 24. AGain § 1 the word Tradition may be applied to signifie either such things as are not written in the Scripture Dist 5. though they are left on Record in the Ecclesiastical writings of the first and purest Ages Vocatur Doctrina non scripta non ea quae nusquam scripta est sed quae non est scripta a primo Autore Bellarm. de verbo Dei non scripto l. 4. c. 2. and from them handed down unto us in the writings of succeeding Ages or else to signifie such things as are said only to be delivered by word of Mouth but cannot by the Records of preceding Ages be proved to have been received as Doctrines generally maintained or practices always observed in the Church of Christ of the first sort is the Tradition of the Canon of Scripture of the Apostles Symbol as a perfect Summary of Doctrines necessary to be believed the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops only and the like we having full and pregnant evidence from the first Records of Antiquity unto this present time of all these things and whatsoever can be proved by a like Tradition touching a necessary Article of Christian Faith we are all ready to receive but those pretended Traditions of the Roman Church which by no Records of Antiquity can be made appear to have been constantly received by the Church as Apostolical Traditions we have just Reason to reject as being without Ground so stiled For Instance First We receive the Canon of the Scriptures of the Old Testament mentioned in our Sixth Article because it is by written Tradition handed down unto us from the Jews from Christ and his Apostles and from their Successors in the Church and we reject the Canon of the Old Testament imposed upon us by the Fourth Session of the Trent Council partly because we find a clear Tradition both virtually by all who say the Canon of the Old Testament is only that we own and expresly by those who say the others which we stile Apocrypha belong not to the Canon And 1. § 2 We receive our Canon from the Ancient Jews to whom were committed the Oracles of God for their Josephus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. contra Apion
the subtile Craftiness of Men and being deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the ambiguity of the word true Books which signifies either only such as are read in the Church or such as also are put into the Canon may begin to be conversant in others therefore I intreat you to bear with me if by way of remembrance I write of those things which you know already because of the necessity of so doing and the Benefit of it to the Church Amphilochius and Nazianzen say Ubi Supra It behoves the Christian to learn this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Book is not safe which has the venerable Name of Scripture for some are False and Adulterate some of a middle Nature and some Canonical and therefore say they will we number every one of the inspired Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may clearly learn which they are These saith Ruffinus are the Traditions of the Fathers touching the Canonical Books Ad instructionem eorum qui prima sibi Ecclesiae ac fidei Elementa suscipiunt ut sciant ex quibus sibi fontibus verbi dei haurienda sunt pocula Apud Hieron Tom. 4. f. 51. those are the Books which are read in the Church though not Canonical nor sufficient to confirm any Doctrine of Faith and the other are Apocryphal Scriptures which she would not have read and these things I thought fit in this place to signifie for the instruction of those who receive the first Rudiments of Faith Ut scire valeamus quicquid extra hos est inter Apocrypha esse ponendum Tom. 3. f 6. a. that they may know out of what Fountains they must receive the word of God. This Catalogue I have made saith Jerom that you may be able to know that the rest are Apocryphal Note § 10 Fithly That they represent these as the Fountains of Salvation which are diligently to be read and studied by all and as for the rest some of them say that though they were read in the Church not for confirmation of Faith but instruction of Manners yet private Persons should not read them Thus Athanasius having given us the Protestants Canon both of the Old and New Testament he adds These are the Fountains of Salvation so that he who thirsteth let him be satiated with the Oracles contained in them Apud Balsam p. 922. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these alone is contained the Doctrine of Godliness let no Man add any thing to them nor take any thing from them of these our Lord spake when he said to the Pharisees You erre not knowing the Scriptures and when he exhorted the Jews to search the Scriptures P. 36 37. Learn of the Church saith Cyril to his Catechumen which are the Books of the Old and the New Testament and read none of the Apocrypha for why shouldst thou trouble thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about controverted Books who knowest not those which are by all acknowledged read these Twenty two Books of the Old Testament study them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have nothing to do with the Apocrypha and having given us the same Catalogue of the Books of the New Testament excepting only the Revelations he saith Whatsoever is not read in the Church do not thou read St. Jerom in his Epistle to Paulinus having reckoned up the Books of the Old and the New Testament as we do saving that he saith The Epistle to the Hebrews is by many not reckoned as St. Paul 's saith I intreat thee dear Brother Tom. 3. f. 3. b. to be conversant among these to meditate of them nihil aliud nosse nihil quaerere to know to enquire after nothing else In his Epistle to Laeta touching the Education of her Daughter he gives this Admonition let her shun all Apocryphal Books Caveat omnia Apocrypha c. Tom. 1. f. 21. and if at any time she will read them not for the truth of Doctrine but for Reverence of the Signs let her know they are not their Books whose Titles they bear that there be many ill things in them that it requireth great Wisdom to seek Gold among Dirt. Thus have we in one Century Eusebius of Caesarea the Metropolis of Palaestine Cyril Bishop of Jerusalem § 11 Amphilochius Bishop of Iconium the Metropolis of Lycaonia Nazianzen and St. Basil in Cappadocia Athanasius Patriarch of Alexandria Ruffinus Priest of Aquileia in Italy Hilary of Poictiers in France Jerom who lived in Rome France Dalmatia Syria Palaestine who travelled into Cyprus Aegypt Alexandria conversed with all the learned Persons of his Age and lastly the Council of Laodicea received generally through the Christian World deposing their plain Testimonies for the Canon of the Old Testament received by Protestants and as unanimously condemning that of the Trent Council since owned by the Church of Rome And confident I am that the greatest searchers into Ecclesiastical Antiquity cannot produce one Council nor one Testimony of any Father throughout these Four Centuries who purposely treating of or declaring the exact number of the Canonical Books of the Old Testament doth not either expresly exclude or at least omit all or most of all those Books which we stile Apocryphal and which by the New Canon made at Trent Sess 4. are pronounced Canonical and that with an Anathema to every Christian who pro sacris Canonicis non susceperit receives them not as Sacred and Canonical And if all this be not sufficient whosoever will peruse Doctor Cousin's Canon of Scripture will find the same Tradition still continued to future Ages And that the number of the Books of the Old Testament were either expresly or equivalently declared to be those and those only which we receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 4. in Gen. p. 20. For Century the Fifth St. Chrysostom lays it down as a thing confessed by lla that all the divine Books of the Old Testament were from the beginning writ in the Hebrew Tongue Theodoret twice mentions the sacred and saving Scriptures of the Old Testament In Cant. Cantic p. 985 1077. Cous p. 132. P. 142. P. 145. P. 151 152. P. 154. P. 158 159 161 163. without addition of one of the Apocryphal The number of them is declared to be Twenty two Century the Sixth by Anastasius in the Seventh Century by Isidore in the Eighth Century by Damasus in the Ninth Century by Nicephorus and Agobardus in the Eleventh Century by Giselbertus in the Twelfth Century by Hugo de Sancto Victore Richardus de Sancto Victore by Petrus Comestor John Belith and by John of Salisbury P. 166. P. 174 178. P. 179 188 192 197. in the Thirteenth Century by the Ordinary Gloss in the Fourteenth Century by Nicephorus Calistus and Joannes Armachanus in the Fifteenth Century by Thomas Waldensis Dionysius Carthusianus and Erasmus Others numbring Ruth and Lamentations as Two Books distinct from Judges and Jeremy Prol. Gal. in
libr. Regum Tom. 3. f. 6. a. say That the Canonical Books of the Old Testament are Twenty four which say they from St. Jerom St. John in his Revelations introduceth under the Name of the Twenty four Elders Dr. Cous p. 131 133. P. 147. P. 152. P. 164 178 196. so in the Sixth Century Primasius and Leontius in the Eighth Century Venerable Bede in the Ninth Century Ambrosius Ausbertus in the Twelfth Century Peter Abbot of Celle in the Fifteenth Century Thomas Anglicus and in the Sixteenth Frances Georgius Now manifest it is even from the very number here assigned of Twenty two or Twenty four Canonical Books that all these Authors must exclude those Books we call Apocrypha from the Canon and it is still more evident from their own Words in which they expresly say P. 133. These are the Books received the Books put into the Canon by the Church P. 151. P. 157 194. P. 197. the Books received by the Church and Canonized The whole Canon which the Church receives and which was handed down unto them by the Authority of the Ancients And of those which we stile Apocryphal they say Ibid. P. 151. These are the Books which are contradicted and not received by the Church The Books of the Old Testament which are not received by the Church P. 152 162 177. P. 158 159 163 169 175 The Books which are read indeed sed non scribuntur non habentur in Canone sed leguntur ut scripta patrum as are the Writings of the Fathers but are not put into the Canon non reputantur in Canone are not reputed to belong unto it The Books which the Church reads and permits for Devotion and the instruction of Manners but thinks not their Authority sufficient ad confirmandam Ecclesiasticorum dogmatum Authoritatem P. 166 173 176 191 193. to confirm the Authority of Ecclesiastical Doctrines The Books which are not to be received ad confirmandum aliquid in fide to confirm any Article of Faith. The Contents of which she obligeth no man to believe P. 189 190. nor doth she judge him guilty of disobedience or infidelity who receives them not Concerning which the Church receives the Testimony of St. Jerom as most Sacred P. 194. who did undoubtedly exclude them from the Canon To whom say they the Church Catholick is much indebted upon this account P. 199. and to whose sence the sayings both of Councils and Fathers are to be reduced Books with whose Authority no Man was pressed Books P. 202. P. 174 188. Lastly which were not genuine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurious and Apocryphal which the Christian Church doth not receive P. 166 201. pari Authoritate or pari veneratione with the like Authority or Veneration with which she doth receive the Holy Scriptures Now hence the Doctors of the Church of Rome may learn what it is they are to do § 12 if they would prove any of their Doctrines to have descended to them by a like Tradition with that of the Canonical Books of the Old Testament viz. they must prove they were owned in the New Testament were delivered as Traditions by the Apostles and all the Ancient Bishops and Governors of the Church They must produce express Testimonies of Christian Writers in all Ages asserting That the Church received such a Doctrine and that they in delivering of it followed the Tradition of the Church and their Fore-Fathers and saying That the contrary Doctrine was not received by the Church They must shew That even from the first Ages of the Church Christians were solicitous to enquire what were the Apostolical Traditions not left in writing to the Church that upon this enquiry they found that these Traditions were of such a certain number neither more nor less that they thought it necessary to preserve them by writing Catalogues of all such Traditions as were received or owned as such by Christians That this Catalogue of Traditions was delivered to them by the Primitive Fathers as they had been received by the whole Church and that they had received them from Eye-witnesses and Ministers of the Word That they took care to leave this Catalogue of Traditions because some persons dared to mix Apocryphal Traditions with Divine and that they made it out of necessity to prevent mistakes in this matter and for the Instruction of those who received the first Rudiments of the Faith that they might know out of what Fountains to draw the Waters of Tradition They must produce from the first Four Centuries Testimonies of this nature from Fathers living in most places where there were any Christians and Testimonies uncontrouled throughout those Centuries And seeing one of these Traditions viz. that which concerneth the Canonical Books of the Old Testament is expresly contrary to a Tradition delivered and handed down to us with all these circumstances they must prove that in this matter Tradition hath plainly delivered Contradictions throughout Four whole Centuries which being done we cannot chuse but think her Testimony is Infallible Hence also we may see what an unparallell'd confidence they shew when in their Disputations the Romanists are bold to say and lay the stress of their whole certainty of Faith upon this Proposition That they hold the same Doctrine to day which was delivered yesterday and so up to the time of our Saviour seeing it is as clear as the Sun that the Books of the Old Testament which they now hold for Sacred and Canonical were for Fifteen whole Centuries together declared not to belong unto the Canon but excluded from it by the Church And this will be still more apparent by considering what the Authors of the Question of Questions § 13 and of The Papist Misrepresented and Represented say touching this matter Mr. M. saith Sect. 19. n. 6. p. 410. That when it was grown doubtful in the Church whether such and such Books were part of the Canon of Scripture the Tradition which recommended these Books was examined in the Third Council of Carthage and there all the Books of the R. Canon were found to be recommended to the Church by a true and Authentical Tradition and therefore we embrace them as the Word of God. And again Sect. 3. n. 12. p. 84 85 86. As yet the Church of Christ had not defined which Books were God's true word which not wherefore then it was free to doubt of such Books us were not admitted by such a Tradition of the Church as was evidently so universal that it was clearly sufficient to ground an infallible belief but in the days of St. Austin the Third Council of Carthage A. 397. examined how sufficient the Tradition of the Church was which recommended these Books for Scripture about which there was so much doubt and contrariety of Opinion and they found all the Books contained in our Canon of which you account so many Apocryphal to have been recommended by a Tradition sufficient
being not writ by Paul. Now who they were who in this Century did upon this account reject it we learn more plainly from the Writers of the following Century For Eusebius informs us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 6. c. 20. even in his time some of the Romans did reject it as being none of the Apostles Upon which place Valesius notes That it was the Custom of Eusebius to call all the Latins Romans and observes that Ruffinus thus Interprets this very passage Scio apud Latinos de ea quae ad Hebraeos inscribitur haberi dubitationem L. 3. c. 3. I know that the Latins doubt of the Epistle to the Hebrews The same Eusebius informs us Ep. ad Dard. Ep. Tom. 3. f. 24. a. that others did reject it with the Roman Church St. Jerom frequently affirms That eam Latina consuetudo non recipit the Latin Church did not receive it among the Canonical Scriptures Here then we see that they rejected for Two Centuries what afterwards they did unanimously receive as part of the Canon of the New Testament and so her Judgment alone can give us no assurance of the Books of the New Testament because through two whole Centuries she actually erred in her Judgment of them Hence also I inferr that the Church of Christ knew of no Obligation laid upon her in a division of Church Rulers touching any matter Exhort ad Martyr p. 232. to adhere to the Pope and Church of Rome and those which sided with them For in this very Case Origen in the Third Century offers to demonstrate against her that this was truly the Epistle of St. Paul And Jerom bluntly says Although the Latins do reject it yet do I receive it Tom. 3. f. 24. with the Greeks nequaquam hujus temporis consuetudinem sed veterum Scriptorum authoritatem sequens not following the Custom of this time among the Latins but the Authority of ancient Writers Fourthly I add § 17 That there is not the like necessity that any of these controverted Books should be received from the beginning by all Christians as Canonical as that the necessary Articles of Christian Faith and Manners should be received by all Christians For 1. The necessary Articles of Christian Faith and Rules of Christian Life were preached universally to all and so there was no time when any Christian could be ignorant of them without his own fault but the Epistles controverted were only sent to private Christians as the Second and Third Epistles of St. John or to the Churches of the Jews and therefore might with reason for some time be doubted of by other Churches of the Gentiles this being not a weakening but confirmation of our Faith that the first Christians were so careful to see sufficient Evidence before they would receive even the least Epistle into the Canon of the Scripture 2. No Christian Church could need to be told by any other what were the necessary Articles of Christian Faith or Rules of Life since they must always know the Christian Faith and be obliged to practise the Rules of Christian Piety and must be taught them by their Church Guides but 't is not thus with reference to these Epistles for being writ to a particular Society of Christians it was sufficient that this Society could shew De praescript c. 36. as saith Tertullian Authenticas literas corum the Authentick Letters of those Apostles which indited them and could testifie to those who doubted as St. Austin saith De Doctrin Christian l. 2. c. 8. quod ab ipsis Epistolas accipere meruerunt that they received these Epistles from them and read and owned them as their genuine Works when-ever this was done they who before did question them must have sufficient ground to own them as parts of the true Canon and till they had this Evidence they reasonably might continue to doubt of them 3. It is evident from the second Observation that the assured knowledge that these Epistles are Canonical cannot be necessary to Salvation the necessary Doctrines of Christian Faith being according to the general Tradition of the whole Church of Christ Chap. 7. §. 4 5 6 c. Ibid. § 2 3. comprised in the Apostles Creed and all the necessary Rules of Christian Piety being according to the same Tradition fully comprised in the Four Evangelists whereas the actual knowledge of all necessary Articles of Christian Faith and Rules of Christian Conversation must be always necessary there being no possibility of knowing or of doing acceptably the Will of God without them It will not therefore follow because such matters of Fact may for a time be doubtful in the Church matters of Faith may be so that because Churches may be Orthodox and reject some part of the Canon for a Season they may be Orthodox though they reject some necessary Article of Christian Faith. The Romanist I hope will not admit of these Conclusions The Greek Church might reject the Apocalypse and yet be Orthodox ergo she might reject the Trinity and yet be Orthodox The Latin Churches for a Season might reject the Epistle to the Hebrews without blame ergo they might reject the Resurrection of the Body without blame The whole Church did not formerly receive those Books into the Canon of the New Testament she now receives Ergo the whole Church did not formerly embrace those Articles of Faith which now she holds and yet all these conclusions are as good as those the Roman Doctors usually make for receiving all the Articles of Faith imposed at present by the Church of Rome as the Conditions of Communion upon her Testimony that they are such because we do receive the Canon of the New Testament from the Tradition of the Church Fifthly We shall see cause sufficient to embrace as certain § 18 and unquestionable that Canon of the New Testament we now receive notwithstanding any doubts some of the Ancients had touching some lesser portions of it if we consider 1. That most of the Fathers of the Fourth Century who give us Catalogues of the Scripture Canon and they especially who tell us they in making of it followed the suffrage of the Church and the Tradition of the Fathers do accord in giving of that very Catalogue we now receive and owning all those Catholick Epistles which were sometime controverted thus for instance Apud Balsamon p. 922. Athanasius reckoneth the Books of the New Testament as we do numbering as appertaining to the Canon Fourteen Epistles of St. Paul Seven Catholick Epistles and the Apocalypse and saying These are the Fountains of Salvation let no man add unto them or take from them And yet he doth profess to reckon them as they delivered them who were Eye-witnesses and Ministers of the Word and as they by Tradition came down to him In his Synopsis he undertakes to reckon up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Canonical Books of the New Testament defined to be such
And amongst these he reckons the Seven Catholick Epistles of the Apostles Pag. 59. comprised in one Volume which he calls the Sixth Volume of the New Testament Fourteen Epistles of St. Paul comprised in the Seventh Volume and in the Eighth the Revelation of St. John of which he testisieth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 60. shewed and judged to be his by the Ancient and holy Fathers led by the Spirit of God And then concludes Pag. 61. These are the Canonical Books of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were the first fruits Anchors and supports of our Faith. St. Cyril is another who professeth to write his Catalogue from the Church and to hand down the Canonical Books as she received them from the Apostles the Ancient Bishops and Governors of the Church and he among the Canonical Books of the New Testament reckons the Seven Catholick Epistles and Fourteen Epistles of St. Paul leaving out only the Apocalypse The Council of Laodicea reckons them exactly as St. Cyril doth leaving out with him the Apocalypse not that they question its Authority but because they reckon up only the Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be read in the Churches Cyril Catech. 4. p. 38. Concil Laod. Can. 60. among which the Apocalypse was not because it is so very Mystical and accordingly the Council concludes their Canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Books we have received from the Fathers to be read in the Church and yet they do command that nothing should be read there but Canonical Scripture Apud Hieron Tom. 4. f. 51. Ruffinus declares he reckoned the Volumes of the New Testament as they were delivered to the Church of Christ secundum majorum Traditionem and according to the Tradition of the Ancients and then he accounts Fourteen Epistles of St. Paul Seven Catholick Epistles and the Apocalypse saying Haec sunt quae patres intra Canonem concluserunt These are the Books which the Father 's put into the Canon Can. 27. The Council of Carthage undertaking to reckon up the Canonical Books of the New Testament enumerates Fourteen Epistles of St. Paul Two of Peter Three of John One of James and One of Jude and the Apocalypse of St. John as received from the Fathers St. Jerom reckons the Canonical Books of the New Testament after the same manner only saying That the Epistle to the Hebrews was by most shut out of the number of the Epistles written by St. Paul that is some in his time conceived St. Barnabas others St. Clemens either did interpret it from the Hebrew or write it either from the Mouth or from the Notions of St. Paul but then he adds Ep. Tom. 3. f. 13. That the whole Greek Church and some of the Latins did receive it That all the Eastern Churches and all the Churches which used the Greek Tongue did Anciently own it as the Epistle of St. Paul and that he also owned both that and the Apocalypse not respecting the Custom of his present Age but following the Authority of the Ancient Writers who cited Testimonies from both not as sometimes they are wont to do from Apocryphal Books but as from Canonical Scripture And good reason had he to say 1. § 19 Lib. 3. c. 24. That he received the Apocalypse on the Authority of the Ancients when Eusebius expresly declares That a judgment might easily be passed of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Testimony of the Ancients Athanasius that it was determined Synop. p. 60. and demonstrated to be his by the Ancient and Holy Fathers led by the Spirit of God. And indeed Ep. ad C. §. 34. Dial. cum Tryph p. 308. Pag. 373 477 128 347 376 480 486 500 503. Lib. 5. c. 30. p. 485. Pag. 201. 528. Tom. 5. in Joh. Hom. 7. in Jos pag. 269 270 411 510 c. De opere Elem p. 202. de bono pat p. 219. Hist Eccl. l. 4.24 Ibid. c. 26. Lib. 5. c. 18. p. 186. Lib. 7. c. 25. it is cited in the First Century by Clemens Romanus as a Prophetical Writing In the Second Century by Justin Martyr as a Book writ by John one of Christ's Twelve Apostles By Irenaeus in the same Century as the Revelation of John the Disciple of the Lord the Revelation of St. John and he declares it was written by him pene sub nostro saeculo almost in our Age at the end of the Reign of Domitian It is mentioned in the Third Century as holy Scripture and a Prophetick Vision by Clemens of Alexandria as the Revelation of that John who lay in the bosom of our Lord by Origen it is mentioned by Tertullian as the Prophecy the Revelation the Vision of the Apostle John in above Twenty places by St. Cyprian as that Revelation in which we hear our Saviour's Voice and in which he speaks to us Eusebius informs us That Melito Bishop of Sardis writ upon the Revelation of St. John that Theophilus Bishop of Antioch owned it and cited from it many Testimonies Now both these flourished in the middle of the Second Century That Hippolitus the Disciple of Irenaeus did the same And that Dionysius Bishop of Alexandria professed That he durst not reject it by reason of the multitude of Christians who had a veneration for it and that he owned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the work of an holy Man inspired of God. And judge now whether he had not sufficient ground to say this matter might be decided by the Testimonies of the Ancients That this Book was refused by Marcion the Heretick Contra Marcion l. 4. c. 5. Haer. 51 54. Haer. 30. we learn from Tertullian that it was rejected by the Alogians and Theodosian Hereticks we learn from Epiphanius and St. Austin and that when some Orthodox Christians began to dislike the Doctrine of the Millennium they began also to dispute some the Author of this Book ascribing it to another John Presbyter at Ephesus and others the Authority of it because they could not answer the Testimony produced from the Twentieth Chapter in favour of the Saints Reign on Earth a Thousand Years But then their Arguments against it are only taken from some vain and weak Imaginations of their own Brains as v. g. That St. John here names himself which in his Gospel and Epistles he never doth by which Argument we must reject either the Lamentations or the Book of Jeremy 2. Because he doth not use the same Expressions here as he did there that is in a Prophetick Stile as in a Doctrinal on which account Ecclesiastes and the Canticles cannot be writ by the same Author And 3. Because he writes here better Greek than elsewhere which if so may be because he writes not to the Jews but to the Asiaticks or after he had more conversed with them who spake that Language in its Purity As for those who ascribe
this Revelation to an unknown Presbyter whose Name was John rather than to that Apostle who conversed so long among these Churches they may be easily confuted from this peculiar description of that John who was the Author of this Book Rev. i. 9. he being that John who was banished into the Isle of Patmos for the Word of God Vers 2. and the Testimony of the Truth and who bare record of the Word of God and the Testimony of Jesus Christ and of all things which he saw which are peculiar to this Apostle of our Lord. 2. § 20 St. Jerom also had good reason to own the Epistle to the Hebrews to be written or at the least composed or indited by St. Paul on the Authority of the Ancient Writers Apud Euseb Hist Eccl. l. 6. c. 25. Hist Eccl. l. 3. c. 3. Sect. 12 17 36 43. L. 3 c. 38. Catalo Script verbo Paulus Pag. 247 439. Pag. 53 362 384 514 515 645. Lib. 3. p. 143. Lib. 7. p. 351. Philocal p 10 17. Dial. contra Marc. p. 114. Ep. ad Afric p 232. Seeing as Origen informs us the ancient Christians did not rashly when they delivered it as the Epistle of St. Paul and as Eusebius saith Saint Paul's Fourteen Epistles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known and manifest to the whole Christian World. We find it very often cited by Clemens Romanus the Companion and co-worker of St. Paul in his Epistle to the Church of Corinth in which as Eusebius and St. Jerome Note he hath put many notions which are in that Epistle and used many Expressions word for word taken thence In the Second Century it is cited by Irenaeus as a Book written by the Spirit of God and in the close of that Century or the beginning of the next it is Six times cited by Clemens Alexandrinus under the Name of the Apostle Paul or of Divine Scripture Origen saith That the Apostle Paul writ Fourteen Epistles he cites it as the Epistle of St. Paul in his Third and Seventh Book against Celsus in his Philocalia in his Dialogue against Marcian in his Exhortation to Martyrdom in his Epistle to Africanus he undertakes to demonstrate that it was his against such as doubted of it and in his Fifth Tome upon John he declares That the things contained in it are admirable Vid. Euseb Hist Eccl. l. 6. c. 25. and no whit inserior to those which were confessedly writ by the Apostles and that whatsoever Church received it as such was upon that account to be commended That this is the Epistle of St. Paul was in the Fourth Century denyed by the Arians because they were not able to resist the Conviction it affords in the First Chapter of our Lord's Divinity On which account Theodoret speaks thus Proem in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ought at least to revere the length of time in which the Children of the Church have read this Epistle in the Churches for from the time that the Churches of God have enjoyed the writings of the Apostles they have reaped the Benefit of this Epistle to the Hebrews or if this be not sufficient to perswade them they should hearken to Eusebius of whom they boast as of the Patron of their Doctrines for he confessed this was St. Paul's Epistle Proem in Ep. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he declared that all the Ancients had the same Opinion of it That they of Rome and other Latins did for a while reject this Epistle will not much weaken this Tradition if we consider 1. That this Epistle was not writ to them but to the Hebrews who as we are informed by Eusebius Embraced it with delight 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. That it was rejected by them not that they had any thing to say against it but because they could not answer the Arguments which the Novatian Schismaticks among them produced from the Sixth and Tenth Chapter of this Epistle against receiving lapsed Penitents into the Church whence as Philastrius informs us they rejected it Haer. 88. as thinking it was depraved by the Hereticks or 3. Because it wants his Name which he concealed saith Jerom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catal. Script Eccl. verbo Paulus because his Name would render it less acceptable to the Hebrew Converts who were offended at his Doctrine of the Exemption of the Gentile Converts from Circumcision and the Observation of the Law saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proem in Ep. ad Hebr. because he was made an Apostle not of the Circumcision but of the Gentiles 4. Because it differs in stile from the rest of his Epistles as indeed it ought to do being writ to the Hebrews accustomed to the Hellenistick Stile but of this the Ancients give this double reason That it was writ by St. Paul in Hebrew translated by others into Greek or because St. Clemens Barnabas or St. Luke did Ibid. Apud Euseb Hist Eccl. l. 6. c. 25. sententias Pauli proprio ornare sermone write down the the Sentences of Paul in their own Words saith Jerom and gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phrase and the Contexture saith Origen to to the things spoken by St. Paul. The Second and Third Epistles of Saint John § 21 and that of Jude are so short that it is needless to insist upon it that the Second Epistle of Saint John is cited by Irenaeus and Clemens Alexandrinus in the Second L. 1. c. 13. p. 94. Strom. 2. De carne Christi c. 24. Euseb Hist Eccl. l. 6. c. 24. Apud Cypr. p. 242. De cultu foeminar p. 151. by Tertullian Dionysius of Alexandria and the Council of Carthage in the Third Century and the Epistle of Jude under his Name by Tertullian Concerning the Epistle of St. James the Second Epistle of Peter and the Epistle of St. Jude let it be noted in the general that Eusebus informs us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. Petrus duabus Epistolarum suarum personat tubis Jacobus quoque Judas f. 156. know to most of the Ancients That they are all expresly owned by Origen in his Seventh Honily upon Joshua Of the Epistle of Jude in particular St. Jerom saith That though it was rejected for a while because it cited a passage from the Apocryphal Book of Enoch Catal. Script Eccl. verbo Judas tamen authoritatem vetustate jam usu meruit inter sanctas Scripturas computatur it deserved Authority from its Antiquity and constant use in the Church and is reckoned among the holy Scriptures Sect. 10 12 17 30. Sess 5. The Catholick Epistle of James is cited by Clemens Romanus four several times by Ignatius in his Genuine Epistle to the Ephesians by Origen in his Thirteenth Homily upon Genesis Lib. 3. c. 25. Lib. 2. c. 22. Eusebius saith It was known to most and publickly read in
judgment adding that he therefore embraced this Doctrine Because he chose not to follow Men or their Doctrines Pag. 306. but God and telling Trypho That if the Jews had met with any who did not confess this Pag. 307. but blasphemed the God of Abraham Isaac and Jacob he was not to esteem them Christians though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I and all Christians that are entirely Orthodox do know there will be a Resurrection of the Flesh and a thousand Years in Jerusalem built adorn'd and enlarged as the Prophets Ezekiel Esaias and others have confessed Now by comparing of these words with what before was spoken by him of the Gnosticks and the following branches of that Heresie the Marcionites the Valentinians Basilidians and Saturnilians p. 253. it will be evident that Justin M. speaks here especially of them For 1. There you will find him saying of those Hereticks That they taught Men to Blaspheme the God of Abraham Isaac and Jacob. And here That some of them who did not own the Millennium were Men who dared to Blaspheme the God of Abraham Isaac and Jacob. 2. There you will find them expresly stiled the Marcionites Valentinians Basilidians and Saturnilians Here you will find them generally described by this character That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say there is no Resurrection of the Dead but that as soon as they die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Souls were received into Heaven as Irenaeus before noted of those deniers of the Millennium and as is certainly true of all the Hereticks here mentioned Danaeus in Aug. de Haeres c. 22. f. 100. b. Dan. ibid. c. 4. f. 60. b. Ibid. cap. 11. f. 79. a. for the Marcionites denied the Resurrection of the Flesh and held That the Soul only should be saved Basilides denied The Resurrection of the Flesh The Saturnilians said That there would be no Resurrection of the Flesh because the Body would not be saved The Valentinians denied the Resurrection of the Flesh saying That our Souls only not our Bodies were redeemed by Christ Moreover he promises to write a Book against these Deniers of the Millennium which what it should be except his Book against Heresie in general or against Marcion in particular I would gladly know 3. There he declares that true Christians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nothing Communicate with these Men as knowing they were Atheists i. e. wicked ungodly and unjust and here he forbids Trypho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account them Christians saying they no more deserved that Name than the Sadducees and other Hereticks amongst the Israelites deserved the Name of Jews Now let it be considered 1. § 4 That this Doctrine was owned in the first Ages of the Church by the greatest number of the Christian Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Eccl. l. 3 c. 39. In Jer. 19. Proem in lib. 18. Com. in Esa as is confessed by Euscbius that by the confession of St. Jerom Multi Ecclesiasticorum virorum Martyrum ista dixerunt Many Ecclesiastical Men and Martyrs had asserted it before his time and that even in his days it was the Doctrine quam nostrorum plurima sequitur multitudo which a great multitude of Christians followed that it was received not only in the Eastern parts of the Church by Papias Justin Irenaeus Nepos Apollinaris Methodius but also in the West and South by Tertullian Cyprian Victorinus Lactantius and Severus and if we may credit Gelasius Cyzicenus by the first Nicene Council 2. That these Men taught this Doctrine not as Doctors only but as Witnesses of the Tradition which they had received from Christ and his Apostles and which was taught them by the Elders the Disciples of Christ which pass among the Romanists for Authentick marks of Apostolical Tradition 3. That they pretend to ground it upon numerous and manifest Testimonies both of the Old and New Testament and speak of them as Texts which could admit no other meaning and which they knew to have this meaning and then let any Romanist shew any thing of a like nature for any Article pretended by the Church of Rome to be derived from Tradition to them Now if the Scriptures thus Interpreted for these Two Centuries with so much confidence and assurance § 5 if a Tradition of this early date delivered by Men of such great Reputation from the Disciples of our Lord and from the Seniors of the Church may yet be Scriptures falsly Interpreted Traditions falsly said to be received from the Apostles or the Rulers of the Church Semijudaei Hier. in Esa 60. f. 100. b. Praefat. in lib. 18. f. 107. Ridiculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cap. 66. v. 22. and they who thus Interpreted them might be looked upon as Judaizing as Men whose God was their Belly as Men who loved their Belly and their Lusts and as Ridiculous which Epithetes St. Jerom freely doth bestow upon the Assertors of the Millennary Doctrine how much more reason must we have to doubt of those Interpretations of Scripture and those Traditions which are now represented as true Traditions and true Interpretations of the Scripture by the Roman Church If that which once passed for the Doctrine of all Christians that were Orthodox A. D. 373. n. 14. Vitanda est istiusmodi explanatio imo Haeresis In Jer. 19. f. 137. b. may pass in after Ages for Heresie as saith Baronius the Doctrine of the Millennium was pronounced by Damasus and as St. Jerom seems in his invective stile to call it and that which Hereticks then chiefly held must be now held of all who would not be accounted Hereticks sure what is Orthodox in one Age may become Heresie in the succeeding Ages or else the Church of Rome can be no certain judge either of what is Orthodox or Heretical Sure they may be ashamed to ask us any more how Errors could come into their Church and no beginning of them known till they can tell us the beginning of this Error And lastly if the Fathers of the purest Ages could be so easily cozened by Papias a Man of no Judgment in this Matter as some of them assert why might they not be cheated by such half witted Men in Twenty other Matters why not by Twenty other Men of as weak Parts And what assurance can we have of any other thing in which Tradition is pretended on the account of Testimonies less Primitive less plain less numerous than these were If they who had matters at Second-hand from the Apostles could be thus mistaken in a Tradition on which they founded their future Hopes and Expectations must they not much more be subject to like mistakes in matters of meer Speculation and Opinion Moreover hence we have a demonstration of the Falshood of the pretended Tradition of the Church of Rome touching the Invocation of Saints Sess 25. for that according to the Trent Council
of them will be the Six thousandth Year so Irenaeus His Scholar Hyppolitus in the fore-cited passage saith the same thing Vide Sixt. Senen Bibl. Sanctae l. 5. annot 190. Lib. 7. c. 25. Eustathius in his Hexaemeron and the Author of the Question and Answers passing under the Name of Justin Martyr Lactantius Hilary and Jerom are all of the same mind and hence Lactantius took the confidence to say in his time It could not be above Two hundred Years before the World would have an end St. Cyprian De Exhort Mart. p. 168. That Sex millia annorum jam fere complentur the Six thousand Years are almost compleated And St. Jerom Ep. ad Gerontium de Monogamia Tom. 1. f. 33. b. when he heard of the taking of Rome by Alaricus the Goth crys out Qui tenebat de medio fit non intelligimus Antichristum appropinquare He who hinder'd is taken out of the way and do we not consider that Antichrist is at hand And this Opinion Disert de Mart fortitud §. 21.24 as it is well noted by the Learned Mr. Dodwell they collected from the Prophetick writings and from the Phrase of the last Days so frequent in the Scripture and from those Expressions which mention our Lord's coming to destroy Jerusalem as at hand And yet we have already lived long enough to see the falseness of this Doctrine and so to be convinced that in these matters the Church Guides were not Infallible Interpreters of Scripture nor Aâ—thentick derivers of Tradition down to future Ages And which is in this matter more observable 2 Thes ij 6. the Apostle plainly had foretold them what it was that hindered this appearance of the Man of Sin and yet 't is manifest that they retained not what he told them Nor hath the Church of future Ages been able to inform us nor can our pretenders to Infallibility tell us with any certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 6. what was the hindrance which St. Paul there meant and his Thessalonians then knew for that they did know it we are sure because it is written But what it was none of them knew because it was unwriten The Church that infallible Oracle and excellent keeper of Tradition hath lost this and many more Traditions that is discourses of our Lord and his Apostles by word of mouth because they were not written And therefore blessed be the goodness of that God who seeing what an unfaithful keeper of Traditions the Church was took order that what his wisdom saw necessary for us to know and practise should be written 2. Dist 7 In matters of Practice we distinguish betwixt such practices as have been generally received and owned without contest from the first and purest Ages of the Church as the Observation of the Lord's Day the Ordination of Presbyters by Bishops and such as have been matter of long contest and in which the Tradition pleaded by some hath been as evidently disowned by others as good Members of the Church as they and that we have no sufficient Reason to depend much on such pretences to Tradition will appear from the dispute betwixt Pope Victor and the Asiatick Bishops about the observation of the Easter Festival of which let it be Noted First § 9 That Pope Victor and the R. Church kept the Easter Festival on the Lord's Day only whereas the Asiaticks and some few Churches with them did celebrate that Festival on the Fourteenth Day of March on whatsoever Day of the Week that happend whence sometimes it fell out that some Christians were Feasting and rejoicing when others were observing their Lent Fast For this cause Synods met in divers places and particularly a R. Synod which decreed with Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all with one consent should keep the Easter Festival on the Lord's Day And consonant to this was the Practice and Judgment of many other Churches for that this Festival should be by them observed on the same day was determined by St. Irenaeus who presided in France by Theophilus Bishop of Caesarea by Narcissus Bishop of Jerusalâ—m and the Priests subject to them by the Bishops of Pontus in a Synod where Palma presided and by the Churches of the Province of Osdroena And the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 5. c. 23. saith Eusebius was the Eunanimous determination of most other Bishops and Churches of the Christian World. And though the Asiatick Churches kept this Feast upon the Fourteenth Day of March yet was the contrary practice observed saith the same Eusebus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the whole World beside So that 't is evident the much major part of the Church concurred in practice with the Pope and judged it reasonable and expedient to observe this Festival upon the Lord's Day only And of this their determination they sent Letters to all the Churches round about and consequently to all the Asiatick Churches Secondly Observe That according to Eusebius § 10 they who kept this Feast upon the Lord's Day did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Tradition Apostolical Eccl. Hist l. 5. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 5. c. 17. p. 258. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Bishops of Palestine spake much of the Tradition touching the Paschal Feast descending down unto them by succession from the Apostles The Constitutions stiled Apostolical command all Christians to take especial care that they observe the Paschal Feast only on the Lord's Day and forbid them to celebrate it any longer with the Jews And the Fifth and Sixty second of those Canons which pass under the same stile forbid all Bishops Priests or Deacons under the penalty of deposition to celebrate the Paschal Feast before the vernal Equinox or to Feast with the Jews Thirdly Observe That notwithstanding these Assertions § 11 the Evidence that they who did observe this Festival when the Jews celebrated their Paschal Feast followed the Practice and Tradition of the Apostles seems more strong and cogent For even Eusebius confesseth that they who celebrated this Festival with the Jews Lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. told the very names of the Apostles from whom they received this Tradition and of their Successors who handed down this practice to them declaring that it was thus celebrated before them by Philip and John the Apostles of our Lord by Polycarp Bishop of Smyrna Thraseas Bishop of Eumenia by Papirius Melito and Sagaris and by seven Bishops Predecessors to Polycrates who all observed it as they did All these who in the first or second Centuries did very laudably perform the office of a Bishop and who had many of them extraordinary Gifts of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept the Paschal Feast saith Polycrates upon the Fourteenth Day according to the Gospel in nothing varying from what they had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
from the Deifying Scriptures from Evangelical Authority and Apostolical Tradition that they decreed for it according to the Testimony Authority and Commands of the Holy and Divine Scriptures Ninthly Observe That these Africans and Orientals differed from their Brethren without condemning or censuring of them or breaking of the Peace or Unity of the Church on this account or separating from Communion with those Christian Bishops who thought fit to do otherwise We saith St. * Propter Haereticos cum Collegis Coepiscopis nostris non contendimus cum quibus divinam concordiam dominicam pacem tenemus Ep. 73. p. 210. Cyprian as much as in us lies do not contend with our Colleages and Fellow Bishops about Hereticks we hold a sacred Concord and the Lord's Peace with them Qua in re nec nos vim cuiquam facimus nec legem damus Ep. 72. p. 198. we prescribe to no Body we prejudge no Man but leave every Bishop to the Liberty of his Will to do what he thinks best in this matter we force no Man Ep. 69. p. 188. we give Law to no Man. The Preface of the Council of Carthage assembled under Cyprian runs thus It remains that every one of us speak his judgment in this Matter judging no Man nor a jure communionis aliquem Apud Cypr. p. 229. si diversum senserit amoventes separating any Man from our Communion who thinketh otherwise St. Basil excellently declares himself in the matter of the Cathari that because there were different Opinions in the Church concerning the validity of their Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 1. the custom of every Region was to be followed And of the Encratites he saith that it was his Opinion that they ought to be Baptized but then he adds That if this would be any impediment to the Order of the Church in that Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb H. Eccl. l. 7. c. 5. the Custom which had obtained any where was to be observed This excellent Temper then prevailed in all the Churches of God for Dionysius of Alexandria in his Epistle to Pope Stephen saith That all the Churches notwithstanding this difference were at Peace and Concord and thence entreats him to consider the weight of the Affair he had begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by refusing to Communicate with them who admitted Hereticks into the Church by Baptism praying him to disist from it and telling him that for his part he durst not provoke so many Churches Ibid. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strife and contention by subverting their Decrees The Council of Carthage Apud Cypr. p. 229. Neque enim quisquam nostrum Episcopum se Episcoporum constituit aut Tyrannico terrore ad obsequendi necessitatem collegas suos adigit Ibid. in reference to this Action of Pope Stephen speaks thus We pass our Sentence in this matter judging no Man or separating no Man from our Communion who thinks otherwise for none of us makes himself a Bishop of Bishops nor endeavours by tyrannical Terror to compel his Colleages to a necessity of Obedience Ep. 74. p. 210 214. St. Cyprian accuses him of Pride or Vnadvisedness and acting as a Friend of Hereticks and an Enemy of Christians for thinking it fit to Excommunicate God's Priests on this account Firmilian declares That he acted inhumanely Per illius inhumanitatem effectum est c. Apud Cypr. Ep. 75. pag. 225. Cum tot Episcopis per totum mundum diffensisse pacem cum singulis vario discordiae genere rumpentem modo cum orientalibus modo vobiscum qui in meridie Ep. 75. p. 228. by being at Dissention with so many Bishops throughout the World and breaking the Peace with every one of them by various kinds of Discord with those of the East by pronouncing them Excommunicate and with those of the South by not vouchsasing to speak with the Bishops sent to him nor permitting others to receive them into their Houses and by dividing the Fraternity for the sake of Heretieks which various kind of Discord had Valesius well observed he would not against so great evidence have denied that Stephen did as much as in him lay separate or in the Language of the Council of Carthage amovere a jure communionis expel from right of Communion those who differed from him it being hence evident that he Excommunicated the one and vouchsafed not to speak with the other Tenthly § 21 Whereas the Roman Doctors usually say that Stephen's traditum est prevailed against the opposite Opinion of the Eastern and the Southern Churches and that the case was after by the Church determined for Pope Stephen against Cyprian this is a great mistake for neither the Opinion of P. Stephen nor of St. Cyprian prevailed but they were both rejected by the Church of Christ and that which was the mean betwixt them was embraced For 1. Whereas Pope Stephen with his Church determined That no Hereticks should be Baptized from whatsoever Heresie they came into the Bosom of the Church or Contra Petil. de unico Baptismo c. 14. as St. Austin saith Baptismum Christi in nullo iterandum esse censebat He held that the Baptism of Christ was to be repeated on no Heretick whatsoever The Ninteenth Canon of the Nicene Council saith That if the Paulianists do fly into the Bosom of the Church we will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they by all means be Baptized again The Council of Laodicea commandeth Bishops and Presbyters to Baptize Can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who returned from the Heresie of the Cataphrygae or the Montanists Can. 7. The General Council of Constantinople speaks thus Them who come to us from Hereticks we admit after this manner the Arians Macedonians Sabbatians Novatians Quartodecimans the Cathari and Apollinarians without Baptism but the Eunomians the Montanists Sabellians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all other Hereticks we receive as Gentiles we Catechise them and for a long time make them hear the Scripture Can. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then we Baptize them The General Council in Trullo repeats the same Decree in the same words and then adds That we admit by Baptism likewise the Manichees Valentinians and Marcionites and other Hereticks of like nature Ad Amphil. Can. 47. St. Basil determines That the Encratitae the Saccaphori and the Apotactites were to be rebaptized Now all these Canons are approved by the following Synods Can. 1. that of the Second Nicene Council and the Eighth Council of Constantinople and so we cannot doubt but that they both believed and practised accordingly Since then we are assured from so many Testimonies that Pope Stephen would have all Hereticks whatsoever admitted at their return into the Church without Baptism and in particular from the Testimony of St. Ep. 74. p. 214. that he admitted of the Baptism of Marcion Valentinus and Apelles it
the Greek And that their Versions of the New Testament where they vary Graecis cedere oportere non dubium est must yield to the Greek Copies is without doubt St. Jerom in his Epistle to Lucinius saith Ep. Tom. 1. f. 69. b. That he had Translated most of the Old Testament according to the Hebrew and that he had Translated the New according to the Authority of the Greek Ut enim veterum librorum fides de Hebraeis voluminibus examinanda est ita novorum Graeci sermonis normam desiderat For as the Truth of the Books of the Old Testament is to be examined by the Hebrew so is the Truth of the Books of the New Testament to be examined by the Rule of the Greek In his Epistle to Sunia and Fretela he tells them Tom. 3. f. 28. a. That as in the New Testament if at any time a Question arise among the Latins and there is a diversity among the Copies recurrimus ad fontem Graeci sermonis we recurr to the Greek the Original Language in which the New Testament was writ so in the Old Testament if there be a diversity between the Greek and Latin Copies ad Hebraicam recurrimus veritatem Ep. Tom. 3. f. 10. b. we recurr to the Hebrew Verity In his Epistle to Damasus he saith That he had at his command Translated the Four Evangelists codicum Graecorum emendatâ collatione mending the former Versions by the Collation of the Greek Copies it being the desire of Damasus that because the Latin Copies differed he would shew quae sunt illa quae cum Graeca consentiunt veritate which best agreed with the true Copies of the Greek and indeed saith he If we must trust to the Latin Copies let them who think so say to which for they are almost all different one from the other surely the Scripture of the New Testament being writ in Greek when that differs in the Latin Tongue uno de fonte quaerendum we must have recourse to the Fountain Now by the way they who speak so expresly of the Hebrew and the Greek Verity by which the truth of the Latin Copies is to be examined shew that the Decree of Trent that the vulgar Latin Sess 4. pro Authentica haberetur should in all Readings Disputations Preachings and Expositions be received as authentick and that no Man should dare under any pretence to reject it agrees with Antiquity after their usual manner by way of Opposition and flat Contradiction to it though in this matter I confess they are the more excusable seeing as Espenceus saith In 1 Tim. c. 3. it rendred any of the Latins suspicious to know Greek and it was almost Heretical to know the Hebrew Tongue And as Melchior Chanus doth inform us The School-men for Four hundred Years Loc. Com. l. 2. c. 12. p. 108. retained only the Latin Edition quippe linguae Graecae Hebraicae non habuerunt peritiam because they had no skill in Greek or Hebrew Thirdly § 10 That the Books of the New Testament have been handed down unto us uncorrupted in the necessaries and substantials of Christian Faith and Manners we conclude from Reason grounded upon matter of Fact delivered and testified by the Doctors of the Vniversal Church and we receive them as such from the rational Evidence which Tradition affords in this Case Whence we collect 1. That the Apostles and Holy Spirit which did assist them in inditing of this Canon for the Church's use could not be wanting in causing them to be transmitted to those Christians for whose use they were indited because they could not be wanting to pursue the end for which they were endited Besides that they were actually thus committed to them is the Tradition of the whole Christian World which owned and cited read and received them for such from the Apostles Days as is apparent from the Epistles of Clement Polycarp Ignatius and others who were contemporary with the Apostles and from the works of Justin M. Irenaeus and many others of the Second Century They were read also by the Jews as Trypho doth confess and by the very Heathens at the invitation of the Christians For our Doctrines and Writings saith Justin M. Apol. 1. p. 52. Apol. 2. p. 7. are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Men are permitted to read and if you will vouchsafe to look into them you may learn these things for we do not only read them our selves Ibid. p. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we bring them to you to peruse knowing that they will be acceptable to all that read them Apol. c. 31. We our selves do not suppress them saith Tertullian and many Accidents do put them into the Hands of Strangers They were attested to by the Sufferings of the Primitive Christians who rather chose to suffer Death than to deliver up these Books which Sufferings they could have no Temptation to endure besides their full Conviction that they were as they always stiled them Passio S. Felicis saepius Deifici libri Scripturae deificae Books which instructed them to lead a Divine Life and which their Persecutors could have had no Temptation to suppress and burn had they not known them to have been the Records of the Christian Faith with which their Faith must live or perish Moreover they contained things of the highest moment and which it was their chiefest interest to be well assured of they being the sole Ground and matter of their support under their sharpest Trials and of their future Hopes and therefore Writings they were concerned to get and hear and read and keep Add to this that they very early were translated into other Languages into the Syriack by apostolical Men saith the Tradition of the Eastern Churches by Men of great Antiquity who lived before the Canon was established as is apparent from their neglecting to translate the controverted Books of the New Testament into the Latin and other Languages Praeleg in Bibl. polyglott 13. p. 91. saith Bishop Walton From the Beginning as we may rationally conjecture seeing the Church of Rome and other Churches which understood not Greek were founded in the Apostles Days or quickly after nor could it rationally be supposed that they were without the Scriptures long Especially if we consider That it was part of their Lord's day Exercise saith Justin Martyr Apol. 2. p. 98. to read the Writings of the Apostles As for the Books themselves we find them mostly written to whole Churches Nations 1 Cor. i. 1. 2 Pet. i. 1. or the whole World of Christians To all that called upon the Name of our Lord Jesus Christ in every place who could not easily have received them had the Apostles by whom they were at first converted given no sufficient indication of them They were Books which could not have been spread abroad as they were in the Apostles Names whilst they were living unless the Apostles had endited them
of the Church of Rome and to believe them as true and uncorrupt as are the Copies of the Holy Scripture But saith Mr. M. § 16 Pag. 399. When we believe that the Copies which we have now of these Books be not forged nor corrupted Copies but truly agree with the Originals given out by the Apostles we trust to the Tradition of all the after Churches that have been in every Age from the Apostles to this very present Church for it is as much in the Power of the Church in any one of these Ages to have thrust a false Copy into their Hand instead of a true one as to thrust a false Tradition into the Mouth of every Catholick every where in place of a true one This Argument in the mouth of a Jew Reply First pleading for those Traditions which were rejected by our Lord and his Apostles runs to this effect It was as much in the power of the Jewish Church to have thrust a false Copy into the Hands of the Jews instead of a true one as to thrust a false Tradition into the Mouth of every Jew every where instead of a true one if therefore their received Traditions actually were false as your Christ and his Apostles taught you can have no assurance of the Copies on which you depend for proving your Jesus to be the true Messiah are not false We say it is not in the power of any of the latter Ages Secondly to corrupt the Originals without corrupting not only all the written Manuscripts but also all the Writings of that Christian Church in which those Scriptures have been cited and all the Commentaries on them and all the Translations of them into all Languages 'T is therefore evidently false That it is as much in the Power of the Church in any one Age to have thrust a false Copy into the Hand of all Christians instead of a true one as to deceive them with a false Tradition instead of a true one No Protestant ever asserted or imagined that the whole Church was either willing or able Thirdly in any point of Doctrine to change at once and in one Age the true Tradition for a false No they unanimously say These Tares were sown by the Enemy whilst Men slept that they came in by degrees and insensibly got Ground by little and little in one Age the Dispute was raised the Opinion broached by some Man of Vogue and Credit in the next it passed for probable in the following Age for an Ecclesiastical Doctrine and in the next advanced into an Article of Faith. Thus for Example Images for the first Three Centuries were disregarded by all Christians the first thing they taught their Proselytes was to contemn them In the Fourth and Fifth Centuries they crept into some few Churches by way of Ornament and symbolical Representation In the Sixth and Seventh Centuries they begun to be received for Instruction and historical Commemoration In the Eighth Century in Italy and in the East they advanced to the Veneration of them though this Novelty met with great opposition in the East till the Tenth Century and in the West till the Thirteenth Century Communion in one Kind came in among some Monks in the Eleventh Century by reason of their negligence and rudeness which made their Governors not trust them with the Cup least they should spill it In the Twelfth Century it began to take place in minoribus Ecclesiis in lesser Churches The Approbation of Thomas Aquinas made it still more prevail in the Thirteenth Century and in the beginning of the Fifteenth Century it was established for a Law. FINIS A TREATISE OF TRADITIONS PART II. Imprimatur Liber cui Titulus A Treatise of Traditions Part II. July 12. 1688. Guil. Needham RR. in Christo P. ac D.D. Wilhelmo Archiep. Cant. a Sacr. Domest A TREATISE OF TRADITIONS PART II. Shewing the Novelty of the pretended Traditions of the Church of ROME as being I. Not mentioned by the Ancients of their Discourses of Traditions Apostolical truly so called or so esteemed by them Nor II. In their avowed Rule or Symbol of Faith. Nor III. In the Instructions given to the Clergy concerning all those things they were to teach the People Nor IV. In the Examination of a Bishop at his Ordination Nor V. In the Ancient Treatises designed to instruct Christians in all the Articles of their Faith. VI. From the Confessions of Romish Doctors WITH AN ANSWER to the Arguments of Mr. Mumford for Traditions And a Demonstration That the Heathens made the same Plea from Tradition as the Romanists do and that the Answer of the Fathers to it doth fully justifie the Protestants Jam primo quod in nos generali accusatione dirigitis divortium ab institutis majorum considerate etiam atque etiam ne vobiscum communicemus crimen istud ecce enim per omnia vitae ac disciplinae corruptam immo deletam in vobis antiquitatem recognosco Exclusa ubique antiquitas in negotiis in officiis totam auctoritatem majorum vestra auctoritas dejecti◠Tertullianus ad Nationes lib. 1. Cap. 10. LONDON Printed by J. Leake for Awnsham Churchill at the Black Swan in Ave-Mary Lane MDCLXXXIX THE PREFACE The Contents Shewing First That the Lord's Day is mentioned in Scripture as a known Festival Day a Day which bore Christ's Name and on which Christians did assemble for Religious Worship 1. From those words Rev. 1.10 I was in the Spirit on the Lord's Day § 1. 2. From 1 Cor. xvi 2. § 2. 3. From Act. xx 7. § 3. 4. From the unanimous and uncontroulled Testimony of the Fathers from the first and purest Ages of the Church § 4. And shewing Secondly That the Apostles were commissionated from the Lord Christ or were directed by his Spirit to appoint this a day of publick Worship in Honour of our Lord and in remembrance of his Resurrection § 5. The Romanists can shew no such Tradition for any of the contested Doctrines § 6. Mr. M's Argument retorted against the sufficiency of Tradition to establish this Doctrine by shewing that there is no Tradition for abstaining wholly from servile Work upon that Day but rather the contrary § 7. The not observing of this Day through ignorance of our Obligation so to do is not destructive of Salvation § 8. The Command for remembring the Seventh Day from the Creation to rest upon it from all manner of Work was Ceremonial and not Moral this proved 1st From Reason § 9. 2dly From the Words and Actions of our Saviour § 10. 3dly From Gal. iv 10 11. § 11. 4thly From Col. ij 14 16 17. § 12. 5thly From the unanimous assertion of the Fathers § 13. Mr. M's first Objection from God's Blessing and Hallowing this Day Answered § 14. His second Objection from those Words of Christ If thou wilt enter into Life keep the Commandments Answered § 15. His third Objection That Saint Paul frequented Synagogues on
corbonam omnino non respicis De opere eleemos p. 203. as their Wants require Saint Cyprian also taxeth the Omission of this Duty on the Lord's day as a Fault in Rich and able Persons saying Thou art Wealthy and Rich and thinkest thou that thou observest the Lord's day who dost not at all respect the poor Man's Box Thirdly All the Ancient Commentators on this Place both Greek and Latin unanimously interpret this of the Lord 's day Ambrose and Primasius among the Latins Chrysostom Theodoret Oecumenius and Theophylact among the Greeks Secondly Observe that no good Reason can be given why the Apostle should limit the Collections of the Churches of Corinth and Galatia to the first day of the week but this That this day was appointed for the Worship of our Lord and so more fit for the performance of those Duties which concerned his distressed Members in those Times for as the works of Charity and Mercy are proper Duties of this day so doth this day contain a special motive in it to enlarge their Charley it being the day in which they were begotten to a lively Hope through the Resurrection of our Saviour and in which they constantly in those times participated of his precious Body and Blood and therefore having then received spiritual Things so plentifully from Christ must be more ready to impart of their temporals to his needy Servants Thirdly Observe that should the Text be rendered thus Let every one lay up against the first day of the week there would be some good reason for that Precept provided that it were a day appointed for the Service of Christ and the Assemblies of all Christian People for meeting thus together on that day they might then bring to the Assembly what they had treasured up against that time and then put it into the publick Bank as the Custom was in the first Ages of the Church and that they did so here at Corinth seems highly probable from the design of the Apostles Precept for he exhorts them to have their Charity ready that there might be no need of a Collection when he came whereas if they had kept their Charity in their own hands and not put it into the publick Stock there would still have been need of a Collection at his coming 2dly The Apostle might command to lay it up against that day to be then offered to the Lord because our Charity to his distressed Members is an Odor of a sweet smelling Savour Philip. 4.18 Act. 10.4 a Sacrifice well-pleasing to God a Duty fitly joined with our Prayers that so they may come up together as a memorial before God. Since therefore whether we translate the word 's upon the first day of the week or against the first day of the week no reason doth appear why Saint Paul should pitch upon that day had it not been the day of their assembling together the day on which they met to serve the Lord Christ we ought in reason to conclude it was so And if for the performance of this Work of Charity on the Lord's day Saint Paul thought fit to give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special Order can we suppose the day it self should be observed without appointment of the said Apostle or others of like power with him especially if we consider that Clemens the Contemporary of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Cor. §. 40. doth inform us That our Lord commanded our Oblations and Liturgies should be performed at times appointed and not disorderly but at those very times and seasons which he had ordained and thence concludes That they who offer their Oblations in those appointed Seasons are blessed and acceptable to God and that because they act agreeably to the Commandments of their Lord for if Christ himself gave Laws for the time when and the persons by whom he would have divine Offices performed as Clemens here doth plainly teach there is little doubt to be made but the Lord's day was his own Ordinance and if as he there adds These things were defined by his Sovereign Counsel that all things being done religiously according to his good Pleasure might be acceptable in his sight it follows that this time could not Religiously have been set apart for his Service or have been acceptable to him had it not been appointed by the Counsel of his Will so that although this Text doth not expresly command that the first Day of the Week should be observed as the Christians weekly Festival yet if we join with it the uniform Practice of the Primitive Church then and ever since they jointly prove that the first day of the Week was the weekly Festival of Christians at that time and strongly do imply or suppose that before this Apostolical Ordinance for these Collections on this Day there was another for the observation of the day it self for how could it have happened that all the Apostolical Churches throughout the World should from the beginning have accorded to make this day a weekly Festival unless they had been directed thus to do by the Apostles themselves by whom they were at first converted to the Christian Faith and with that Faith received this Institution 3dly We have another Scripture Act. xx 7. § 3 which fairly seemeth to conclude that the Apostles and the Christian Church did then observe this day and meet for the performance of Religious Worship on it for there it is expresly said That upon the first day of the Week when the Disciples came together to break Bread Paul preached unto them Where Note 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week was certainly the Lord's day as hath already been made manifest 2. Observe That on this day the Disciples were not summoned extraordinarily to come together that Saint Paul did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them together as he did the Assembly of the Elders of the Church v. 17. but the Disciples were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 met in their Synaxis or Assembly the Text informs us That Saint Paul carried with them seven days and in none of them have we any mention of an Assembly to this purpose but only on the first day of the week 3. Observe That they then met together to break Bread which Phrase doth signifie the sacred Action performed in celebration of the Holy Sacrament which 't was the Custom of the Primitive Christians to receive in all their Church Assemblies on the Lord's day 1 Cor. xi this the Apostle intimates when he complains of his Corinthians That they came together for the worse because when they came together in the Church there were Divisions among them so that they did not eat together of the Table of the Lord. Now thus to come together in one place saith he is not to eat the Lord's Supper i. e. it is not so to do it as the sacred Action ought to be performed this therefore when they came
the Lord's Day had been of the same nature we may suppose the Apostles would not have failed to inform the Christian Churches That this was their own Constitution not the Lord 's which since they did not we may presume that they in this as well as other things did only what they received from the Lord. And lastly the Apostle doth command the Christians to observe the Traditions which they had received 2 Thess 2.15 whether by Word or by Epistle and therefore must command them to observe that day which by Tradition from the Apostles was certainly delivered to them But against these Arguments it is Objected Object That we read in Scripture of many things ordained by the Apostles which are now laid aside viz. The Kiss of Charity the Love-Feast the Anointing with Oil the abstaining from things strangled and from blood and therefore cannot rationally conclude the Lord 's day ought to be observed perpetually and unalterably because it was ordained by those Apostles who were assisted by the Holy Ghost To this I Answer Answ That Apostolical Constitutions which concern the whole Church must be esteemed invariable and perpetual if they have these Conditions First That they were made upon such Grounds and Reasons as equally concern the whole Church of all Ages and there hath happened since no alteration of Circumstances which made it reasonable then to observe what now we have no Reason to perform v. g. The Anointing of the Sick was a Ceremony annexed to the extraordinary Gift of Healing which ceasing this Appendix of it ceased with it not by any repeal of the Church but by expiration as all the Constitutions of Saint Paul touching the use of Tongues did with the failure of that Gift The Law which obliged the Gentile to abstain from things Strangled and Blood was designed only to avoid offending the weak Jew there being therefore none such now nor any hopes remaining of their Conversion by this Abstinence that Law must cease not by a positive repeal but by cessation of the Cause or Reason of it according to those known Rules Sublatâ causâ tollitur effectus ratio legis est lex Take away the Cause and the Effect ceaseth Secondly When they are not about some lesser Ceremonies or Circumstances which in tract of time may become subject to abuse and hindrance to a greater good and for that reason may be dispensed with and abrogated by the Church by virtue of that general Rule of doing all things to Edification but about Matters of great Moment such as concern the Service of our Great Master and the time to be set apart for the performance of it For Instance touching the Kiss of Charity all that Saint Paul or Peter have delivered concerning it is this That some times or other Christians should testifie their mutual affection to each other by a Kiss and that this Kiss be not a wanton or dissembling one but an Holy one or a true Kiss of Charity and in this sence 't is still continued among Christians Moreover 't is of it self a thing indifferent and only good as 't is an indication of true Charity and therefore is equivalently continued by all Acts of Christian Charity The Love Feasts were designed for the Refreshment of the Poor by what the Rich brought to the Holy Sacrament to be eaten by them at that Feast of Love and since it after happened through the looseness of Christians that great Disorders were committed in those Feasts they being made occasions not of Divisions only but of Intemperance and Drunkenness they were universally disused in the Fourth Century and converted into a more unexceptionable Charity to be distributed among the Poor according to that never failing Rule That where the abuse is greater than the use of a Ceremony if the intended use may be obtained other wife Abusus tollit usum the abuse makes it reasonable to cease the usage of that Rite Thirdly If they have been universally neceived through the whole Christian World from the Apostles times unto our daies not that the neglect of this Observation by any Church in any Age or Ages could have rendered this Ordinance invalid or not obliging to Posterity but because the continuance of it from the time of its first Practice or Institution to this present moment is a just Presumption that all Christians have been always satisfied and well assured of their Obligation to comply with it and that no Christians can have any cause to vary from it Now all these three particulars here meet For 1. This Christian Festival hath always been observed in all place◠and throughout all Ages of the Church 2. It was observed by all Christians for these very Reasons 1st That as the Jews by Observation of the Sabbath professed to own the Lord of the Creation for their God and themselves to be his Servants so they by Observation of the Lord Christ might own him as their Lord and Master who was the Lord of the New Creation 2dly As they observed their Sabbath in Commemoration of the Blessings procured to them by the Creation so the Christians observed the day of our Lord's Resurrection in thankful Remembrance of the inestimable Blessings procured and consigned to them by it Non Dominicum diem timerent enim ne Christiani viderentur Now sure this solemn Act of owning Jesus for our Lord on which account Tertullian says The Heathens feared to observe the Lord's Day is a Duty of the highest moment and surely the Blessings partly purchased partly confirmed to us by our Lord's Resurrection must as well deserve a day to be employed in solemn and in grateful commemoration of them as the Mercies which the Creation did conferr upon Mankind and so this Constitution must be concerning Matters of great Moment And 3dly These are never failing Reasons and such as render it as necessary now to observe this day and will do so for ever and no Man ever can refuse the Observation of this day without being careless to own Christ for his Lord or to return Thanks for the Benefits of his Resurrection or without opposing yea condemning the Wisdom of the Apostles and the whole Christian World to this very day Moreover This Assertion is confirmed by the concurring suffrage of the Ancient Fathers for Justin M. Apol. 2. p. 99. speaking of the Observation of this day saith That our Lord arising from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De laudibus Constant p. 664. Eusebius saith That Christ hath prescribed to all the Inhabitants of the World by Sea and Land that coming together into one place they should celebrate as a Festival the Lord's day In time past saith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sement p. 1060. the Sabbath was of great account which Solemnity the Lord translated to the Lord's day nor do we set light by it without his Authority In a word So Athanas Serm.
be observed by Christians the day of Rest enjoined in the Fourth Commandment must be abolished which was the thing to be proved Thirdly § 12 This will be still more evident from those words of the same Apostle to the Colossians affirming Argum. 3 2 Coloss xiv 16 17. That Christ had blotted out the hand-writing of Ordinances which was contrary to us and had taken it out of the way nailing it to his Cross and making thence this Inference Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New Moons or of the Sabbath days which are a shadow of things to come but the body is of Christ Where Note 1st That the hand-writing of Ordinances respecteth Ceremonial Orders for of them only can it be truly said That they were against us and were contrary to us as being Yokes of Bondage and Burthens grievous to be born that they were blotted out and cancelled and nailed to the Cross of Christ and that they were shadows of or shadows in respect of things to come 2dly When it is said Let no Man judge you in respect of these things the meaning clearly is Let no Man censure or condemn the Christian for not observing these New Moons Feasts or Sabbaths Hence then these Arguments result First No Man ought to condemn the Christian for not observing of the Jewish Sabbath because that Christ hath blotted out the hand-writing of ceremonial Ordinances which was against them therefore the Jewish Sabbath was a ceremonial Ordinance therefore 't is blotted out therefore the Christian is not obliged to observe it That which is joined with Meats and Drinks and with New Moons which are things confessedly Ceremonial no difference at all being observed by the Apostle as to their being named hand-writings things cancelled shadows or the like that must be ceremonial that which is a shadow of or in respect of things to come of which Christ by his Advent exhibited the Body that must be ceremonial that must be cancelled and abolished by Christ therefore the Jewish Sabbath must be abolished as being only ceremonial The Answers which the Sabbatarians return to this last Argument are these 1st Answer 1 That the Apostle meaneth here by Sabbaths not the weekly Sabbath of the Jews but the first and last days of the great Jewish Feasts which were by them observed as Sabbaths and are in Scripture sometimes stiled by that Name 1. Reply The Apostle having said before Let no Man condemn you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for not observing of the Jewish Festivals or any part thereof cannot be rationally supposed in the word Sabbaths following to forbid only the same thing 2. In the New Testament the word Sabbath or Sabbaths is used above sixty times and in Fifty six of those places it doth unquestionably signifie the Jewish weekly Sabbath and in the other places the whole week sith then the Sabbath in the New Testament is never used for the first and last days of the Jewish Feasts but ordinarily is there used for their weekly Sabbath we ought in reason to conclude it here importeth the same thing which it is used to signifie where it is mentioned in other places by the Holy Ghost and not conceive it here importeth that which it is never used to signifie in the New Testament that is we ought to judge is signifies the seventh day Sabbath and not the solemn days of the great Jewish Feasts 3. Where-ever the word Sabbath in the Old Testament is mentioned in conjunction with New Moons or Jewish Feasts it doth import the seventh day Sabbath distinctly and separately from all others as will appear from the perusal of all the places where these things are jointly mentioned as v. g. 2 Kings iv 23. Esa i. 13. Esa lxvi 23. Lament ij 6. Ezek. xlv 17. Ezek. xlvi 1. Hos ij 11. Amos viij 5. Being then here mentioned together with New Moons and Jewish Feasts 't is reasonable to conceive it signifies the same thing 4. The Sabbath day in the Old Testament is often contradistinguished to all other solemn Feasts and more particularly to New Moons and anniversary Feasts and therefore being here mentioned with them we may presume it cannot signifie them or any portion of them but rather that it doth import that Jewish Sabbath which in other places is put in opposition to them as for Example 1 Chron. xxiij 31. 2 Chron. ij 4. xxxi 3. Neh. x. 32 33. And lastly Moses having reckoned up the solemn Feasts Leviticus the 23 he adds v. 37 38. These are the Feasts of the Lord which you shall proclaim besides the Sabbath of the Lord seeing then the word Sabbath where-ever it is used in conjunction with New Moons or Feasts in the whole Book of God doth always signifie the Jewish weekly Sabbath we cannot doubt but in conjunction with them here it signifies the same seeing the word is often put in opposition to New Moons and solemn Feasts indefinitely taken what reason have we to conceive that in this place it should be taken for any part or portion of them Some Sabbatarians tell us Answ 2 That by Sabbath here the Apostle understandeth not the weekly but the yearly Sabbaths viz. the seven Years Sabbath and the Sabbath of the Year of Jubilee But the same Observations do confute this Gloss Reply for seeing the word Sabbath in the whole New Testament doth never signifie the yearly Sabbath but still the seventh day Sabbath or the whole week since the word Sabbath when it is joined with New Moons and Feasts as here it is doth always fignifie the seventh day Sabbath this Sabbatarian Gloss must be repugnant to that Sence in which the word is used by the Holy Ghost and therefore contrary to those Rules by which we are obliged to expound the Scripture 'T is Thirdly Answered Answ 3 That the Apostle saith not as the words are rendered Let no Man judge you in respect of a Feast but as they ought to be rendered Let no Man judge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a Feast New Moon or Sabbath whence they conclude that he intends not the whole Sabbath but that part of it which consisted in offering Sacrifices and this he calls a shadow or a hand-writing of Ordinances This Quarrel at the Translation of these Words is groundless Reply for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as truly signifie on the account or on behalf or in respect as it doth signifie in part as when the same Apostle saith 2 Cor. 3.10 That which was made glorious had no glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this respect by reason of the Glory that excelleth 2 Cor. 9.3 And again I have sent the Brethren least our boasting of you should be in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this behalf 1 Pet. 4.16 And when Saint Peter saith If any Man suffer as a Christian let him not be ashamed but let him glorifie God 〈◊〉
general Postea per dei voluntatem in Scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum Iren. lib. 3. cap. 1. the Fathers do expresly say declaring That the Apostles first preached the Gospel and afterwards by the Will of God delivered the same Gospel which they preached to us in the Scripture to be for future Ages the Pillar and the Ground of Truth The Marcionites owned the Writings of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but rejected the Evangelists St. Matthew and St. John. Against them therefore Origen doth in the person of Eutropius dispute after this manner Did these Apostles preach the Gospel with writing or without writing what they preached Marc. Without writing Eutrop. Is it probable they preached Salvation only to them that heard them and had no regard to them that were to come after as must be supposed if they writ not that Doctrine of Salvation which they preached for those things which are spoken and not written do presently vanish St. Austin is express for the same Doctrine for having told us That our Lord Jesus according to the saying of St. John Did many things which were not written He adds Tr. 49. in Joh. Tom. 9. p. 355. Electa sunt autem quae scriberentur ea quae saluti credentium sufficere videbantur That they chose out of them those things to be written which they conceived sufficient for the Salvation of Believers Quicquid enim ille de suis factis dictis nos legero voluit hoc scribendum illis tamquam suis manibus imperavit De consensu Evangelist lib. 1. cap. 35. Again He saith the same St. Austin who sent the Prophets before his descent sent also the Apostles after his Ascention of all whom he was the Head wherefore it must not be said that he writ nothing seeing his Members writ that which they knew by the Dictates of their Head for whatsoever he would have us read concerning what he did or said he commanded his Apostles as being his Amanuenses to write down Now seeing all they were to teach was only his Sayings and Commands they who stood thus engaged to write all that he would have us read of his Sayings must write all that was needful to be known in order to Mens Salvation for all this sure the Saviour of the World would have us read all this 't was therefore necessary for them to write that we might read Because that Heresies would afterwards break in upon the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Proem in Matth. and the Manners of Christians would be corrupted saith Theophylact it pleased the Apostles to write the Gospels that from thence being taught the Truth we might not be perverted by the Falshood of Heresie nor be corrupted in our Manners Now sure what is sufficient to preserve us from Heresie in Doctrine and from Corruption in Manners must plainly and fully contain all things necessary to be believed that we may not be Hereticks and to be done that we may not be wicked To proceed to the particular accounts the Ancients give us of the inditing of every Gospel in particular § 2 Eusebius informs us of St. Matthew that the Tradition was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 24. That he was necessitated to write for having first preached to the Hebrews as he was about to go to others commiting his Gospel to writing in his own Language he supplied by writing their want of his Presence from whom he went. St. Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Matth. Hom. 1. pag. 3. They had it by Tradition that the believing Jews desired St. Matthew to leave those things in writing which he had delivered by word of mouth to them and that in compliance with this request he writ his Gospel in the Hebrew Tongue Sicut referunt Matthaeum conscribere Evangelium causa compulit talis cum facta fuisset in Pal. persecutio ut carentes forte doctoribus fidei non carerent doctrina petierunt Matthaeum ut omnium verborum operum Christi conscriberet eis Historiam ut ubicunque essent futuri totius secum haberent sidei statum Praefat. The Author of the imperfect Comment on St. Matthew who passeth under the same name delivereth the Tradition thus That St. Matthew was compelled to write his Gospel upon this account That when a grievous Persecution arose in Palaestin so that they were in danger to be separated from each other that wanting Teachers they might not want the Doctrine of Faith they desired Matthew to write for them the History of all the Words and Works of Christ that so wherever they should be hereafter they might have with them totius fidei statum the whole form of Faith. The Tradition concerning the Gospel of St. Mark runs thus That when the Hearers of St. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 2. c. 15. Peter had been illuminated by his Doctrine They were so affected with it as not to be contented with hearing of it all at once or with the unwritten Teaching or oral Tradition of the heavenly Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but with all manner of Exhortations did entreat St. Mark the Follower of St. Peter that he would leave them in writing a digest or memorial of the Doctrine delivered to them by word of Mouth and that they never ceased till they had obtained their requests and that thus they were the causes of writing the Gospel of St. Mark This Eusebius relates from the Tradition of Clemens of Alexandria and Papias Bishop of Hierapolis The words of Clemens he gives thus Clemens in the same Book puts down the Tradition of the ancient Presbyters touching the Order of the Gospels which is to this effect Peter preaching the Word publickly at Rome and speaking the Gospel by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 6. c. 14. many that were present intreated Mark to write what he spake as being one who had long followed him and remembred the things spoken and that thereupon Mark having writ the Gospel gave it to those who desired it And of the same Mark Papias saith Euscbius relates That he took especial care to say nothing that was false and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 38. to leave nothing out of his Gospel he had heard from Peter Moreover Eusebius farther informs us from the same Authors that St. Mark going afterwards to Alexandria preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 2. c. 16. the Gospel which he had written And that the first Successors of the Apostles leaving their Countries did the work of Evangelists to them who had not as yet heard of the Christian Faith to whom they preached Christ and delivered the Writings of the Holy Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
laying this only in those places as the Foundation of the Faith and so going on to other Countries to convert them and surely then the Successors of the Apostles did not doubt but that these Gospels did with sufficient fulness and perspicuity contain the necessary Articles of Christian Faith. Thirdly Of St. Luke the Follower of St. Paul Lucas quod ab illo praedicabatur Evangelium in libro condidit l. 3. c. 1 Irenaeus informs us That he writ in a Book that Gospel which was preached by him he adds That St. Paul neglected not to teach the whole Counsel of God Cap. 14. and that St. Luke neglected not to write what St. Paul had taught and thence inferrs against the Hereticks that they could not pretend to know what was not taught by Paul or was not written by St. Luke Fourthly St. John saith the Tradition of the Ancients was importuned by all the Asiaticks and by the Embassies of many others to write his Gospel and his great care in Composing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 51. §. 6. Theoph. proem in Joh. say they was to speak of those necessary things which they had pretermitted who writ before him or of the Deity of Christ which Ebion Cerinthus and other Hereticks denied and the other Evangelists had not so fully spoken to The Martyrology of Timothy Bishop of Ephesus adds That the other Evangelists were brought to him Apud Phot. Cod. 254. p. 1403. containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The salutary Passion the Miracles and Doctrines of our Lord and that he digested them in order and added his own to them Here then from this Tradion it is plain and obvious to observe First § 3 That it was constantly supposed and looked on by all Christians as a thing most certain that to preserve a Doctrine safe unto posterity to keep it sure and certain 't was not sufficient for them to hear it by the Ear or to receive it by Tradition though from the mouth of an Apostle but that 't was requisite in order to that end that what they heard should be committed to writing that so it might be both to them and others the Pillar and the Ground of Truth Why else do they declare that those things which are only spoken and not written quickly vanish and thence inferr That if the Evangelists intended the Salvation of Posterity they must have written what they preached Why do they say it was necessary for the Apostles when they were about to leave their Converts to commit what they taught in writing to them Why was it that they could not be contented Euseb Hist Eccl. l. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the unwritten teaching of the divine Doctrine or in the Romish phrase with the infallible way of oral Tradition but did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire with all earnestness St. Mark to give them a Digest or Memorial in writing of that Doctrine they had received by word of mouth And why was Peter so delighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this desire of the Christians which was a plain renouncing of oral Tradition and a preferring of the written word before it Secondly Hence it is obvious to observe That oral Tradition being thus subject to failure and miscarriage the Wisdom of our God and Saviour thought fit that what was preached by the Apostles should be committed unto writing that it might be unto posterity the Pillar and the Ground of Truth Hence Lib. 3. c. 1. saith Irenaeus they by the Will of God writ the Scriptures for this end They saith St. Austin writ what they knew by the dictates of their Head. He commanded the Apostles to write and what things should be written were chosen doubtless by the Holy Ghost whose Pen-men the Apostles were Proem in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the pleasure of Christ or his Apostles saith Theophylact that the Gospel should be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christians being taught the Truth from them might neither be perverted by Heresies or corrupted in manners Thirdly Hence also it is evident That the things chosen by our Lord and his Apostles and by the Holy Spirit to be written were such as seemed to their Wisdom sufficient for the Salvation of Believers that they contained all which our Lord would have us read concerning what he did or said all that truth which was needful to preserve us from Heresie in Doctrine or Corruption in Manners the whole state or system of the Christian Faith which whosoever did retain could not want Faith even when he wanted Teachers all that St. Peter preached the Foundations of Faith the whole Council of God the salutary Doctrines of our Lord all that was necessary to be known 2. § 4 This will be still more evident from that unquestionable Tradition of the whole Church of Christ for many Centuries that the Apostles Creed as it was first delivered and as it was afterwards explained by that of Nice was a compleat and perfect Summary of all things simply necessary to be believed by Christians That the Apostles and first Preachers of the Christian Faith comprized the Fundamentals of their Doctrine in some Creed System or form of words we learn not only from the Tradition of the Church but also from many passages of Scripture which mention Luk. i. 4. Heb. v. 12. Heb. vi 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of their Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elementary Principles of the Oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ or the Foundation upon which Christians grew up unto perfection Rom. xij 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of Faith according to which all the Dispensers of the word must frame their Doctrine 1 Tim. iij. 15 16. 2 Tim. i. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Godliness to be preserved in and by the Church the Pillar and the Ground of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of sound words which was delivered to and must be held by all Christians in Faith and Love verse 14. or a brief Summary of the things which were to be believed by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good depositum or Summary of Christian Doctrine committed to the trust of others or agreed on by the Apostles to be taught by all 2 Tim. ij 2. and which also was by them to be committed to faithful Men able to instruct others in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. iij. Philip. i. 27. The Faith once and at once delivered to the Saints which they must hold in a good Conscience and earnestly contend for 2. § 5 That this Creed System or Summary of Faith was by the Apostles delivered to all Churches and was for substance that which is now called the Apostles Creed is also evident from the Tradition of the Church of Christ Irenaeus saith It is the Faith which the Church received
all Creatures who suffered truly in the Flesh died a true bodily death rose again with a true Resurrection of his Plesh and a true resuming of his Soul in which he shall come to judge the quick and the dead It also is to be enquired of him Whether he believes one and the same God to be the Author of the Old and New Testament that is of the Law Prophets and Apostles and that the Devil was not made wicked by Nature but by his own Will whether he believes the Resurrection of that Flesh which dies and not another whether he believes a future judgment and that every one shall receive according to the things which they have done in the Flesh Punishments or Glory whether he doth not disapprove of Marriage nor condemn Second Marriages nor condemn eating of Flesh whether he Communicates with reconciled Penitents and believes that all Sins both Original and Actual are remitted in Baptism and that no Man can be saved out of the Catholick Church Cum in his omnibus examinatus inventus fuer it plene instructus When by Examination he is found fully instructed in all these things let him be ordained Bishop c. These were all the Doctrines of Faith required to be known or held by the Bishop in the 4th Century And this continued to be the Rule of his Examination and the whole Faith required to be professed by him at his Ordination till the Thirteenth Century as you may learn from the Pag. 97 98. interrogatio de credulitate Episcopi question touching the Faith of a Bishop in the Ordo Romanus which form of Examination they profess to have received from the ancient Institution of the Holy Fathers and especially from the Council of Carthage From the Council of Nantes Can. 11. and from Regino in the Ninth Century De Disc Eccl. lib. 1. cap. 443. who transcribe this Canon of the Council of Carthage as containing the form qualiter Episcopus ordinandus examinabitur How a Bishop that is to be ordained shall be examined Decret part 5. c. 62 l. 1. c. 8. Dist 23. c. 2. As also doth Ivo in the Eleventh Barchardus in the Twelfth and Gratian in the Thirteenth Century These therefore from the Fourth to the Thirteenth Century were reputed all the Articles of Christian Faith in which it was thought necessary that a Bishop should be instructed and if he did assert these things he was thought fully instructed in the Documents of Christian Faith. And to shew the Concord of the Eastern with the Western Churches in these matters § 3 let it be considered that Theodoret having given an account of Heretical Fables in Four Books he proceeds Cap. 4. p. 262. Book the Fifth to Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrines of the Church and to lay before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelical Doctrine that by comparing it with that of the Hereticks we may discern the difference betwixt Light and Darkness perfect Health and mortal Sickness and then he proceeds to give us all the Doctrines contained in this Form of Examination but not one of the Articles which they of Rome have added to the Nicene Creed In his First Chapter he speaks of God the Father the Creator of all things and the Father of our Lord Jesus Christ In the Second Of his only begotten Son co-essential and co-eternal with the Father In the Third Of the Holy Spirit of the same Nature and Substance with them both In the Fourth Of the Creation of all things by the Father with the Son and Holy Ghost In the Eighth Of the Devil asserting that he had not his wickedness from his Creator but his own perverse will. In the Eleventh Of the Incarnation of our Lord that he took flesh of the Virgin Mary had a reasonable Soul united to it and so became God and Man in one Person That he took a true Body chap. 12. A true Soul ch 13. A perfect humane Nature ch 14. That he raised up the same Flesh in which he suffer'd ch 15. That the same God was Author of the Old and New Testament ch 17. That Baptism procures the Remission of all our old Sins ch 18. That there would be a Resurrection of that very Body which was corrupted and dissolved ch 19. And a future Judgment where every one shall receive according to what he hath done in the Body ch 20. That this shall be at our Lord's Second coming to judge the quick and the dead ch 22. That Matrimony was to be allowed ch 25. yea Second Marriages ch 26. That the wounds received after Baptism might be healed ch 28. That the Church forbids not the use of Flesh ch 29. And here concluding his Discourse concerning Ecclesiastical Doctrines respecting Faith and Manners he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Doctrines of the Holy Spirit which we must always follow preserving this Rule of them immovable And that you may be sure that Scripture was the Church's Rule that taught her all these things he doth not only call these Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrines of the Gospel and often say in his Discourse upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 249 250 259 262 275 304. These things we have been taught by the Holy Scriptures the Holy Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Teacher of these things but concludes his Discourse of the Doctrinals of the Church thus P. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Doctrines the Church hath received from divine Men the Prophets and Apostles and their Successors these then were in his Age reputed all the Doctrines of Christian Faith and they were all conceived clearly to be contained in and proved from the Holy Scriptures their Faith then did not differ in one Article from that of Protestants nor did they differ from them in assigning Scripture as the Rule of Faith. And 4ly § 4 This will be farther evident from the consideration of the most Eminent Fathers of the Church who have employed their Time and Labour in refuting Hereticks For they still lay down the Apostles or the Nicene Creed as the Foundation of their Faith and the entire belief of Christians and speak of other Doctrines as such in which they were at liberty to exercise their parts and curiosity but were by no means to obtrude them as Articles of Christian Faith. Thus Irenaeus having given us the Faith which the Apostles delivered to the Church Lib. 1. cap. 4. and which she did through the whole World profess without Addition or Diminution he proceeds to shew That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church retaining one and the same Faith throughout the World they exercised their knowledge about other matters to explain the dispensation of God towards Men his long suffering both towards Men and fallen Angels to enquire why one and the same God made some things Temporal others Eternal some Heavenly and some Earthly things why being invisible he
therefore though we have used other words in our controversial Discourses against Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. e. yet now that a Confession of the sound Faith and simple manifestation of it lies before us we will temper our stile accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 387. c. explaining it more simply and properly and doing only that which may instruct you according to that saying of the Apostle To give a reason of your Faith. Now Pag 389. b. c. saith he in doing this we neither have ability nor leasure to collect all that is said in Scripture of the Father Son and Holy Ghost but we hope saith he to satisfie your Consciences as to the manifestation of our knowledge in the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your full assurance of Faith by those few things we shall select out of the Holy Scriptures And after this long Protestant Preface comes a Creed owned by all Protestants in these words P. 389. d. e. We believe therefore and confess one only true and Good God and Father Almighty of whom are all things the God and Father of our Lord and God Jesus Christ And we believe one only begotten Son of God our Lord and God Jesus Christ the only true God by whom all things both visible and invisible were made and by whom all things consist who in the beginning was with God and was God and after was according to the Scriptures seen on Earth and conversed with Men who being in the Form of God coveted not to be in the World like to God but emptied himself and taking upon him the Form of a Servant by his Nativity of a Virgin and being found in fashion as a Man he fulfilled all things which were written of and concerning him according to the command of the Father being Obedient even to Death the Death of the Cross and being raised again the Third Day from the Dead according to the Scriptures P. 390. a. he was seen by his holy Disciples and the rest as it is written and he ascended into the Heavens and sitteth at the Right-hand of the Father from whence he comes at the end of the World to raise up all and to give to every one according to his Work when the Righteous shall be taken up into Life Eternal and the Kingdom of Heaven but the wicked shall be condemned to everlasting Punishment where their Worm dieth not and the Fire is not quenched and we believe one Holy Ghost and Comforter by whom we are sealed unto the Day of Redemption the Spirit of Truth and of Adoption in whom we cry Abba Father who distributeth and worketh in us the Gifts given of God to every one to profit withal as he willeth who teacheth and brings to our Remembrance all things which he hath heard from the Son. The Good Spirit who Guides us into all Truth and confirmeth all Believers in true and exact Knowledge in pious Worship and spiritual Adoration and in the true Confession of God the Father his only Son our Lord and God Jesus Christ and of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we think this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of Holy Men. P. 392. And I beseech you laying aside all curious Questions P. 391. and indecent strifes about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest contented with the things spoken by Holy Men and by the Lord himself and to withdraw your selves from them that are alien from the Evangelical and Apostolical Faith the Apostle having said That if an Angel from Heaven preach to you any other Doctrine besides that which we have preached unto you let him be accursed and having warned you to withdraw from every one who walks disorderly and not according to the Tradition which you have received from us So that according to St. Basil this Creed is the Tradition received from the Apostles the Evangelical and Apostolical Faith the Rule of Faith to which nothing is to be superadded besides which nothing to be preached as any portion of the Rule of Faith and this whole Faith expresly is contained in Scripture and is delivered in the words of Scripture Laurentius sends an Epistle to St. Austin to know of him Quid sequendum maximè Enchir. c. 4. quid propter diversas principaliter Haereses sit fugiendum What was chiefly to be followed and what by reason of the diversity of Heresies was principally to be avoided quod certum propriumque fidei Catholicae fundamentum what was the sure and proper Foundation of the Christian Faith In Answer to this Enquiry he receives a Treatise from St. Cap. 3. Austin containing 122. Chapters in which he undertakes to teach him what he was to believe to love and hope for and in the general he tells him Cap. 6. that it is easie to instruct him in these three particulars nam ecce tibi Symbolum dominica oratio in his duobus tria illa intuere Cap. 7. for behold the Symbol and the Lord's Prayer in these two see these three things Faith believes Hope and Charity prays and then he goes on to a particular Discourse on all these Heads not speaking throughout all those numerous Chapters of one Article of the Romish Faith excepting only when Chapter the 69. he speaks of Purgatory Fire as of a doubtful and uncertain thing and Chapter 109. he utterly confounds it by laying down for certain That during the time betwixt the Death of Christians and the last Resurrection of their Bodies their Souls are kept in hidden Receptacles as they by reason of the Actions done in their Life time became worthy of Rest or Misery One thing there is still more considerable that when the Arian Heresie sprung up and even in the time and at the Session of the Nicene Council this was still produced as the Faith of the Apostolick Church the Rule of Faith the Faith which they had learned from the Scriptures and had received at Baptism and on account of which they challenged to be owned as Orthodox by all their Christian Brethren Alexander Bishop of Alexandria in his Epistle to his Namesake of Constantinople recites his Creed with this Preface Apud Theodor Hist Eccl. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we believe as it seemed good to the Apostolick Church viz. We believe in one only unbegotten Father and in one Lord Jesus Christ his only begotten Son. Besides this pious Faith of the Father and the Son We confess as the Holy Scriptures teach us one Holy Ghost the Sanctifier of Holy Men under the Old Testament and of the divine Teachers of the New and one only Catholick and Apostolick Church inexpugnable by the World and triumphing over all the wicked Insurrections of the Heterodox after this we confess the Resurrection of the Dead of which our Lord Jesus Christ was the first fruits who indeed and not in appearance only took his Body from the God-bearing Virgin
de Sancto Victore excerpt l. 2. c. 9. That all the Books of the Old Testament are Twenty-two and that there are besides other Books as the Wisdom of Solomon the Book of Jesus the Son of Syrach Judith Tobias and the Books of Mâ—câ—abees sed non scribuntur in Canone but they are not written in the Canon and this he very frequently repeats Richardus de Sancto Victore saith in like manner That the Books of the Old Testament are Twenty-two alii non habentur in Canone others are not put into the Canon though they are read by us as are the Writings of the Fathers and these Books are Wisdom Ecclesiasticus Tobit Judith and the Maccabees John Beleth having reckoned up the Books of the Old Testament and told us they were Twenty-two he after saith expresly De div Officiis c. 60 62. That Tobit the Maccabees Philo and the Son of Syrach were Apocrypha and that hos quatuor quidem non recipit Ecclesia the Church receiveth not these four John of Salisbury in Answer to the Question put to him Ep. 172. Edit Paris 1611. p. 279. Quem credam numerum esse librorum V. N. Testamenti What he believed to be the number of the Books of the Old and the New Testament P. 281. saith That following Catholicae Ecclesiae Doctorem Hieronymum St. Jerom as the most approved Doctor of the Catholick Church in this matter he undoubtedly believed them to be Twenty-two And then of the Books of Wisdom Ecclesiasticus Judith Tobias and the Maccabees he saith Non reputantur in Canone They are not reckoned in the Canon and having added to this account the number of the Books of the New Testament he concludes of them both thus Et hunc quidem numerum esse librorum qui in S. Scripturarum Canonem admittuntur celebris apud Ecclesiam P. 282. indubitata traditio est And that this is the number of the Books which are admitted into the Canon of the Holy Scriptures is what the celebrated and undoubted Tradition of the Church declares The Ordinary Gloss received in this Cent. 13. De libris Bibliae Canonicis non Canonicis and in the following Ages with the general Approbation of the Schools and all the Doctors of the Western Church declareth 1. That the Canonical Books of the Old Testament are only Twenty-two and having reckoned them up in this order viz. Five Books of Moses Eight of the Prophets and Nine Hagiographa he adds That quicquid extra hos est ut dicit Hieronymus inter Apocrypha est ponendum What Books soever there be besides relating to the Old Testament they ought according to St. Jerom to be put among the Apocrypha particularly before the Books of Tobit Judith Wisdom Ecclesiasticus and the Maccabees he saith Here begins a Book qui non est in Canone or qui non est de Canone Ibid. which belongs not to the Canon And again Isti sunt libri qui non sunt in Canone These are the Books which are not in the Canon and which the Church admits as good and useful but not as Canonical He also giveth his Advertisement Ibid. That the Chapters added to Esther and to Daniel are not in the Canon so that in all things he perfectly accordeth with the Church of England 2. As for those Books which are not Canonical he informs us That Ecclesia eos legit permittit the Church reads and permits them to be read by the Faithful for Devotion and Information of Manners but she doth not think their Authority sufficient to prove what is doubtful or matter of dispute or to confirm Ecclesiastical Doctrines And this 3. because there is as much difference betwixt Books Canonical and not Canonical as betwixt what is certain and what is dubious betwixt Books written by the Inspiration of the Holy Ghost and Books indited they knew not when or by whom And 4. He professes to have made this distinction and exact numeration of the Books which did and which did not belong unto the Canon because there were many who because they did not spend much time in studying the Scriptures existimabant omnes libros qui in Biblia continentur pari veneratione esse reverendos thought with the Trent Council all the Books contained in the Bible were to be received with a like Veneration not knowing how to distinguish betwixt Books Canonical and not Canonical In the Fourteenth Century Brito a Friar Minorite put forth his Exposition of the Prologues of St. Jerom upon the Bible which were usually joined to the Ordinary Gloss and are still extant in the Works of Nicholas Lyra and in his Exposition of the Prologue upon Joshua he informs us That according to the Hebrews the Books of the Old Testament are divided into the Law the Prophets and the Hagiographa the Law containing Five Books the Prophets Eight and the Hagiographa Nine that the Books of Judith the Maccabees of Wisdom and Ecclesiasticus the Third and Fourth of Esdras and the Book of Tobit Apocryphi dicuntur Quia vero de veritate istorum librorum non dubitatur ab Ecclesia recipiuntur are called Apoorvphal because the Authors of them are not known though they are received of the Church as not doubting the truth of them In his Exposition on the Prologue upon Kings he tells us That the Prologue of St. Jerom was useful ut sciamus librorum Canonis Apocryphorum distinctionem that we might by it know the distinction betwixt the Canonical and Apocryphal Books and that it defends the Holy Scripture against them who introduce the Apocryphal Books for Hagiographa or sacred Writings And in his Exposition upon his Prologue before Daniel he saith Continet liber iste Apocrypham partem Historiam Susannae Hymnum puerorum Belis Draconisque fabulas This Book containeth something Apocryphal viz. The History of Susanna the Song of the Three Children and the Fables of Bell and the Dragon Now this being a work of so great Credit as to be joined to the Gloss and commonly received as Lyra saith must give us the prevailing Judgment of that Age. Nicholas Lyra in his Preface upon Tobit saith That by the favour of God he having writ super libros S. Scripturae Canonicos on the Canonical Books of Scripture from Genesis to the Revelations intended by the same Grace of God super alios scribere qui non sunt Canonici to write upon others which were not Canonical and which are only received in the Church for Instruction of Manners not being by her thought sufficient to confirm doubtful Matters Now these saith he according to St. Jerom in his Prologue on the Kings are Wisdom Ecclesiasticus Judith Tobias and the Maccabees Baruch and the Second of Esdras as he saith in his Prologues to those Books In the beginning of his Notes upon Esra he renews all this saying That he intended though Commenting upon the Historical Books of the Old
almost in all the ancient Councils As to the Second Part of this Article § 5 which teacheth That General Councils may Erre and sometimes have erred even in things pertaining to God P. 295. the same Author there tells us That Communis est doctorum opinio Concilia etiam Generalia errare posse in rebus quae fidem aut mores ad salutem non necessarios concernunt It is the common Judgment of their Doctors that even general Councils may erre in Matters of Faith and Manners which are not necessary to Salvation And whereas our Church infers that therefore things ordained by them as necessary to Saelvation have neither Strength nor Authority unless it may be declared nisi ostendi possint unless it can be shewed that they be taken out of Holy Scripture This Author saith these last Words of the Article Sententiam veterum omnium fere modernorum declarant declare that which was the Doctrine of the Ancients and of almost all the modern Doctors That in the time of Ocham the Church was divided in this Point some holding that a General Council Haeretica potest labe aspergi might be guilty of Heresy and much more of Error some That it could not thus be guilty and that the Doctrine of the Fallibility of General Councils was afterwards maintained by many eminent Doctors of the Church De formali objecto fidei Tr. 5. c. 19 20 21. is fully proved by Baronius against Turnbal so that I shall reserve the farther Prosecution of this Matter to its proper place viz. The Discussion of the Doctrine of the Infallibility of Councils Our Church in her Twenty second Article asserts § 6 That the Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly seigned and grounded upon no Warrant of Scripture but rather repugnant to the Word of God And that these Doctrines were not derived to them from Apostolical Tradition their own Writers do ingeniously confess For 1. Concerning Purgatory Alphonsus de Castro declares That in Veteribus de Purgatorio fere nulla De Haeres l. 8. Tit. de Indulg potissimum apud Graecos Scriptores mentio est In the Ancients and especially the Greek Writers there is scarce any mention of Purgatory whence it comes to pass Contr. Luther Artic. 18. that to this very day it is not received in the Greek Church Apud priscos amongst the Ancients saith our Fisher Bishop of Rochester It was not at all or very rarely mentioned nor is it to this Day believed by the Greek Church Let him who pleaseth read the Commentaries of the ancient Greeks and he will find I suppose that they speak not at all or very rarely of it Sed neque Latini simul omnes sed sensim hujus rei veritatem conceperunt Nor did the Latins altogether but leisurely perceive the Truth of this Matter And then he adds Cum igitur purgatorium tam sero cognitum ac receptum universae Ecclesiae fuerit quis jam de Indulgentiis mirari potest quia in principio nascentis Ecclesiae nullus fuerit earum usus Since therefore Purgatory was so lately known to and received by the Universal Church who can wonder that in the Primitive Church there was no use of Indulgences In Cath. Rom. pacif apud Forb consid Mod. p. 264. Father Barns acknowledgeth that the Punishment of Purgatory is a thing quae nec ex Scripturis nec Patribus nec Conciliis deduci potest firmiter which can neither be firmly proved from Scripture the Fathers or Councils And that Opposita sententia eis conformior videtur the contrary Sentence seems more agreeable to them Wicelius saith Meth. Concord Eccles c. 8. Tit. Funus Ibid. p. 259 260. That though there should be some places of Purgation to receive naked Souls yet doth it not become grave and wise Men so certainly to define those things which Scriptures have not expressed nec Antiquorum traditio nor the Tradition of the Ancients hath expounded Erasmus saith Operum Tom. 1. p. 685. q. There be many things about which not only contentious but even learned and pious Men did doubt of old as St. Austin with others doubted long about Purgatory That it was only a private Assertion and not an Article of Faith generally received in the Twelfth Century Chronic. l. 8. c. 26. is evident from these Words of Otho Frisingensis viz. That there is apud Inferos in the infernal Regions a Place of Purgatory wherein such as are to be saved are either troubled only with Darkness or decocted with the Fire of Expiation some affirm Nor can I tell what to make of that saying of Paschasius if it doth not shew that he believeth the contrary for saith he our Lord saith he that eateth my Flesh hath eternal Life ideo dicens habet quia mox anima carne soluta intrat in vitae promptuaria De Corp. Sang. Domini c. 19. ubi Sanctorum Animae requiescunt saying in the Present Tense he hath because the Soul being loosed from the Flesh presently enters into those Receptacles of Life where the Spirits of Saints do rest Secondly § 7 Concerning Pardons or Indulgences their Novelâ—y is still confessed more freely Inter omnes res de quibus in hoc opere disputamus nulla est quam minus aperte S. Literae prodiderunt de qua minus vetusti Scriptores dixerint neque tamen hac occasione contemnendae sunt quod earum usus in Ecclesia videatur sero receptus quoniam multa sunt posterioribus nota quae vetusti illi Scriptores prorsus ignoraverunt nam de transubstantiatione panis in Corpus Christi rara est in Antiquis Scriptoribus mentio de Purgatorio fere nulla potissimum apud Graecos Scriptores qua de causa usque in hodiernum Diem purgatorium non est a Graecis creditum Quid ergo mirum si ad hunc modum contigerit de indulgentiis ut apud Priscos nulla sit de eis mentio praecipue quod tunc magis fervebat Christianorum charitas ut parum esset opus indulgentiis quapropter non est mentio ulla indulgentiarum De Haer. l. 8. Tit. de Indulgentiis De invent rer l. 8. c. 1. p. 325. Part. 1. Sum. Tit. 10. c. 3. In 4. Sentent dist 20. q. 3. h. Alphonsus Castro saith That among all the things of which he disputed in his Book against Heresies there was nothing of which the Scripture spake less plainly de qua minus vetusti Scriptores dixerint and of which the Ancient Writers had said less Many saith Polydore Virgil from Roffensis may perhaps be moved not to trust to Indulgences quod earum usus in Ecclesia videatur recentior admodum sero apud Christianos repertus because the use of them in the Church seems new and very lately received among Christians To whom I answer That
Command but being moved to it by the Light of Nature by which although they could not judge them necessary yet might they think them apt Testimonies of their Acknowledgment of God's Goodness to them and of their gratitude to him Now either in these Traditions the Fathers were mistaken or they were not if in these things delivered by them so unanimously they were mistaken this is a farther Argument of the uncertainty of Tradition if they were not mistaken then the Patriarchs before and since the Flood till Moses in their Religious Service were not led by Tradition much less by that alone but rather guided by the Light of Nature And to this Holy Scripture seems plainly to accord declaring That the Heathens had no positive Laws that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge of God was so revealed Rom. 1.19 20. by the Light of Nature to them That they became inexcusable in that they did not glorify him as God That the Ungodliness and Unrighteousness of Men was so revealed by the Light of Nature to them that they knew that they who did the evil Actions mentioned in the First of Romans were by God's righteous Judgment worthy of Death and that they were condemned in their own Consciences when they committed Sin V. 32. and were obnoxious to Tribulation Rom. 2.15 Wrath and Anguish from God's Justice for so doing though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Iniquity was by no positive Law forbidden V. 9 12. V. 15. Rom. 12.17 Rom. 2.10 15. That they had the Work of the Law written in their Hearts directing them to what was good teaching them what was honest in the Sight of all Men testifying to them that they did well in the Observance of those things and promising Glory Honour and Peace to them who did them That albeit they were Gentiles V. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no Law positive or written to direct them yet were they by this Light of Nature a Law unto themselves and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep the righteous Precepts of the Law. Now is it likely V. 26. if God had given to the heathen World so many positive Laws as are here mentioned And if they had been then so to be guided by Tradition and bound under the pain of Damnation to receive such Traditions as the positive Laws of God and to conveigh them still as such to Posterity they should be represented still as without Law As for the Instances here mentioned § 3 and not yet considered some of them vainly are affirmed to be Traditions as V. G. The Doctrine of Original Sin imputed and the Means to be delivered from it The Eternity of Rewards and Punishments The Prohibition of Polygamy Birds in Sacrifice not divided Cleansing and changing of their Garments Some of them might be learned by the Light of Nature as far as it was needful they should know them as What Repentance they were to use viz. That which consisted in ceasing to do Evil That the Soul had a Subsistence when separated from the Body That they who would not submit to the Laws of their Society should be excluded from it or not admitted to the Privileges of that Society which is Excommunication That it was fit to have Times and Places set apart for God's Worship and to tender to him the First Fruits and Tythes of our Encrease to make and pay our Vows to God not to marry with Idolaters Some of them being Matters of continual Practice might very easily be preserved by Tradition to Posterity as v. g. Circumcision not eating of Blood Oblation of First Fruits paying of Tythes though it is certain that they had then no Law for Tythes or offering of First Fruits the Distinction betwixt Clean and Vnclean Meats and Beasts And lastly most of those things which R. H. reckons up as positive Divine Laws are by the learned Dr. Spencer proved to be Customs received from the Gentiles into the Family of Abraham and taken up as things consonant to Reason though not commanded by it It is true also as R. H. observes That Abraham obeyed the Voice of God and kept his Charge his Commandments or moral Precepts Gen. 26.5 his Statutes touching the Service of the True God the Circumcision of his Family and his Laws or Judgments touching the doing Justice and Judgment and that he taught his Children so to do according as God himself had foretold of him Gen. 18.19 saying I know Abraham that he will command his Sons and his House after him to keep the Way of Jehovah to do Justice and Judgment But then it is as true In locum that Chrysostom referrs this Praise of Abraham to his Obedience to God's Voice in leaving of his Fathers House Custodia viae domini dictitur tempore Abrahae id quod cuique ex officio praestandum erat Seld. de jure Nat. l. 1. c. 8. p. 100. going he knew not whither and sojourning in a strange Land in offering his Son Isaac and in casting forth his Son Ismael and not to his observance of any positive and ceremonial Precepts delivered to him by Tradition The things which he conceives he was to teach his Children excepting Circumcision were likewise not of this nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do no Injury to preferr nothing before Justice things taught them by the light of Nature Moreover it well deserves to be observed § 4 That when it pleased God that these and many other Precepts of like nature should be observed by the Jews knowing how little Tradition was to be trusted and how quickly the Progeny of Adam and of Noah had deviated from it in the highest Matters he very exactly prescribes these things in Writings still to be perused by or read unto his People that they might learn to do the things he had commanded The Apostolical Constitutions teach That when Men had corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 8. c. 12. the Law of Nature God gave the Jews the written Law. St. Chrysostom informs us That God gave not his Law in writing to Noah Abraham and Job but finding their Minds pure gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of his Holy Spirit instead of Books but when the People of the Jews fell into the Gulf of Wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Matth. p. 1. then was it necessary for them to have the Tables and the written Law to keep them in remembrance of their Duty Theophylact in like manner saith Proem in Matth. That when Men became unworthy to be taught and guided by the Holy Spirit then God the lover of Mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave them the Scriptures that by them they might be made mindful of his Will Declaring that they knew nothing of the derivation of God's positive Worship by Tradition only but thought it necessary that it should be made known unto them either by Writing or the immediate dictates of the
but never to Tradition the Prophets do exhort them for their direction to repair to the Law Esai 8.20.34.16 Mal. 4.4 and to the Testimonies to the Book of the Lord. To remember the Law of Moses which he commanded them in Horeb for all Israel with the Statutes and Judgments as their only certain Rule and Direction Now that the ordinary Succession of Prophets was to cease from the Days of Malachy to the Times of Christ whereas had Oral Tradition also been their Rule the Prophets must have had like reason to call upon them to remember that Moreover God only calls upon them by Moses To do all the Words of this Law which are written in this Book and promiseth his Favour and Acceptance of them upon that account saying If thou shalt hearken to the voice of the Lord thy God Deut. 30.9 10. Vers 15. to keep his Commandments and Statutes which are written in this Book of the Law I will rejoice over thee for Good. See I have set before thee this day life and good and death and evil And David speaketh thus unto King Solomon 1 Kings 2.3 Keep the Charge of the Lord thy God to walk in his ways to keep his Statutes and his Commandments and his Judgments and his Testimonies as it is written in the Law of Moses that thou maist prosper in all that thou dost and whithersoever thou turnest thy self If then the Observation of what was written in the Law of Moses was sufficient to procure Life Favour Prosperity and Acceptance with God surely this written Law must be a perfect Rule and must sufficiently contain all that was needful to be believed or done unto those ends Hence is the King commanded to write him a Copy of this Law in a Book that he might learn to fear the Lord God Deut. 17.18 19. and to keep all the words of this Law and these Statutes to do them and to perform the words of the Covenant which are written in this Book 2 Chron. 34.31 is to keep God's Commandments his Testimonies and his Statutes with all the Soul and with all the Heart Whereas had Oral Tradition been any part of their Rule they must have been obliged equally to observe what was delivered by it and all God's Statutes and Commandments could not be written in this Book as it is so expresly and frequently declared that they were Our Saviour in like manner bids them Search the Scriptures Joh. 3.39 because they thought in them they had eternal Life in which apprehension had they been deceived as they must have been provided that there was another Law of Oral Tradition given to lead them unto Life eternal our Saviour doubtless would have informed them of this dangerous Error which yet he was so far from doing that when a Lawyer puts the Question to him What shall I do that I may inherit eternal Life Luk. 10.25 26. he Answers What is written in the Law how readest thou This do and thou shalt live Luk. 16.29 And sends the Jews to Moses and the Prophets that by hearing them they might avoid the coming to the Place of Torments but neither he nor his Disciples do ever send them to Tradition or speak one word in approbation of it which is sufficient Evidence that they knew nothing of this Rule of Mr. M. 2dly § 6 The Traditions concerning Doctrines generally believed and Practices needful to be performed among them after the Law was written by Moses and after God had given them a Charge upon the ceasing of the Succession of his Prophets to remember and stick close unto it I say the Traditions which obtained in the Jewish Church as far as we have any certain intimation of them were such as tended to the evacuating of the Law of Moses to the renouncing of the true Messiah and to the introduction of vain Worship and superstitious Observances whence it demonstratively appears that Oral Tradition was not then a certain Rule nor could the Jewish Nation be obliged by divine Precept to receive it as such To make this Evident consider 1. That our Saviour often sends the Jews to Scripture to Moses and the Prophets but never to Tradition 2. That he still represents the great Asserters of Tradition in the Jewish Nation Matth. 15.14.23.16 17 19. Mat. 15.10 11. to wit their Elders Scribes and Pharisees as blind Guides leading of the Blind as Fools and Blind confuteth their Traditions though generally received before all the People Mark 7. Mat. 12.7 Matth. 15.13 justifies his Disciples in the neglect and violation of them pronounces them Plants which his Father had not planted and therefore such as should be rooted up 3dly He plainly tells them That by these Traditions they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgress make void Mark. 7.10 and null the Commandment of God. He shews this by plain Instances in their evacuating the Fifth Commandment by their Traditions in observing and enjoining such Traditions touching the Observation of the Sabbatick Rest Matth. 12.7 Matth. 12.12 Luk. 6.9 Mark 3.5 Luke 13.15 Matth. 23.16 23. as contradicted that great Law of God I will have mercy and not sacrifice and made it unlawful to do good and preserve Life upon that day and which sufficiently demonstrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blindness of their Minds and their Hypocrisie and in absolving them from their Oaths out of an ignorance so Gross as knew not they were virtually made to God. He also charges them that by thus teaching for Doctrines the Commandments of Men Matth. 15.9 they rendered God's Worship vain 4thly It is extreamly evident that by virtue of some of these Traditions they rejected the true Messiah and stood obliged by them so to do For First It is most certain that the Jews had a Tradition generally received among them That their Messiah should be a Temporal Prince that at his Coming he should restore the Kingdom to Israel he should subdue the Nations under them and should erect a Temporal Dominion in the Jewish Nation over all their Enemies Trypho the Jew declares to Justin M. That Dial. p. 249. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures do compel us to expect a great and glorious Messiah who shall receive as the Son of Man from the ancient of Days an everlasting Kingdom In Celsum l. 2. p. 78. not such a mean despised one as was your Jesus The Jews saith Origen say That their Prophets represent their Messiah to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Person and a Potentate and Lord of the whole Earth and of all the Heathens and their Armies De Bello Jud. l. 6. c. 31. Josephus confesseth there was an obscure Oracle found in their S. Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That about that time one of Judea should govern the World. Suetonius and Tacitus say In Vespas c 4. Hist l. 5. That it was in the whole East Vetus constans opinio ut
135.15 Ps 96.5 That they worshipped the Host of Heaven The Psalmist That their God's were Silver and Gold the works of Mens hands That all the Gods of the Nations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemons or wicked Spirits In the New Testament we are taught That God suffered all Nations in time past Acts 14.16 1 Cor. 1.21 Rom. 1.21 Gal. 4.8 to walk after their own ways That they knew not God nor did they glorifie him as God That they became vain in their Imaginations and their foolish Hearts were darkened That they served them who by nature were no Gods yea even in the time of Moses the Gods of the People round about the Jews whether nigh unto them Deut. 13.17 or far from them from the one end of the Earth unto the other end thereof were other Gods and yet 't is certain That their Ancestors must have some time or other received from their Forefathers the Worship of the true and only God which therefore is a Demonstration of the uncertainty of Doctrines received only by Tradition and that Men are exceeding apt to corrupt what they do thus receive Moreover the Scripture in plain Opposition to Mr. M. declares That God made known his Godhead and eternal Power to the Heathens Rom. 1.19 20. not by Tradition but by the visible things of the Creation that he left not himself without a Witness not by giving them Traditions Acts 14.17 but in affording to them fruitful Seasons That they had a Law not of Traditions written in their Memories but of Nature Rom. 2.14 15 16. written in their Hearts by which they did pass Sentence of Approbation or Condemnation of their Actions and by which they were to be judged at the last Day That as for their Traditions Coloss 2.8 they were vain Deceits and the Traditions of Men 1 Pet. 1.18 Traditions received from their Fathers which rendered their Conversation vain so far were these inspired Persons from believing that true Faith was preserved among the Heathen by Tradition Secondly That Job and his Friends believed in one God c. § 9 not by Tradition but by the Light of Nature Chrysost Caten in Job p. 2. the Fathers do inform us saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by Nature did the things required by the Law using his untaught Knowledge And that the Notions by which he was directed were Ibid. p. 391. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congenial to his Nature and such as God had planted in his Mind And whereas Mr. M. aslerts That he believed the Resurrection of the Flesh of which he could not be informed by the Light of Nature I answer This cannot be proved from those Words of Job For I know that my Redeemer liveth Job 19.25 26. c. seeing the Import of them may be only this I know that my Redeemer who always liveth can hereafter deliver me out of this miserable Condition and though the Worms which have eaten my Skin should proceed to consume my Flesh yet I feel my Soul inspired with a comfortable Belief that before I die I shall see my self restored by the Mercy of God to an happy Estate and in this Uncertainty the Ancients leave this Passage saying That he may be conceived here to assert that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. p. 341. will raise him out of the Earth by a Resurrection or that delivering him from his Disease he will again renew his Skin corrupted with it and that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliverance from his Troubles might be called a Resurrection Thirdly § 10 When Christianity was first preached to the Heathen World and Christians called upon the Heathens to turn from their dumb Idols to the living God and from their vain Customs received by Tradition from their Fathers to the pure and spiritual Worship of the Deity the Heathens pleaded for their Superstitions and Idolatries by the very same Arguments which Mr. M. and others of his Party use for the Defence of their own Superstitions against the Protestant Religion saying That it was the Religion delivered to them from their Fathers their Divines and Guides on whose Discretion and Judgment it became them to depend That it became them to receive as true what was thus handed down unto them from their Ancestors and that Men ought not to be permitted to examine it by their own private Reason but to believe it upon so long and General Tradition though they saw no Reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. Clemens Alexandrinus tells us their Plea was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not reasonable that we should change the Customs delivered to us from our Fathers Tertullian saith Apol. c. 6. That this was their Apology for their Worship That they did Fidelissime tueri a patribus traditum most faithfully adhere to the Tradition of their Fathers Praepar Evang l. 1. c 10. p. 40. Eusebius saith That the Heathen Worship still obtained upon the Score of keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Depositum committed to them and handed down by their Forefathers through many Ages and that they look'd upon it as Irreligious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. c. 2. p. 5. to relinquish the Customs delivered to them from their Fathers and to desert those Gods which were received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Beginning both by the Greeks and the Barbarians This saith he was with them a fixed Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That every Man ought to worship according to the Custom of their Country to walk by and follow the Piety of his Forefathers and to adhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Customs and Determinations which had obtained of old Thus in Pseudo-Clemens Recogn l. 5. c. 30. they conclude it Impious to prevaricate in the Religion delivered to them from their Ancestors and not to worship those Gods Quae nobis tradita sunt a Majoribus nostris which were delivered to us by the Tradition of our Ancestors If you ask them a Reason of their Perswasion saith Lactantius they can give you none L. 5. c. 19. p. 517. Sed ad Majorum judicium confugiunt but they fly to the judgment of their Ancestors saying they were wise Men they knew what was best They persevere saith he pertinaciously to desend their Religions as being a Majoribus traditae delivered by their Ancestors not considering the Quality of them Sed ex hoc probatas veras esse confidunt quod eas Veteres tradiderunt tantaque est Authoritas vetustatis ut in eam inquirere scoelus esse dicatur but being confident that they were true and to be approved because their Ancestors delivered them and so great with them is the Authority of Antiquity that they esteem it a Wickedness to enquire into it imbracing that as a known Truth which they had thus received We must believe saith Plato Apud Theodoret Serm.
entire System of the Christian Faith than by committing it to Writing that Piety should not permit even the Romans to rest satisfied without such written Monuments of what they had been taught or to conceive it was sufficient that they had received it by Tradition and that the Wisdom of the Holy Ghost instructed the Apostles to commit to writing that which they had Preached by Word of Mouth that so it might become to future Ages the Pillar and the Ground of Truth and a sufficient Antidote against the Heresies which afterwards prevailed in the Church Euseb H. Eccl. l. 3. c. 37. And that the zeal of the first Successors of Christian Faith imployed it self as much in leaving to their Converts throughout all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings of the Holy Gospels as in preaching Christ unto them In Answer to Mr. M's Fourth Reason for the Infallibility of Tradition I grant P. 354. That a Tradition made as credible to any Man as it may be made credible to one who never saw London that there is such a City as London and that it is the head Town of England will be a good and a sufficient Proof that the Traditions of the Church of Rome are true and that upon such Evidence afforded it will be most unreasonable to question the Truth of them but then I think it is the vainest thing imaginable for any person to attempt to prove them from a like Tradition For doth Mr. M. know of any Man whoever doubted that there was such a City as London or that it was the head Town of England Did he ever read or hear of any large Discourses any Testimonies brought from ancient Records or Traditions from Divine Revelation or from Reason to prove there was or could be no such Capital City in England Can he produce as many Eye and Ear Witnesses that the Traditions of the Church of Rome are truly Apostolical as may be easily produced for such a City Let Mr. M. once prove that the Traditions of the Romish Church were always generally received by all Mankind and that none ever had the Confidence to Question the Truth of any of them Let him prove them from Myriads of Eye Witnesses who saw them writ by the Apostles or Primitive Professors of Christianity as plainly as ever any Man saw London or as many Ear Witnesses hearing the Apostles preaching these Traditions as ever heard this Capital City mentioned by those who saw it Let him prove them by as many persons who writ to the Apostles concerning these Traditions as have writ to London and by as many who resorted to the Apostles to learn these Traditions as have resorted to this City by as many Books describing these Traditions in the very Age in which they are supposed to have been delivered as there are Books which in this Age make mention of the City of London and by as many Canons of the Primitive Church relating to these Traditions as there are Statutes and Discourses relating to the City Trade and Government of London And I will then acknowledge That it is impudent impious and blasphemous Impiety to doubt the Truth of these Traditions Mr. M. indeed supposeth That it is as evidently credible that God hath revealed such and such Verities as it is credible by humane Tradition that there is such a City as London but this he never undertakes to prove as knowing that it was an easier matter to suppose it P. 355 356. And then he adds That the very self same Tradition tells me that the same God who revealed by his Apostles so many other Verities to his Church did also reveal by the same Apostles to the same Church that this Church was to be heard as the Mistress of Truth with whom he would ever be present suggesting to her all Truth and never permitting the Gates of Hell to prevail against her that he placed her as a Pillar and Ground of Truth giving her such Pastors as should secure her Children from being tossed to and fro with every Wind of Doctrine and consequently this same Tradition tells me God hath revealed this Verity of her being Infallible in proposing any Point for Divine Faith. Now Reply First Mr. M. is miserably out in this Discourse for not one of these Revelations here mentioned whatsoever is the import of them have descended to us by Oral Tradition but are all of them contained in Scripture as far as they are truly cited Secondly Whereas the Evidence that there is such a City as London is so great that never any Body could deny or question it that the Church is Infallible in propounding any Point of Faith not clearly revealed in the Holy Scripture or that there are indeed any such Points of Faith is at present and hath been formerly denied by many Myriads of learned and pious Men whose worldly Interest it is and was to believe that true which they deny to be so and whose rejoicement it would be to find it true and that none of the places here produced prove this Infallibility or by the Primitive Professors of Christianity were esteemed to prove it they have unanimously held and do at present hold Thirdly Ibid. Whereas he saith He did see with his Eyes that she viz. the Church of God did propose her Traditions for Verities received from God. Let it be noted That Mr. M. confounds the Church of Rome and the Church of God excluding all the Protestants the Greek Church and the Eastern Christians not subject to the Pope from that Church out of which there is no Salvation which I hope is not so evident as that there is such a City as London for it is not the whole Church but that of Rome which claims this Infallibility and on that account proposeth her Traditions for Verities received from God. Now then let us return to our Capital City of London and we shall find the whole Nation though of different Parties Interests and Judgments agreeing that there is in England such a Capital City as London but yet we find half the whole Christian World utterly denying many Traditions of the Church of Rome to be Verities received from God and in particular that of the Pope's Supremacy without which the Church of Rome neither doth nor can pretend to be the whole Church Catholick Now this denial of her pretended Traditions by so many Churches professing a like Veneration for those Traditions which are truly Primitive must prove as strongly that the Traditions of the Church of Rome are falsly so called as her Assertion can be supposed to prove them Divine Verities Again whereas there are no universally received Records which give us the least cause to doubt whether there be such a City as London c. the Records of the Scriptures Councils and Fathers of the Church cause many Myriads to believe the Doctrines and Practices peculiar to the Roman Church are so far from being Apostolical Traditions that they
are plainly opposite to the Doctrines Practices and Traditions formerly received and approved in the Church of Christ and this they do believe so firmly that they rather chuse to suffer loss of Life and all the Comforts of it than own these Doctrines of the Church of Rome as Apostolical Traditions Moreover whereas it is no Man's Interest to make the World believe there was such a City as London if there was no such place in being it is the Interest of the whole Church of Rome to set up this pretence to Infallibility in the General that finding it disclaimed by other Churches she with some Colour may pretend unto it and 't is the Interest of the Roman Clergy as much to stickle for the Truth of her pretended Traditions as it was the Interest of Demetrius and his Fellow Artists to avouch to the Ephesians They might be truly Gods which were made by Hands and that the Image of Diana truly fell down from Jupiter since otherwise their Craft would be set at nought And as it was the Interest of the Master of the Pythonisse to be angry with St. Paul for casting out the Evil Spirit from her because thereby his Hopes of Gain was gone For if Men will not receive their Traditions as the Truths of God they cannot Lord it over their Consciences nor drain their Purses nor give Laws at pleasure to the Christian World but must be put to the hard task of proving what they would have us take upon their Words And Fourthly Whereas he that doubteth whether there be such a City as London may repair unto it to be convinced by ocular demonstration whither shall he repair who doubteth of the Truth of the Traditions of the Church of Rome for Satisfaction in that Matter Will you send him to Scripture You have already told him he cannot know what is Scripture what Copies and what Texts are uncorrupted what Translation of it is Authentick but by the Church and also that when he knows all this he cannot understand the meaning of the Scriptures in places disputable and variously sensed as you know those are by which you prove both the Churches Infallibility and the Pretences of the Roman Church to be Infallible Will you send him with Mr. P. 360. M. To the unanimous Consent and Tradition of our Church that is the Church of Rome what is this but to bid him believe that Self-evident which he thinks evidently false to believe the Church of Rome to be Infallible in her Traditions and then he will not doubt of her Infallibility or to turn Roman Catholick and then he will no longer be a Protestant Will you add with him That what is proposed by the Tradition of such a Church is evidently credible Ibid. and sufficient to beget an infallible assent Is it not then matter of Amazement that so many Millions of Persons throughout the World endowed with intellectuals as piercing and accomplished with all Abilities which their Adversaries can boast of yea who many of them have strong temporal motives to incline them to embrace the Romish Traditions and all the miseries which Papal Tyranny can inflict to awaken them into a serious consideration of all the Evidence that can be offered for them and who are Men seriously industrious to attain Salvation and Men who know they must perish everlastingly if they resist the Truth clearly propounded to them I say is it not matter of Amazement that so many persons so qualified should from Generation to Generation so unanimously reject what is evidently credible and able to beget within them an infallible assent yea that they should dispute and write many Books against it though they could never do so but they must contradict what is self-Evident What is this but in effect to say All Protestants always were are and must be whilst they continue Protestants resolved to be damned and as obstinate as the very Devil in doing what they know must tend to their eternal Condemnation Will you send him to the Vniversal Church either by it you mean only the R. Church and her Adherents or you do not if you do you again send him to the Church of Rome if you do not you must renounce that Article of Faith which all your Clergy stand by Oath obliged to defend viz. the Roman Catholick Church and with it your Pretences to Infallibility on the account of any of these Promises which do confessedly belong only unto the Vniversal Church of Christ CHAP. XII Mr. M ' s. Fifth Assertion That all Catholicks ever held that for true which was owned by the Vniversal Church of their times and rejected the contrary as an Error answered by way of Concession § 1. First That this is absolutely true in reference to Doctrines and Practices truly necessary to the Being of a Church But Secondly That this is with Lirinensis to be restrained to the Fundamentals of Faith is proved 1st from Scripture 2dly from Reason § 2. Thirdly From Instances as First That of the Administration of the Sacrament to Infants which they generally practised both in the Eastern and the Western Churches § 3. They declared this Practice to be necessary § 4. That they speak not this of such a participation of the Body and Blood of Christ as may be had in Baptism but plainly of the Puriticipation of the Eucharist § 5. Inferences hence 1. To prove the Definition of the Trent Council touching this Matter actually False 2ly That the Practice or Doctrine of the Church in any Age is no true Evidence of Tradition or the right Interpretation of Holy Scripture 3ly That Mr. M ' s. Argument for Prayer for the Dead from Tradition is not convincing § 6. 2. From the Opinion of the Fathers That it was not lawful for a Christian to swear at all § 7. 3ly From their Opinion That good Angels were transported with the Love of Women and got Gyants of them § 8. 4ly From their Opinion That it was unlawful for any Clergyman to engage himself in Secular Affairs § 9. Or to go from one Church or Diocess to another § 10. 3ly When whole Churches and Nations differ and Heresies prevail the Fathers say we are for finding out the Truth to have Recourse only to Scripture and to primitive Tradition § 11. A full Answer to Mr. M ' s. Argument for Tradition from the Ancient Custom of praying for the Dead shewing on what Accounts the Ancients did it what Reason we have not to do it That the Prayers for them used by the Church of Rome are Novelties and that those used by the Ancients were perfectly destructive of the Roman Purgatory § 12. MR. § 1 M. saith That whatsoever was held by the Vniversal Church P. 367 368. was without farther Question held for true and the contrary to it was ever rejected as an Error Neither will you ever find a Catholick who ever had the Boldness to say that the Church of
c. 30. L. 3. de Origin An. c. 11. Ep. 126. de Orig An. l. 1. c. 9. 3. c. 13. Congerit testimonia Scripturrrum l. 1. contr Petit. c. 27. and of the Spirit no Man can enter into the Kingdom of God How often doth he prove the Necessity of it from those Scriptures which conclude them guilty of Original Sin How often doth he from Scripture pronounce them damned without it How often doth he conclude it from the Annlogy it bears to Circumcision and bring Congeriem Scripturarum an Heap of Scriptures to confirm it And after all this can it be rationally thought he should expresly teach in contradiction to his own constant Doctrine That nothing could be certainly alledged from Scripture to prove that Infants ought to be baptized Nor is there any thing more evident than that Mr. M. C. 32 33. here wretchedly imposeth on his Reader for in the place cited by him in his first Book against Cresconius he speaks not of the Baptism of Infants but of Hereticks as will be evident to all that will inspect the place In his Fourth Book of Baptism against the Donatists C. 24. in the place cited he speaks of this Point indeed but so as to assert That if any one In hac re Authoritatem divinam quaerat enquire after Divine Authority in this matter he may find what the Baptism of Infants will avail them De Gen. ad lit l. 10. c. 23. Ex circumcisione carnis from the Circumcision used under the Old Law. In the other Passage cited by Mr. M. he saith indeed That the Custom of the Church in baptizing Infants was not to be credited Nisi Apostolica esset traditio if it were not an Apostolical Tradition but doth not in the least insinuate that the Apostles left not this Tradition in their Writings Lastly Hence it is evident that the Practice of the Church is no true Ground for the Interpretation of the Holy Scripture seeing this Practice was built upon the Churches Interpretation of John vj. 53 54 56. in a Sence which that Scripture doth not bear Secondly § 7 According to the current Interpretation of our Saviour's Words I say unto you Swear not at all received in the Second Third Fourth and Fifth Centuries it was absolutely unlawful for a Christian to swear at all To this Effect we have in the Second Century the express Testimony of Justin Martyr Apol. 2. p. 36. D. Adv. Haer. l. 2. c. 56. p. 216. affirming that Christ commanded Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to swear at all but always to speak the Truth saying Swear not all c. Of Irenaeus who saith our Lord hath not only forbid us to swear falsly Sed nec jurare praecepit but hath commanded that we should not swear Clemens of Alexandria comparing the Christian Laws with those of Plato saith Strom. l. 5. p. 596. that of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid swearing in any thing agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Lords Prohibition of an Oath And again Avoid saith he an Oath in Traffick Paedag. l. 3. c. 11. p. 255. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in other things for the Lord will not hold him guiltless who takes his Name in vain And Basilides Euseb Hist Eccl l. 6. c. 5. who suffered under the Persecution of Severus being urged by some of his fellow Souldiers to swear he confidently affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not lawful for him to swear at all for he was a Christian In the Third Century Origen observes Tract 25. in Matth. F. 47. B. that when our Lord speaks of Swearing Matth. xxiij he speaks unto the Jews and that Alioquin manifeste superius vetuit omnino jurare he had before manifestly forbid to swear at all And again I think that he who would live according to the Gospel ought not to adjure another for that which our Lord speaketh in the Gospel Hom. 35. in Matth. F. 82. A. Swear not at all and this Adjure not at all is alike Si enim jurare non licet quantum ad evangelicum Christi mandatum verum est quia nec adjurare alterum licet for if by Christ's Evangelical Precept we must not swear at all it is as true that 't is not lawful to impose an Oath on others De Idol c. 11. I omit to speak of Perjury saith Tertullian Quando ne jurare quidem liceat seeing it is not lawful to swear at all Amongst the Heads belonging to the Religious Discipline of Christians which Cyprian collected for the Instruction of Quirinus the Twelfth is this Non jurandum That Christians must not swear which he proves from Matth. v. 34. And to encourage Christians against Death he tells them De Mortal Ed Ox. p. 157. That it will be to them a Deliverance from many Evils they will be tempted to in this Life For saith he Compeller is jurare quod non licet thou wilt be compelled to swear which is not a thing lawful to be done In the Fourth Century Lactantius teacheth Epit. cap. 6. p. 744. That he who is of God and a Follower of Truth will never swear falsly least he seem to deride God Sed ne jurabit quidem nor will he swear at all Eusebius Demonst Evang l. 1. c. 6. p. 23. Praep. Evang. l. 1. c 4. p. 12. comparing the Laws of Moses with those of Christ saith Moses commanded not to swear falsly Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to swear at all And speaking of the Advantages of Christianity he reckons this as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they had learned from Christ not to swear at all St. Basil on that Passage of the Psalmist Who sweareth to his Neighbour In Ps 14. Tom. 1. p. 132 133. and deceives him not observes that here Permission is given to a perfect Man to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the Gospel it is entirely forbid Here it is said He that swears to his Neighbour and deceives him not there I say unto you Swear not at all In his Epistle to Amphilochius he declares Can. 29. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath is wholly forbidden Tom 2. p. 383. and much more an Oath to do Evil. In his Asceticks he instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to swear at all Tom. 3. Ep. 63. p. 97. nor to put his Money out to Vsury And speaking of Gregory Thaumaturgus he saith That he abstained from an Oath contenting himself with Yea and Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the Command of Christ Epiphanius expresly saith Haer. 19. Ossen §. 6. p. 44. That our Lord commanded not to swear by God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any other Oath it being of the Devil or at the least an evil thing to swear and that Christianity requires us Haer. 59. Cathar §. 7. p. 499. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 78. 〈◊〉
were all confirmed and even ascribed to the Holy Spirit by the general Council held in Trullo and by the Second Nicene Council or who now thinks himself obliged by that Text to do so Fifthly Who knows not that anciently it was esteemed § 10 by the whole Church a thing unlawful for a Bishop Presbyter or any of the Clergy to go from one Church or Diocess to another The first Nicene Council declares That some Can. 15. who before their sitting had done this did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Canon and decrees That for the future neither Bishop Priest or Deacon shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go from City to City Can 21. The Council of Antioch approved by the whole Church renews the same Decree The Council of Sardica represents the Attempt of such a Change as Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most pernicious Custom to be pulled up by the Roots and as a Wickedness which deserved Translationes ab Ecclesia ad Majores apud Hilar. Frag. p. 437. Can. 1. Apud Athanas Apol. p. 744. Ep. 84. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Hist Eccl. l. 5. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be severely punished and therefore they declare That they who made such Changes should be excluded even from Lay-Communion and they object these Translations to the Arians as their great Crime The General Council of Chalcedon confirms all the Canons made touching this Matter by these Councils Pope Julius not only condemns this Transmigration but saith That he who practiseth it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise the Station God hath given him Pope Leo adds That he who doth so shall not only be expell'd from the Chair he had invaded Sed carebit propria but shall be deprived of his own Pope Damasus declares That he will have no Communion with such Persons Moreover this Practice they condemn as Spiritual Adultery declaring That the Church to which the Bishop or the Priest is chosen is his Wife which therefore he cannot dismiss and take another without Adultery Thus the Synod of Alexandria accuse Eusebius of Nicomedia for going from Berytus to that City as having forfeited his Bishoprick and committed Adultery against the Import of that Precept Apud Athanas Apol. 2. p. 727. Art thou bound to Wife seek not to be loosed which if it be said of a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more of a Church of the same Bishoprick to which one being tied ought not to seek another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Binium Tom. 4. p. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. That he may not be found also an Adulterer according to the Holy Scriptures In the Synod under Mennas it was also laid to the Charge of Anthimus That having been Bishop of Trabisond he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterously snatch that of Constantinople against the Ecclesiastical Laws and Canons Apud Regin de Eccles discipl l. 1. c. 250. Pope Calixtus from the same Scripture determines That if a Bishop or Priest leave his Church or Parish which is his Wife bound to him whilst he lives he commits Spiritual Adultery And suitably to the Determinations of so many Councils they who refused to be thus promoted were highly commended as observing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vita Constant l. 3. c. 61. the Commands of God and the Canons of the Apostles and the Church Thus when upon the Deposition of Eustathius Bishop of Antioch they would have preferred Eusebius Bishop of Caesarea to that See he refused the Offer Sozom. Hist Eccl. l. 2. c. 19. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of the Church forbad it and this Fact Constantine commended as acceptable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb ibid. and agreeable to the Tradition of the Church But they who did transgress this Canon were removed from that See they were translated to though never so well deserving of the Church Thus Gregory Nazianzen though removed from Sasima to Constantinople by the Emperor though he had laboured so much in that Church to convert the Heathens he found there and hinder the Endeavours of the Hereticks yet the General Council of Constantinople observing saith Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 7. c. 7. the Laws of the Fathers and the Ecclesiastical Order took his Bishoprick from him no ways regarding the great Merits of the Person But who now in the Church of Christ regards these Canons of so many General Councils or looks upon it as a Crime to admit of or even sue for a Translation from a less Bishoprick to a greater It were easy to shew the like Difference betwixt the Practice and Judgment of the present Church and that of former Ages touching the corporal and pecuniary Punishments of Men for difference in Religion which they of former Ages most plainly disapproved of touching the Suffrage of the People being requisite to the Election of their Bishop which they expresly did assert disowning such pretended Bishops as wanted the Consent and Suffrage of the People to omit many other Instances which might be easily produced to shew that Doctrines and Practices have passed for currant and even Apostolical in former Ages which are now utterly rejected and disapproved of in this present Age. But Lastly though when the whole Church is unanimous § 11 nd all her Members do agree in the asserting any Doctrine as an Article of Christian Faith necessary to be owned by all Christians the Plea from the concurring Judgment of the Church is highly plausible and never ought without the clearest Evidence of Reason or of Scripture to be gainsaid nor hath the Church of England ever disowned any such Doctrine yet when whole Churches or Nations are divided in their Sentiments concerning any Doctrine and Number may be pleaded by both Parties then say we with the Fathers That we must have Recourse unto the Scriptures This is at present visibly the State and the Condition of the Church of Christ she agrees now in nothing but the Apostles and the Nicene Creed there is East against West and West against East Protestant against Papist and Papist against Protestant Now in this case the ancient Fathers of the Church declare it is our only safe and prudent Course to fly as doth the Church of England to the Holy Scriptures and to primitive Antiquity and say That a Necessity is laid upon us so to do Thus Hippolytus or whosoever is the Author of that Book which bears his Name having given an Account of the Prevalence which Antichrist shall have clearly insinuates That the best Preservative against him is P. 60. Scripturas audire to hear the Scriptures and that Christ will pronounce them Blessed who have done so And that they who do not Diligenter legere Scriptures P. 13. diligently read the Scriptures shall run up and down saying Where is Christ and shall not find him The
Author of the imperfect Work upon Matthew which passeth under the Name of Chrysostom speaking of the Times in which Heresy prevails Hom. 49. p 174. saith Then let them who are in Judaea fly to the Mountains that is Qui sunt Christiani conferant se ad Scripturas Let them who are Christians have Recourse to the Scriptures to the Writings of the Apostles and Prophets And why saith he doth Christ at this time command Omnes Christianos conferre se ad Scripturas all Christians to fly to the Scriptures Because saith he in this time since Heresy hath got the Churches there can be no Proof of true Christianity Neque refugium potest esse Christianorum aliud volentium cognoscere fldei veritatem nisi scripturae divinae the Christians who are desirous to know the true Faith can have no other Refuge but the Holy Scriptures Before there were many Ways of shewing which was the Church of Christ but now if Men be willing to discern her Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo per Scripturas the true Church of Christ can by no other way be known but only by the Scriptures for now all those things which are properly of Christ in truth these Heresies have in Schism they in like manner have Churches the Divine Scriptures Bishops the other Orders of the Clergy Baptism the Eucharist all other things and even Christ himself Now in the Confusion of so great Similitude he that is willing to know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know it but only by the Scriptures P. 175. Before it was known by Miracles who were true Christians and who false but now Signorum operatio omnino levata est the working of Miracles is intirely diminished and the working of feigned Miracles magis apud eos invenitur qui falsi sunt Christiani is chiefly found amongst those who are false Christians for the full Power of working Miracles is to be given to Antichrist The Church of Christ was formerly known by her Manners the Conversation of all or most of her Members being Holy but now Christians are like to or even worse than Hereticks He therefore who would know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know her but only by the Scriptures Whence our Lord knowing that there would be such a confusion of things in the last Days commands Ut Christiani qui sunt in Christianitate volentes firmitatem accipere fidei verae ad nullam rem fugiant nisi ad Scripturas That Christians who are willing to remain firm in the true Faith should fly to nothing but the Scriptures The true Chrysostom gives exactly the same Advice in the like Case for to that Enquiry What shall we say to the Greeks Hom. 33. in Act. Tom. 4. p. 799. There comes one of them and saith I would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I know not to whom I should join myself for there is much Contention Controversy and Tumult among you Christians What Opinion shall I chuse every one saith Truth is on my Side Whom shall I credit who know nothing of the Scriptures and hear them all pretending to them To this Inquiry Chrysostom answers This is much for us for did we say you must believe our Discourses thou had'st reason to be troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but since we say you must believe the Scriptures and they are plain and true 't is easy for you to pass your Judgment if any Man consents with them he is a Christian if he contradicts them he is far from this Rule Behold here the Heathen sent by St. Chrysostom to pass Judgment betwixt the Orthodox and all sorts of Hereticks from Scripture alone and told that it is easy for him so to do because the Scriptures are a plain Rule whereby to judge in Matters of this Nature But saith the Heathen one of you affirms That the Scripture saith thus the other That it speaketh otherwise interpreting it to another Sence But what of all this saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hast thou not an Vnderstanding and a Judgment Where again the Heathen is supposed able by his own Judgment to discern who wrests who rightly doth interpret Scripture But how can I do this saith the Greek I know not how to judge of the Doctrines I come to be a Learner and you make me a Teacher If any one object thus saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should ask him whether this be not Dissimulation and Pretence for if your Reason taught you to condemn Heathenism it may also teach you to judge betwixt us and Hereticks do not therefore dissemble or make Pretences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things are easy Thou knowest what to do and leave undone do therefore what thou oughtest and with right Reason seek of God and he will fully reveal this to thee for he is no respecter of Persons it is not possible that he who heareth without Prejudice should not be perswaded P. 800. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as if there were a Rule to which all things were to be adapted it would be easy to perceive who takes wrong Measures so is it here To this Rule you see viz. the Holy Scriptures even the Heathen is sent as to that which is sufficient to direct him to Christian Truth when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Controversy and Contention amongst Christians concerning it Lastly Commonit c. 6. Vincentius Lirinensis lays down the same Rule For if the Contagio◠saith he though new endeavour to infect the whole Church as in the case of the Arians then whosoever would discern the Catholick Faith from Heretical Pravity must be careful to adhere to Antiquity C. 3 4 8 25 33 39 41. viz. To that Sence of Scripture which it is manifest our Ancestors held and must believe that without Doubtfulness which all in like manner with one consent held writ and taught openly frequently and perseveringly he being only firm in Faith who determines Id solum sibi tenendum credendumque quicquid universaliter antiquitùs Ecclesiam Catholicam tenuisse cognoverit That alone is to be held and believed by him which he knows the Catholick Church anciently held But when Schisms and Heresies have grown ancient in the Church and the Poison of them hath spread largely which say we is the present Case of the Church then saith he Nullo modo oportet nos nisi aut Sola si opus est Scripturarum Auctoritate convincere we ought only if need be to convince them by the Authority of Scripture or to shun them as being condemned Cap. 41. Jam antiquitus by ancient general Councils of Catholick Priests and when our Adversaries assault us with either of these two Weapons they will find us ready and able to defend
our selves Mr. Mumford shews that Prayer for the Dead is at least Object 6 as ancient as Tertullian and that from the Fourth Century P. 401-406 till the Reformation it generally obtained in the Church and is not this enough to prove it an Apostolical Tradition as St. Austin and some others represent it To this I have already returned one Answer by shewing Answer that Communicating Infants obtained in the same Century in which Tertullian lived Vide supra §. 6. and that from the Fourth to the Twelfth Century it was generally practised and held necessary for the Salvation of the Infant and yet the Trent Council hath declared That it was neither necessary nor Apostolical And there is one thing farther observable to compleat this Parallel That Pseudo-Dionysius in that very place where he discourses of Prayers for the Dead undertakes also to account for that other Custom Eccl. Hier. c. 7. §. 3. quae est de precib pro mortuis p. 417. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Administring not only Baptism but the most sacred Symbols of the Divine Communion to Children not capable of understanding Divine things That this was then done he saith expresly not only here P. 419. but in these following Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest also delivers to the Child the Sacred Symbols which his Paraphrast varies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachymeres p. 436. The Infant also partakes of the Mysteries And these things saith he our Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have brought down to us from an ancient Tradition so that the Practice as it was as early so was Tradition equally pretended for it Secondly It hath been lately shewed by the Judicious a Answer to the Jes ch 7. Bishop Vsher the searned b De poenis satisf l. 5. Dall and by the Author of a late excellent Treatise of c Sect. 1. Prayer for the Dead and Purgatory That the Ancients prayed for the Dead upon these Five Accounts 1. Dall ibid. c. 7. As believing the Doctrine of the Millenium or the Saints Reign on Earth a Thousand Years 2. Dall ib. Ush p. 232 c. As supposing that in the general Conflagration of the World at the last Day all should pass through the Fire and feel the Torment of it more or less 3. Dall ibid. c. 3 4 5 6. Ush ibid. As thinking that the Souls of just Persons departed were not to be admitted into the highest Heavens or the Fruition of Gods immediate Presence till the Resurrection but were till then reserved in Abraham's Bosom 4. Dall ibid. c. 9. As thinking That the Sentence was not instantly pronounced at the Day of their Death but was reserved to that of Judgment when the Just should have a publick Absolution and the full Crown of Righteousness awarded to them 5. Dall ib. c. 12. As furmising That even wicked Persons by their Prayers Alms and Oblations might receive Aut plenam Remissionem aut tolerabiliorem damnationem either a full Remission or a more tolerable Damnation And indeed I think it very difficult to name one Ancient Author by whom these Prayers are mentioned who held not one or more of these Opinions which might give Rise unto this Custom that of the Millenium and of the non-Admission of Souls into the highest Heavens being almost generally received in the Second Century in which we hear nothing of Prayers for the Dead Now all these Opinions are generally condemned and discarded by the Church of Rome and if they may reject all the apparent Grounds recorded in the Ancients of this Practice and censure the chief Reasons upon which they did it why may not the Tradition also be rejected as being founded upon precarious Doctrines which they themselves deny to be Apostolical Thirdly I answer That if by praying for the Dead Mr. M. only means the using of such Prayers as St. Paul made for Onesimus viz. 2 Tim. 1.18 That God would Grant him Mercy at that Day viz. The Day of Judgment or such as our Church useth in her Liturgy That God would deliver iâ— in the Hour of Death and in the Day of Judgment and that all they who are departed in the true Faith of God's Holy Name may at the Day of Recompence have their perfect Consummation and Bliss both in Body and Soul. I say if he intends this only it is no more than we our selves do by our Practice and Subscriptions own The Doctrine we deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defin concil Florent apud Bin. Tom. 7. p. 851. p. 564. is that which is contained in the definition of the Florentive Council in these Words If those who have truly repented â—y in the Love of God before they have satisfied for their Sins of Commission and Omission by worthy Fruits of Penance their Souls are purged after Death by purgatory Punishments and that they may be relieved from those Punishments it is profitable for them to have the Aid of the 〈◊〉 viz. The Masses Prayers and Alms and other Acts of 〈◊〉 performed by the Faithful and that they being thus purged 〈◊〉 presently after received into Heaven and admitted to the immediate Vision of God. The Doctrine we deny is that which in the Trent Council is delivered â—â—â—us The Catholick Church instructed by the Holy Spirit 〈…〉 S. Courgils and in this General Synod taught from the Holy Scriptures Purgatorium esse animasque ibi detentas fidelium suffragijs potissimum vero Altaris acceptabili Sacrificio juvari Sess 25. and the ancient Tradition 〈…〉 â—â—ry and that 〈…〉 by the 〈…〉 the acceptable Sacrifice of the Altar which Sacrifico say they 〈…〉 the Tradition of the Apostles 〈…〉 the Sins Punishments Sed pro defunctis in Christo nondum ad plenum purgatis Sess 22. cap. 2. and Satisfactions of the Faithful living but also for the Dead is Christ not fully punged And therefore she defines That if any one say that after Justification the Fault of the Penitent is so remitted and the Guilt of eternal Punishment so blotted out Ut nullus remaneat reatus poenae temporalis exolvendae vel in hoc saeculo vel in futuro in purgatorio Sess 6. can 30. that there remains no Guilt of temporal Punishment to be suffered in this World or in the future in Purgatory before he can have admittance into the Kingdom of Heaven let him be Anathema Now to prove this Doctrine from the perpetual Tradition of the Church of Christ Mr. M. must not only prove the Antiquity of Prayer for the Dead which no body denies but 1. Apud Bin. Fom 7. p. 838. That some Soulsâ—â—dying in Christ or departing hence in the Love of God are detrained in Purgatory or as the Florentine Council doth exprels it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place of Torments 2. That they are there detained to undergo some temporal Punishment for their Sins or to be fully purged from
That he who was sprinkled by them was rather defiled than washed It was confirmed by Four African Councils one under Agrippinus Cypr. Ep. 71. p. 196. Plurimi Coepiscopi Ibid. p. 193. Ep. 73. p. 198. consisting of the Bishops of Africa and of Numidia one at Carthage under St. Cyprian another under the same St. Cyprian of Seventy one Bishops Anno. Dom. 256. and lastly by a Synod of Eighty seven Bishops convened from Africa Numidia and Mauritania It was confirmed by a Council of Fifty Bishops met at Iconium August contra Crescon Gram. l. 3. c. 3. Quod totum nos jampridem in Iconio confirmavimus tenendum firmiter vindicandum Ep. 75. apud Cypr. p. 221. Apud Euseb Hist Eccl. l. 7. c. 5. Ibid. c. 7. where also were present the Bishops of Galatia Cilicia Cappadocia and the neighbouring Provinces and where it was decreed saith Firmilian That this Doctrine should be firmly held and vindicated it was confirmed by a Synod held at the same time at Synnada in Phrygia it was determined saith Dionysius of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greatest Synods of Bishops and by many Synods besides those now mentioned of Iconium and Synnada It was observed saith the forementioned Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most populous Churches Cyril of Jerusalem speaks of it as of the practice of the Church in his time saying there is one Baptism Praefat. p. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Amphil Can. 47. Lib. 6. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for only Hereticks are re-baptized because their Baptism is no Baptism St. Basil saith That they received not such Hereticks without Baptism as the Encratites the Saccophori and Apotactites The Constitutions of the Apostles declare the same thing their Forty sixth Canon commands That the Bishops Presbyters or Deacon should be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who admits the Baptism of Hereticks because there is no Communion betwixt Christ and Belial and the Forty seventh determines That the Bishop shall be deposed who neglects to Baptize them who have been defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the wicked that is saith Zonaras by the Hereticks their Baptism being represented in the forecited Constitutions as a Pollution not a washing of the Baptized person In a word Vallesius confesseth Not. in Euseb l. 7. c. 5. p. 141. that it appeareth from the Council of Arles That the Africans retained their Custom till the time of Constantine And from the Epistle of St. Basil to Amphilochius That the Cappadocians and other Orientals retained their Custom till the Council of Constantinople Sixthly Observe § 19 That for the Confirmation of his Doctrine Pope Stephen pretended to a Tradition from the beginning a Tradition derived from the Apostles Lib. 7. c. 3. That saith Eusebius which moved Stephen to be so stiff in this Opinion was that he conceived nothing was to be done by innovation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Tradition which had prevailed from the beginning Nihil innovetur nisi quod traditum est let nothing be innovated but that observed which was delivered was his plea Ep. 74. p. 210. saith Cyprian And again Quod accepimus ab Apostolis hoc sequimur Ep. 73. p. 204. their saying was What we have received from the Apostles that we follow Stephen asserteth saith Firmilian Ep. 75. p. 219. That the Apostles forbad the Baptizing of those who return to the Church from Heresie hoc custodiendum posteris tradiderint and delivered this to be observed by Posterity Seventhly Observe That the Asserters of the contrary Opinion pretended also to Tradition and some of them to a Tradition from the beginning and which derived it self from the Apostles Our Assertion That they who only were Baptized by Hereticks should be Baptized when they return to the Church Ep. 70. p. 189. is saith St. Cyprian no new Opinion but long ago established by our Predecessors and accordingly observed by us And again it is many Years and a long Age since many Bishops Ep. 73. p. 199. Non novam sententiam neque nunc fundatam asserimus sed quae olim ab Antiquioribus accuratissime diligentissime fuit examinata Concil Oxon. Tom. 1. p. 366. Apud Euseb Hist Eccl. l. 7. meeting under Agrippinus established the same Practice and many thousand Hereticks have been since Baptized in our Provinces This Practice saith the Carthaginian Synod is that quod semper fortiter stabiliterque tenuimus which we have always stoutly and firmly held It is not the Africans alone saith Dionysius of Alexandria who have now introduced this Custom but it was practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before by the preceeding Bishops in most populous Churches and established in the Synods of Iconium and Synnada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in many others whom I dare not provoke to Contention by subverting their Decrees it being written thou shalt not remove the bounds which thy Fathers have placed of old time We saith Firmilian to the Truth join Custom and to the Custom of the Romans we oppose the Custom of the Truth Ep. 75. apud Cypr. p. 226. Ab initio hoc tenentes quod à Christo ab Apostolo traditum est Holding that from the beginning which was delivered by Christ and his Apostle Nor do we remember that this Custom had a beginning among us Can. 1. St. Basil saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to them who were from the beginning wholly to null the Baptism of Hereticks Eightly § 20 Observe what these Africans and Orientals judged of the contrary Opinion that Hereticks were to be received into the Bosom of the Church without Baptism Cyp. Ep. 69. ad Mag. p. 185. Cypr. Ep. 73. p. 207 210. Conc. Carth. p. 234 239. they stile the Assertors of it Praevaricatores fidei veritatis atque Ecclesiae proditores Men who betrayed the Church and did prevaricate in matters which belonged to Faith and Truth Suffragatores Fautores Haereticorum Men who did cherish and abett Hereticks were Friends to them and Enemies to Christians They add That they who allowed their Baptism did null and evacuate that of the Church and destroyed their own Concil Carth. apud Cypr. p. 230 234 237 238 239 240. that they made themselves partakers with blaspheming Hereticks and did Communicate with them that they did Communicate with other Mens Sins that they were Patrons of Hereticks did plead their Cause against the Church of Christ that they defiled Christians betrayed the Faith and Truth gave up the Spouse of Christ to Adulterers and did act the Judas to her As for their own Doctrine they confidently say Concil Carth. Ibid. p. 230 231 232 241. Cypr. Ep. 73. p. 205. 74. p. 214. That it was Catholicae Ecclesiae Canon Syn. Carthag apud Balsam pag. 588. That it was every where declared in the Holy Scriptures that it was proved by the Divine Law
by the Tradition of the Church present to all Believers in every Age in which those Believers lived That the whole World was governed by Tradition only for the first Two thousand Years And he is so exact as to enumerate the very Tenets which they held by Tradition viz. The fall of Adam and their Conception in Original Sin. The means to be used to free themselves and their Children from it The immortality of the Soul and that the Rewards and Punishments of the next Life lasted for ever What Repentance they were to use That they were to stand fast to their Traditions and account it a damnable Sin to forsake them The Observation of the Sabbath the Precept of not eating Blood obliging all the World the distinction betwixt clean and unclean Meats and Beasts the Precept of Circumcision observed Four hundred Years by Abraham 's Posterity by Tradition the Covenant God made with Abraham that he should be the Father of many Nations Disc p. 91. and that the Messiah should be born of his Seed R. H. informs us of other Positive Divine Laws viz. Those of Sacrifice Firstlings Holocausts Peace-Offerings Birds in Sacrifice not divided mention of the Holy Times Places Persons Prophets of Tythes paid to the Priest Purifyings Cleansings changing their Garments Vows Prohibition of Polygamy contracting Marriages with Vnbelievers Excommunication And these Laws saith he we may presume were received from an external infallible Proponent and were preserved by the Ecclesiastical Superiors and Teachers of these Laws in such a manner as those delivered since and for the certainty of their Religion there seems an Infallibility in these as necessary if not more for solving the great doubts arising therein before as after the times of a written Law. Such Arguments as this and those that follow are not worthy of any consideration by reason of their great impertinency were it not upon this account that it is easie to evince they are so far from being Arguments for that they are certain Demonstrations against the certainty and the Infallibility of the Traditions disputed betwixt us and the Church of Rome and plainly overthrow the Cause they were designed to maintain To make this evident let it be noted First That the Controversy betwixt us and the Church of Rome is not this Whether any thing may be derived down to Posterity by Tradition for this we have confessed in many Cases and where Tradition from the beginning can undoubtedly be had we own it But the Question is Whether they who own or have Tradition for their Rule may not add many things to that which truly was received by Tradition pretending falsly that they also were derived by Tradition to them For if this may be so the Church of Rome may also own at present Tradition for her Rule and yet with the like falshood may pretend that many Doctrines and Practices descended by a Primitive Tradition to her and the Traditions here enumerated may also truly bear that name and yet the very same persons may have handed down at the same time many other Practices and Doctrines under the same pretence which tended to corrupt the Faith and Manners of those very Ages Secondly The great Enquiry is Whether in tract of time viz. the space of Sixteen hundred Years such Doctrines and practices may not be admitted and owned as Primitive Traditions by a prevailing party of Gentiles Jews or Christians which were nothing less than so For if this hath been actually so before and after the writing of the Law of Moses and also since the publication of the Gospel then may the Doctrines and Practices of the Church of Rome in so long tract of time be thus admitted and yet be nothing less than Primitive Traditions And Thirdly Whether Pretences to Tradition may not justly be suspected when ancient Records which had equal reason to take notice of them and could not have condemned what the whole Church received as a Divine Verity not only do say nothing of but plainly contradict them Having premised these things I answer Fourthly § 2 That these great Pretenders to Tradition in this Assertion contradict both the Tradition of the Jews and of the Ancient Fathers The Tradition of the Jews Selden de jure Nat. l. 1. c. 8. p. 102. c. 10. p. 116. ad p. 126. who unanimously declare That the Law given to the World after the Fall of Adam was only that of the Precepts of Noah against Idolatry 2. Blasphemy 3. Murther 4. Vnlawful Copulation 5. Theft 6. The Law concerning Civil Government all which are Laws of Nature And 7. The Law forbidding to eat Blood. The Fathers also generally assert Vid. Seld. ib. l. 1. c. 8. p. 98 99. Apol. 2. p. 83. That before the written Law men lived according to the Law of Nature So Justin Martyr That God admonished them Per naturalia praecepta quae ab initio infixa dedit hominibus nihil plus ab iis exquisivit by the natural Precepts from the beginning implanted in their Hearts and required nothing more of them So Irenaeus That it was Reason L. 4. c. 28. or Philosophy which before the coming of our Saviour was necessary to make them Righteous and that it was their Schoolmaster to bring them to Christ Strom. 1. p 282. So Clemens of Alexandria That they were guided by the Law written In Naturalibus tabulis De Cor. Milit. c. 6 Adv. Jud. c. 2. in the Tables of their Heart which was the common Law of the World and that it was this Law of Nature which à Patribus custodiebatur was observed by the Fathers and by which Noah Abraham and Melchizedeck were Righteous Praepar Evang l. 7. c. 7. So Tertullian That before the written Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were adorned with the Virtue of Piety by right Reason so Eusebius That God led the Heathens to Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Law of Nature Serm. 1. Contr. Graec. ad Sylberg p. 20. and of the Creation so Theodoret. Particularly they inform us That before Moses the Patriarchs observed not the Sabbath That without the Observation of it all the just Men forenamed viz. Adam Abel Enoch Lot Noah and Melchezedeck Dial. cum Tryph. p. 236.245 L. 4. cap. 30. Adv. Jud. c. 2. 4. Hist Eccl. l. 1. c. 4. Praep. Evang l. 7. c. 6. Demonstr Ev. l. 1. c. 6. pleased God and after them Abraham and his Posterity till Moses so Justin Martyr That Abraham was justified Sine observatione Sabbathi without the Observation of the Sabbath so Irenaeus Non Sabbatizabant The Patriarchs did not keep the Sabbath saith Tertullian They took no care of Circumcision or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Observation of the Sabbaths saith Eusebius Secondly of Sacrifices they affirm that Abel Noah Qu. Resp ad Orthod qu. 83. Const Apost l 6. c 20 p. 284. and others offered them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Divine
Holy Spirit dwelling in their Hearts They also add that this written Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost ibid. p. 349. to supply the defects of the Law of â—â—ature by that God who would not suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seduced clearly insinuating that Tradition without this written Law was not sufficient to supply the defects of that of Nature or to preserve them from Error As will be farther evident if we consider That both the Antediluvians and they who lived after the Flood and before the Writing of the Law of Moses had generally corrupted their ways and deviated from that Tradition which they undoubtedly received from Adam and from Noah touching the Worship of the true and only God. For even whilst Adam was alive In Gen. 4.26 and had not passed half his days Men began saith the Chaldee Paraphrast to prophane the Name of the Lord Ainsw in Gen. 4. v. 26. by ceasing to pray to him The Hebrew Doctors tell us That in the Days of Enosh the Sons of Adam erred with great Error and the Counsel of the Wise Men of that Age became Brutish and their Error was this They said forasmuch as God hath Created these Stars and Spheres to govern the World and set them on high and imparted honour to them and they are Ministers that Minister before him it is meet that Men should Laud and Glorifie and give them Honour for this is the Will of God that we magnifie and honour whomsoever he magnifies and honoureth When this thing was come up into their Hearts they began to build Temples to Stars and to offer Sacrifice to them and to Laud and Glorifie them with Words and to Worship before them that they might in their evil Opinion obtain favour of the Creator and this was the Root of Idolatry Ibid. And hence in the ancient Commentaries of the Hebrews the Age of Enosh is represented as a wicked Age. In the time of Enoch and before the death of Adam wickedness had mightily prevailed even among the Sons of God or Members of the Church for Enoch is mentioned as the only Man who adhered perfectly to God and of him it is said Wisd 4.10 Vers 11 14. That he lived among Sinners and that God took him away from among the wicked least their evil Example should corrupt his Righteous Soul. After his Assumption we find that Men had generally declined to iniquity that all Flesh had corrupted their Ways Gen. 6.12 excepting Noah and his Family that they had forsaken God and given up themselves to Idolatry saying to God Job 22.17 Depart from us and what can the Almighty do for us About an Hundred Years after the Flood they set themselves with one Consent to build the Tower of Babel in opposition to God and in which say the Hebrews Ainsw ibid. they designed an Idol Temple Nahor and Tharah the Progenitors of Abraham were Idolaters Gen. 31.30 53. and after the Call of Abraham they continued so to be In the Family of Isaac Esau and his Wives were a bitterness of Spirit to Isaac and Rebecca because they served God with strange Service saith the Jerusalem Tergum that is with Idolatry In the Family of Jacob Gen. 31.22 Gen. 35.2 Rebecca steals her Fathers Images In his House were worshippers of strange Gods and Retainers of Idols When the Israelites lived in Aegypt they so complied with their Rites Praepar Evang. l. 7. c. 28. saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to forget the Piety of their Fore-fathers They learned in Aegypt Serm. 2. adv Graec. p. 492. saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship many Gods with them They committed Whoredom in Aegypt saith Ezekiel Ezek 23 2-19 they multiplied the Whoredoms they had committed in the Land of Aegypt Whence Joshua speaks thus unto them Josh 24.14 Put away the Gods which your Fathers served in Mesopotamia and in Aegypt Here then is Evidence sufficient First That the first Ages of the World were not abandoned only to the uncertainty of Tradition but were guided partly by the Light of Nature and partly by immediate Revelation Tradition being by Divine Wisdom judged a more imperfect Guide than the dim Light of Nature Secondly That when it pleased God to give his People Positive and ceremonial Laws he would by no means leave them to the uncertainty of Tradition but commanded that they should be written in a Book for a Memorial to and for a Testimony against them and should thence be read by and to them that they and the Generations to come might learn them And Thirdly That the Service of the one true God received by Tradition from Adam Enoch and others before the Flood from Noah Melchizedeck Abraham and the Patriarchs after the Flood was presently corrupted and utterly defaced by Idolatry to let us see how insufficient meer Tradition is since even in the Days and Lives of them who lived so long and who delivered this Fundamental Article of Worshipping the one true God unto their Off-spring they saw them running headlong to Idolatry and adding many corrupt Inventions and vain Imaginations of their own unto that Worship they had received by Tradition from them Secondly § 5 Object 2 Mr. M. adds That for above Two thousand Years more P. 415. P. 231. from Moses until Christ's time the Church was governed partly by Writing and partly by Tradition For the Jews had at least two undeniable Traditions For they knew only by Tradition what remedy was to be used to free their Female Children from Original Sin as also to free their Male Children in danger of Death before the Eighth Day This Remedy they knew and observed and were bound to know and observe and yet they infallibly knew it without having any Scripture expressing to them the knowledge of this Remedy or of their Obligation to use it or that it was so necessary for the Salvation of their Children whom they did believe to be in Original Sin and by that debarred from Salvation unless some Remedy were applyed Some Remedy surely was as necessary for the Female as Circumcision for the Male. Shew me this Remedy in Scripture 2. They truly believed some of those bloody Sacrifices to have been appointed to them by God for the expiation of their Sins but they could not believe truly that these Sacrifices could expiate their Sins by their own Virtue they believing then that these Sacrifices had their expiative Virtue from the Merits of Christ Shew me any Text in which this was then written 1. Reply That the Jewish Church until Christ's time was governed partly by Tradition or that Tradition was their partial Rule of Faith in reference to any necessary Doctrines or Rules of Manners will appear a vain Imagination if we consider that in the Scriptures of the Old and the New Testament they are still sent unto the written Word to learn their Duty