gratiae majorisque authoritatis quam Ecclesia quae nunc est Driedo de Eccles dogm l. 4. c. 4. Because the Primitive Church by reason of the college of the Apostles had more grace and more authoritie then the Church which now is but be it spoken of the Church that now is as long as the Church heareth Christ and delivereth nothing but his embassage hearing her we heare Christ but if once she speake of her owne head and goe beyond beside or contrary to her commission if wee heare her wee heare not Christ Did the Iewes heare Christ when they heard Iudas with his Quid dabitis If our teachers become Arians Nestorians or Pelagians must wee heare them No If it be Paul himselfe more If it bee an Å¿ Gal. 1. 8. Angell from heaven shall teach other doctrine then is contayned in the Scriptures let him be accursed Hee is rather to bee accursed and accounted as an Reply pag. 117 * Matt. 18. 17. Insidell who wilfully refuseth to hearken to the Church In that Text our Saviour speaketh not of matters of faith but of fact as of the meanes of ending strife betweene party and party And as it is in inferiour Courts they may heare and judge some things as Batteryes Blood-sheddes and the like but may not judge of Felony Treason and the like So it is with the Church shee may heare and determine in matters of fact as to compose strife and he that will not in such a case hearken unto her let him be no better then an Infidell but if she take too much upon her as that God must say whatsoever she saith that all her wordes are Gospell * pag. 124. as sure as S. Iohns Gospell and if she dare adde unwritten Traditions to Gods written Law the point of greatest consequence and the cheifest Article of the Romane faith she extendeth her authority beyond her power and in such a case none but wittalls will listen unto her But the Church is * 1. Tim. 3. 5. it is vers 15. the foundation Reply pag. 117. pillar of truth To speake properly t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1â— Tim. hom 11. Truth is the foundation and pillar of the Church as S. Chrysostome saith And the Replyer oft a lyer now telleth truth This title doth properly belong unto God himselfe Then it is improperly given unto the Church but the question is in what respect whether in regard of her nature or of her dutie In regard of her nature saith the Iesuite Because shee is indued from above with the Spirit of truth which never faileth to teach her all truth I may safely grant this yet deny unwritten verities because they are not truth but very lyes never received from the spirit of truth nor taught by the Church unto her followers This title is given unto the Church rather in regard of her dutie for as the Magistrate is said to be u Rom. 13. 3. A terror not to the good but to the evill Not because he is alwayes so but because he ought to be so so this title is given to the Church not in regard of her infallible nature which never faileth but in regard of her office and dutie which is to upholde the truth and to preserve the truth in which she may sometimes faile The Apostle calleth the Church of Ephesus where hee left x 1. Tim. 1. 36 Timothy and where Timothy was resident when S. Paul wrote unto him the ground and pillar of truth yet that which S. Paul y Act. 20. 19 feared is come unto it it is not now the pillar of truth but is fallen froÌ„ the truth So is the Church of Rome fallen from the truth into many errors of which this doctrine of unwritten Traditions is not the least 2. Thus much I have well considered and the more I consider I see the more dunsery and the lesse divinitie In his ensuing observations he laboureth to tread downe the authority of Scripture even as in his precedent observations hee laboured to make the authority of the Church to mount up unto heaven The first is this Christ never Reply p. 117. wrete any his doctrine himselfe As he spake by the mouth of all his Prophets and Apostles so he wrote by their hands S. Pauls Epistle written by z Rom. 16. 22. Tertius unto the Romans is accounted part of Pauls writings aswell as the Epistle to Philemon which was written with a Vers 19. his owne hands so the Scripture may bee said to be written by Christ being written by the Apostles and Prophets who were his hands S. Augustine will teach him to speake b Nequaquam dicendum est quod Christus non scripserit quandoquidem memora ejus id operata sunt quod dictante capite cognoverunt quicquid enim ille de dictis sactis suis nos le gere voluit hoc scribendum illis tanquam suis manibus imperavit Aug. de consens Evang l. 1. c. ult Say not by any meanes that Christ hath not written because his hands wrote that which the head did dictate unto them and whatsoâ—ver he would have us to reade touching his words or workes that he commanded them to write as it were with his owne hands c Haee ille doctè eleganter c. Tanto magis dicen dum est Christum scripsesse per Iuangelicrum Scriptores ut per manus suas quanto illi ne verbum unum aut iotâ— unum de suo spiritu Evangelio addiderunt Saâ—mer Proleg 26. Tom. 1. These things saith Salmeron S. Augustine spake learnedly and eloquently And he addeth this reason By so much the rather we must say that Christ himselfe wrote by the writers of the Gospell as by his owne hands in as much as they added not one word it selfe nor the least letter of â—heir owne to the Gospell Gregorie de Valentia saith d Planâ— instar calami cum usurpatur à Scriptore quo illud Davidis spectat lingua mea calamus scribae velociter scribentis nec enim alium hoc loco scribam significat praeter ipsum Deum Greg. de Val. Annal. fid l. 8. c. 5. They wrote even as the pen which the writer useth unto which David alludeth Psal 45. 2. my tongue is the penne of a ready writer he meaneth here no other writer but God Neither is it any thing materiall whether we say Christ wrote it himselfe or the Apostles wrote it as long as we are sure they had Christs commandement for the writing of it But this the Iesuite denyeth Wee doe not reade that ever he gave commandement to his Disciples to commit any part thereof unto writing S. Iohn was eleven times e Revel c. 1. 11. 19. c. 2. 1. 8. 1â— c. 3. 1. 7. 14. c 14. 13 c. 19. 9. c. 21. 5. coÌ„manded to write Is the Revelation of Iesus Christ no part of his doctrine f Aug. de
be supplied by unwritten traditioÌ„s do not those crosse the perfectioÌ„ of scripture Pull your considering-cap closer to your cockscombe and thinke better upon it This discovereth his shrinking at the first encounter that by his own confession he is good man no body but a shadow but a very phantasticall Adversary For such Traditions are defended by him as crosse both the veritie and perfection of the sacred Scriptures 1. The verity The denyall of the cup to the Laity crosseth this institution k Math. 26. 27. Drinke ye all of this The Councell of Constance took away this l Concil Constan Sess 13. non obstante mandato although Christ the Apostles and the Primitive Church used it Of this nature is the Popes deposing of Kings and his Dispensations contrary to Gods Law 2. The perfection of Scripture is crossed by adding of many bookes which were never inspired by God unto the Canon of Scripture and of many articles of faith unto the faith at once delivered by the Apostles Of this nature is Pius Quartus his new Creed and many points of Religion with you which are prater legem and so crosse the perfection of Scripture although they are not contra legem and so crosse the verity of it These Law-makers are worse then Law-breakers for men actually breake Gods Lawes because of their weakenesse and the hardnesse of Gods Lawes to doe them but these men make new lawes as if Gods Lawes were but foolish and they wiser then God to know what is meet But they crosse not the perfection or truth of Scripture because Reply pag. 116. they helpe us to finde out the true sense in the obscure and controverted letter â— This is neither true nor to the purpose It is nothing to the purpose because the Question is not whether unwritten Traditions be a good help to expound Scripture but whether they are to be accounted as Scripture and as part of Gods Law It is not true 1. Because the Scripture is not an obscure and controverted letter in doctrinall things m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3. in 2. Thess All those things which are necessary are manifest in them saith S. Chrysostome n In eis quae apertè in Scriptura posita sunt inveniuntur illa omnia quâ— ad fidem c. August de doctrina Christi l. 2. c. 9â— And in those things which are laid downe plainly in Scripture all those things saith S. Augustine are found which appertaine to faith and direction of life 2. Although the Scripture were obscure yet Popish Traditions cannot helpe to finde out the true sense unlesse we should say o Exod. 20. l. Thou shalt not worship an image The sense is Thou shalt worship images p Math. â—â— â—â— Drinke yee all of this That is All shall not drinke of it q Heb. 13. 4. Mariâ—ge is honourable among all It is not honourable among all These are your cursed glosses which corrupt the text and crosse the sense and meaning intended by the Holy Ghost 3. Although the Scripture were obscure and your Traditions did helpe to finde out the sense yet they doe crosse the perfection of Scripture because they are accounted not onely helpes for the interpretations of Gods written Law but even additions to the written Law Interpretation is for things obscure addition is for things imperfect What then will you call your Traditions additions to the Scripture or helpes for the interpretation of it If they be additions then they crosse the perfection of it for that which is perfect needeth no addition If they be helpes for the interpretation only then you shrinke from the Question from the matter delivered as the word of God to the manner of deliverie or of expounding the same Howsoever the Iesuites argument is most false That which helpeth to expound Scripture cannot crosse the perfection of the same Why goodman noddie Doe not all the Arts Tongues Fathers Commentaries helpe to expound Scripture And yet whosoever shall say that all these are the word of God he denyeth the perfection of the Bible We use commentaries upon Aristotles text but he that bringeth the commentarie into the text thereby to supply the defects of it denyeth the perfection of the text Doe not you deale so with the Scripture making unwritten Traditions a part of Gods word that so you may supply the defects of the written word making every idle interpretation as * pag. 124. Reply authenticall as S. Iohns Gospell Doe you not hereby crosse the perfection of the written word So S. Basil telleth us that * Basil de Spirit sanct c pro If unwritten Traditions be neglected the Gospell will incurre no small detriment So we tell you that if Arts Tongues Fathers Councels Commentaries and the like helpes be neglected the Gospell will incurre no small detriment We yeeld to the pen man of that Booke although it was not Basil but a counterfeit that if all unwritten Traditions be neglected if the testimony lyturgie and doxologies of which the author specially speaketh if the customes constitutions orders and ceremonies of the Church handmaides of the Gospell excellent in their use be slighted of all and every man left to himselfe to doe as he list in the manner of Gods service doubtlesse the Gospell will incurre no small detriment and if nothing be received into the Church but what is totidem verbis written in the Scriptures I wonder what kinde of Church we should have Popish Traditions are of another nature they crosse the truth and the perfection of Scripture if we admit such the Gospell will incurre no small detriment And though the Authour of that Booke would have Tradition respected yet hee would not have them accounted Gospell for in the words alledged he distinguisheth them from the Gospell You make no difference betweene unwritten Traditions and the Gospell you give them the same * Sect. 3. nature and quality the same * credite and authority with the Gospell If wee reject such Traditions the Gospell will incurre no detriment And S. Augustine saith * Sect. 4. Then doe wee hold the truth of Scripture when wee doe that that pleaseth the Vniversall Church Where S. Augustine saith so we may goe seeke Reply pag. 116 for the Iesuite citeth not the place but I thinke the place is this Augustin contra Crescon l. 1. c. 33. In this thing wee doe holde the truth of the Scripture when wee doe that which now pleaseth the Vniversall Church The thing is the point of rebaptization in which the Church held the truth of Scripture and determined this point by the authority of Scripture and not of unwritten Traditions so that S. Augustine might truely affirme this He speaketh not of unwritten Traditions they are a thing not pleasing to the universall Church therefore no man can hold the truth of Scripture nor please the universall Church if he hold with unwritten Traditions 9. And now
Charactere because of the most solide Reply and most manifest testimonies of the Scripture as one of your owne hath said t â—â—â—videar humanis argumentis id agere etc. ex â—vangelio profero certa documâ—â—â—â—a Aug. l. 1. de Bapt. â—ont Donat. c. â— Least I should seeme to deale in this onely by humane arguments saith S. Augustine I will bring most sure arguments out of the Gospell And in the wordes following he bringeth in this Text. u Luc. 9. 50. Forbid him not for he that is not against us is with us By which hee overthroweth the maine argument of the adverse parties who helde That the things of Christ could not bee had out of the Church And in his answer to this question whether it were better to baptise or not to baptise such he hath these words x Recurrens ad illam stateram dominicam ubi non ex humano sensu sed authoritate divinà return momenta pensantur invenio de â—â—raque te Domini sententiam Aug. l. 2. de bapt cont Donat c. 14. Looking to the divine measure that is the Scripture whereby things are measured by divine authoritie and not by humane opinion I finde the judgment of the Lord concerning both And he concludeth this question with these words y Perspectis Scripturarum testimonijs potest etiam dici quod veritas declaravit hoc sequimur Aug. l. 4. de bapt cont Donat. c 7. Having searched the testimonies of the Scriptures I may say we follow that which the truth declareth Thus it appeareth by the judgment of S. Augustine that the point of doctrine is written although for point of practise we reade nothing in the writings of the Apostles 7. That the holy Ghost is to be adored and that the Father is unbegotten and unborne I beleive those as the Articles of my faith but I will never beleive him that saith * Aug. cont Maximinum l. 3. c. 3. S. Augustine held them to be unwritten articles These words The holy Ghost is to be adored The Father is unbegotten I confesse are not written verbatim yet there are other words written which doe import the same and are equivalent unto them And may we not understand some words which we reade not out of those words which we reade saith S. Augustine a In verbis Scripturarum non est Evangeliuâ— sed in sensu Hicroâ—â—m in Galat. c. 1. The words are not the Gospell but the sense of Scripture is the Gospell saith S. Hierome So I Reply pag. 119 may say the forme of words is not the article of faith but the thing signified by those words else the Church believed not these two articles untill this forme of words was z Quasi non ex ijs quae legimus aliqua etiam quae non legimus intelligamus Aug. ibidem used The holy Ghost is to be adored The Father is unborne As for the article of faith signified by these words The holy Ghost is to be adored S. Augustine prooveth it out of the Scriptures in which it is written in an other forme of words b Glorificate ergo Deum in corpore vestro ubi delucidè ostend it Deum esse spiritum sanctum glorificandum scilicet in corpore nostro Aug. cont Maxim l. 3. c. â—1 Glorifie therefore God in your body this evidently declareth that the holy Ghost is God and that he must be glorified in our bodies saith S. Augustine And againe c Glorifieate Deum portate in corpore vestro Quem Deum nisi Spiritum sanctum cujus corpora nostra dixerit esse templum Aug. epist 66. Glorifie God in your body whom doth he meane but the holy Ghost whose temple he calleth our bodies And concerning the words Coessentiall Vnbegotten and the like hee saith d Etiasi vocabula ista ibi non inveniuntur fieri potest ut illud inveniamus cui haec vocabula rectè adhibita indicentur Aug. epist 174. Although those words are not found in Scripture yet we may finde that which is intended by those words This then was the opinion of S. Augustine that the doctrine signified by those words was written in other words although those words themselves were not written And as S. Augustine answereth Pascentius the Arian so I may answere the Iesuite e Quid contentiosius est quaÌ„ ubi de re constat certare de nomine Aug. ibidem What is more contentious then to strive about words when the thing meant by them is manifest 8. It is not An other point of faith which S. Augustine handleth in the next testimony but the point of rebaptization * Aug. de unit Eccles c. 19. This neither of us both can finde written expressely and evidently in the Scripture And this is not spoken concerning the doctrine but concerning the practise in this point as appeareth by S. Augustines answer to the Heretickes demaund f Cum in scripturis non inveniamus aliquos ad Ecclesiam iam transisle ab Hereticâ— sicut ego dico aut sicuâ— tu dicis esse succeptos Aug. ibidem Seeing now we finde not any in the Scriptures to haue for saken the Heretickes and come home to the Church and to have beene received either as I say or as you say This point of fact may well be distinguished from the point of faith the doctrine may be written though Reply the practise is not written Howsoever we graunt it that the practise is not written neither is the doctrine written expressely and evidently That the baptised by Heretickes shall not be rebaptised Yet S. Augustine from most certain principles and by most evident consequences out of the holy Scripture concludeth the doctrine of this point The praâ—tise of the Church herein being according unto the truth of Scripture S. Augustinâ— might very well oppose the practise of the Church against the Heretick tel him * Aug. â—bidem Thou must beleeve the Câ—urch which if thou refuse to doe thou doest not oppose thy selfâ— against me or against man but Reply even against our Saviour himselfe to thy everlasting damnation The baptisme of Children of which S. Augustine writeth in the next testimony is no unwritten doctrine but a point established likewise both by the authority of the Scriptures and of the Church and S. Augustine did well to declare the authority of the Scriptures and of the Church in this point saying * Aug. serm 14. de verb. Apost Such force hath the authority Reply of the Church and the fixed rule of truth that is the Scripture against this bulwarke against this impregnable wall who so advanceth himselfe he shall be broken and burst in peeces As this is most truely affirmed by S. Augustine so it is as impertinently alledged by the Iesuite Reply Is it not recorded in the Acts of the Apostles that * Act. 1. 3 Christ after his passion shewed himselfe alive to his Apostles being seene
an other to teach that the bookes of the Fathers are to be compared with the Scripture If the Iesuit would say no more of unwritten Traditions then Athanasius saith of the books of the Fathers then the coÌ„troversy were ended for you see he brings not the commentary into the Text but distinguisheth between the coÌ„mentary the Text you make no difference between the one the other but make the interpretation Pag. 124. as authenticall as the Text even as S. Iohns Gospel He attributeth unto the scriptures the sufficiency to discover al truth to be learned to the Fathers the interpretatioÌ„ of Scripture as an help that the same truth may be more easily learned you attribute to the Scriptures a sufficiency only to teach some truths not all truths which are to be learned teach that those truths must be taught by unwritten Traditions Vnwritten Traditions are not therfore only interpretations of Scripture but even additions to it In the last place he objecteth out of Athanasius in this manner Athanasius disputing against the Arians did most frequently Reply p. 119. beate them downe with the authority of the Church of unwritten Traditions Yea hee thought it * Athanas Epist ad Epicteâ— sufficient for their confutation to tell them without any more adoe that their Doctrine was not agreeable to that of the Catholickâ— Church nor yet was held by the Fathers of former ages I thinke it sufficient for your confutation to tell you Opâ—rtet mendacem esse memorem You told us even now in your second Answer That the Scripture was sufficient for the discovery of two truthes whereof one was this That Christ is truely God Did not the Arianâ— deny this article of faith And yet now you tell us That the Arians could not be everthrowne but onely by the help of unwritten Traditions Sir where was your memory when you wrote this Yet for your more full confutation I tell you that in the same Epistle hee saith The fâ—â—th confirmed in the Nicen Councell at which he was present according to the Scriptures was sufficient to beat downe the Arian Heresie And in an other place hee declareth his minde saying y Athanas in Exhort ad monach Let us thinke that the well ordered Canon is sufficient to attaine the knowledge of God And not onely by the Scriptures but likewise by the authority and Tradition of the Church that is the succession of the truth of this doctrine doth he confute them Now good Sr Wiseakers tell me in your wisdome If this holy Father had onely used the Tradition of the Church and not the authority of the Scriptures to beat downe the Arian Heresie would it follow that he could not beat it down by the Scriptures Doth the use of one meanes exclude the possibility of the other Because now we are beating down unwritten Traditions by the Fathers have we not or can we not therefore beat them down by the Scripture Seeing the Arians held such a wicked and manifestly perverse a doctrinâ— therefore saith this holy Father it is sufficient to tell them c. so we thinke it sufficient for confutation of unwritten Doctrines to tell you This Doctrinâ— is not agreeable to that of the Catholicke Church nor yet was held by the Fathers of former ages so farre are we from condemning the Doctrine of the Catholicke Church that by it we condemne this new Doctrine of unwritten Traditions Againe * Idem de decret Synod Nic. cont â—useb Let the Arians answer me if they can where doe Reply p. â—4â— they fiade in the Scriptures this solemne word by what reason doe they hold God to be unbegotten Behold we have evident demonstrations that this our Doctrine was delivered by Traditions from hand to hand by the Fathers We confesse with Athanasius that the wordes unbegotten or â—oessentiall are noâ— written but yet the Doctrine signifiâ—d by these words as we have * Sect. 4. Divis 1â— formerly shewed is written in other words Is the doctrine unwritten because the word is unwritten And is the Doctrine not taught in Scripture because it was preserved in the Church and delivered by Tradition from hand to hand â— Athanasius shall answere for us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Epistol de Senten Dionys con Ariaâ— Although I cannot find that word in the Scriptures yet gathering the Doctrine ouâ— of the Scriptures I knowe that hee that is the Sonne and the Word cannot be of an other substance then the Father Lastly * Idem in Epist ad ubique Orthodox The constitutions of the Church saith hee are no novelties lately brought in but they were delivered by our first Fathers Neither did our Faith now beginne but it descended from our Lord by his Disciples unto us When the Arian persecution was so hote against the Catholickes as that Athanasius was thrust out of his Bishoprick and an Arian by Simonie purchased it then this holy Father wrote this Epistle This made him complaine Reply p. 140. that the Constitutions of the Church were overthrowne and a new faith set up by these Intruders What doth this make for unwritten Traditions If it be because the Church hath Constitutions wee graunt it but these are nihil ad rem no points of faith If it be because our Faith descended from the Lord by his Disciples unto us wee graunt this likewise but what is this Even the forme of wholesome Doctrine contained in the Scriptures as it was taught first by the Disciples of our Lord and after preached vivâ voce by the Church Wee plead for the same Faith which was at onâ—e delivered unto the Saints We acknowledge no faith but that which from Christ by his Disciples is descended unto us And wee deny that the Church in after ages had any power to coyne a new Article of faith With you are the Novelties Traditions of a later invention not so old as from the time of Athanasius nor descended from our Lord by his Disciples You have coyned many new Articles of faith What will you say for your Ecclesiasticall Traditions which you make to be of the same faith authority with the written word By the judgement of Athanasius they cannot be points of faith Because our faith descendeth from the Lord by his Disciples unto us S. Ambrose * S. Ambros offi l 1 c. 23 The things which wee finde not in the Answer Scriptures how can we use them And againe * Idem in virgin instit c. 11. I read that hee is the first I read that he is not the second they who say hee is the second let them shew it by reading S. Ambrose instructing Churchmen how they ought to Reply p. 140. carry themselves in their conversation propoundeth the question whether they may use such pleasant mery jests in their speech as the Philosophers doe commend Whereunto he answereth negatively in these words The things which we find
4. c. 8. He speaketh of the Scripture And S. Augustin approveth of his admonition h Aug. de bapt cont Donat. l. 5. c. 26. That which Cyprian admonisheth us That we should have recourse to the fountaine to wit to the Apostolicall Tradition that is best and ought to be done So that in S. Augustines judgment this point may be determined by the Scriptures He accounted the testimonie of the Church one good meanes but the testimony of the Scripture the best meanes to judge it by The 10th is this * Aug. in Psal 57. The truth surely harboureth in the belly Reply p. 148. of the Church The truth is while Christ is the head and husband of the Church truth must needs harbour in the belly of that Church but if Antichrist become the head husband of a Church truth cannot harbour in the belly of that Church The man of sinne the Sonne of perdition doth set as God in the Roman Church which was once â— The â— Thes 1. 4. temple of God He equalizeth all his Decrees and his Cathedrall voyce with the voyce of God sounding in the Scriptures She was along while like a woman sicke of a timpany or some swelling disease and at length brought forth a monster k Nec Deus es nec homo quasi nevter es inter utruâ—que Clemen proem in Glos Neither God nor man but a nevter betweene both And this monster is the Father of this monstrous doctrine of unwritten Traditions The 11th followeth * Aug. epist 56 The whole height of authority and light of reason for the reparation of mankinde consisteth Reply only in the saving name of Christ in his one onely Church As we give unto God the things which are Gods so to the Church the power belonging to her that is the supreame power and absolute authority unto Godâ— and under God a subordinate power and ministeriall authoritâ—â— unto the Church And this is all which S. Augustinâ— meaneth He addeth the 12th * Aug cont Fausâ— Manich l. 11. c. 2. Thou seest of how great forcâ— in Reply p. 149. thâ—â— matter the authoritie of the Catholicke Church is which by the orderly succession of Bishops from the most assured soaâ—â— of the Apostles unto these our dayes and by the consent of so many nations and people is confirmed As in all things wee give due respect unto the authoritie of the Catholicke Church so likewise we doe in this point of which S. Augustine speaketh which is of the truth of holy Scripture that it is the word of God We confesse the authority of the Catholicke Church is of great fâ—rce to confirme our faith in beleeving which is the Scripture and what is the true meaning of it yet her authority extendeth not it selfe so farre as to adde unwritten Traditions to the Scripture or to give any other interpretation of the Scriptures then is contained in them Her authority is one meanes but noâ— the onely meanes to confirme this point for in the same place S. Augustine sheweth that there are other meanes likewise as Searching into other copies of the Scripture and comparing the copies with the originall And yet this is nothing to the Roman Church it is not the Catholicke Church in it there is no orderly successioâ— if there be it is not from the most assured seats of the Apostles but from a doubtfull seat of an Apostle in it the consent of nations and people is not to be heard but onely the voyce of the Pope is to be regarded And to make up his Bakers douzen hee concludeth with this * Aug. cont Iul Pelag. l. 2. cap. 1. It is necessary that all Christian people preferre the judgment Reply pag. 149 and testimonies of holy Fathers before your Novelties and choose rather to adheare unto them then unto you I should but slander you with an action of truth if I should say Popery is a Novelty Vnwritten Traditions are novelties We have ever preferred the testimonies and judgements of holy Fathers before such Novelties and if wee will adheare unto them we cannot adheare unto unwritten Traditions You preferre Novelties before the judgements and testimonies of the holy Fathers The Popes Cathedrall voyce is preferred before the judgements and testimonies of all Councels and holy Fathers and this is a Noveltie never heard of untill it was hatcht of late noâ— much aboue an 100. yeares since in the Lateran Councell l Melch Canus Ioc theolog l. â— c. 5. In generall Councels saith a flatterer of the Pope matters are not to be judged by the number of suffrages but by the weight Pondus autem dat summi Pontific is authoritas but the authority of the Pope maketh up the weight So that among the Fathers and in Councells hee hath not onely a negative voyce to stop that which they conclude but even a divine voyce farre transcendent aboue them all As Pharaohs leane kine eat up the fat so hath he eaten up the authoritie of Church and Fathers And as Iacke Cadâ— would have all written law banished that the law might proceede out of his mouth even so dealeth the Pope Thus we have sifted your â—eapâ— and finde it but chaffe and cast up your number and finde it nothing but cyphers The testimonies are weapons whereby Heretickes and Schismaticks such as deny the true doctrine of the Church may be wounded and put to flight but unto us who defend S. Augustines doctrine they are defensive and not offensive And if dropping of testimonies out of S. Augustine might beare away the bell I dare hazard the game upon it to drop three for one but I dare not take that liberty unto my selfe as the Iesuite doth to be both Respondent and Opponent least I should be censured for gresling from the right rule of answering wherefore I tie my selfe to answer those testimonies which follow * Chrysol ser â—5 S. Peter Chrysologus A Christian minde knoweth not Reply p. 149. how to dispute against such things as are strengthned by the Tradition of the Fathers 21. The same Christian minde is in us for we dispute not against such things Chrysologus his sermon was upon that text of S. Iohn * Ioh. â— 1. There was a Feast of the Iewes This gave him occasion to discourse of holy dayes and specially of such fistivall dayes as were strengthned by the tradition of the Fathers and long continuance These we account as ordinances of the Church and give that respect unto them as is due but we dare not give them that authoritie which belongeth to the word of God as to be points of Reply p. 149. faith or necessary doctrines S. Leo affirmeth * Leo serm â— Thâ—t true learning doth acknowledge and piety doth embrace that which Tradition hath long since dâ—creed and custome hath established * Leo de Iejun Pentecost Neither is it to bee doubted but whatsoever is observed by the
Fathers speaking of the Scriptures as they are Reply p. 168. compared with the writings of men which are but of humane authority say that the Scriptures alone have the prerogative of undoubted truth our Adversaryes give forth that the Fathers hereby doe reduce the certainty of all truth unto the sole Scriptures absolutely 9. As comparisons are odious especially with the Scriptures so this observation is ridiculous we have oft shewed that the Fathers doe give unto the Scriptures not only a coÌ„parative certainty infallibility above the writings of any Doctors whatsoever but likewise do attribute unto them the only assured certainty and the absolute infallibility When S. Peter saith e 2. Pet. 1. 1â— Wee have a more sure word with what doth he coÌ„pare the certainty of the Scriptures only with the writings of the Doctors of the Church No but even with this voyce or unwritten word when it was first spoken This is my welbeloved son Then it was not certaine whether it were the voyce of God or no it might have beene the voyce of an Angell but at that time the writings of the Prophets concerning Christ were more sure because there was more certainty assurance that the Scriptures were the word of God then that this voice was the word of God S. Peters supposed successor holdeth many unwritten Traditions such as God never spake such as the Doctors of the Primitive Church never delivered unto him and all those he would have to be as sure and certaine as Gods written word And suppose the Doctors of the Primitive Church had delivered these Traditions are they therefore as certaine and infallible as the Scripture The Iesuite affirmeth it * Pag 171. if truely figured These Traditions being corroborated by the written attestation of the Saints and holy Doctors this is a warrant of it selfe infallible and undâ—â—bted The Cardinall denyeth it even in this his observation for he granteth us that though the certaintie and infallibilitie of all truth is not to be reduced onely and absolutely unto the Scriptures yet hee holdeth that the Fathers did esteeme the Scriptures to bee more certaine and infallible then the â—ritings of the Doctours of the Church or writings of humane authoritie Here is Manasseh against Ephraim and Ephraim against Manasseh and both against the truth The written attestation of the Doctors is the best authority which the Iesuite can produce for unwritten Traditions thiâ— written attestation is not so certaine infâ—llâ—ble as the Scripture as the Cardinall confesseth then the consequence is sure that unwritten Traditions are not as certaine infallible as the Scripture consequently the certainty infallibility of all doctrine must be reduced only absolutely to the Scripture As for the obedience due unto the commandements of the King given onely by word of mouth whensoever it is proved that God gave necessary commaundements onely by word of mouth which are not written and that the unwritten commandements of the Roman Church are the same wee will give obedience to them 4. When the Fathers disputing with Heretickes doe Reply pag. 168 argue as they say adhominem that is when they urge them out of their owne erroneous principles and provoke them unto the sole authority of the written word our Adversaryes step forth and will have this kinde of arguing to bee universall withall whereas this is the conclusion to bee draweâ— from hence Therefore the Fathers admitted no meane to bee with the Heretickes for tryall of true doctrine but onely the Scriptures For the Heretickes for the most part in the beginning of their disputations would disavâ—w all authoritie of Tradition and of Church save onely that of the Scripture c. Therefore the Fathers to keepe their noses to the grindlestone did onely presse them with Scripture 10. This observation is a very heape of untruths 1. That the Heretickes for the most part in the beginning of their disputations were accustomed to reject Tradition and to flye unto Scripture onely As the Heretickes were many and their opinions different so their practice was diverse the Cardinall cannot prove that tenne of the hundred in the beginning of their disputations did renounce Tradition and onely betooke themselves to Scripture It was rather their practice to alledge Tradition of their owne and never to forsake that fastnesse untill they were beaten out of it They were as earnest pleaders for unwritten Traditions and as great enemies against the Scripture as our Adversaries are or can be And therefore in regard of the first they were stiled f Hieronym l. 2. in Eâ—av c. 3. Deutorotae Tradition-mongers and in regard of the latter they were called g Tertullian de resurrect carâ— Lucifugae Scripturarum owles flying from Scripture 2. That it was an errâ—neous principle in the Heretickes to flye only unto Scripture I reade of the Fathers condemning of Heretickes for flying from Scripture for not understanding the Scriptures for misinterpreting of them but I never read where they were condemned by the Fathers for flying to the Scriptures It is true that the Iewish Cabbalists would reproach those that were given unto the Scriptures with this nickname of Karaim as Roman Traditiâ—n-mâ—ngers call us Scripturiaâ—s but the Fathers never accounted it an error S. Augustine hath cleared this to be no error in coÌ„mending h Aug l 5 cont Donat. c 26. Cyprians appeal unto the Scriptures i Aug. epist 1â—2 this maketh men hereticks saith he nor because they do not contemne but because they do not understand the Scriptures These two untruthes we have * Sect 7. Div. 7 already fully confuted 3. That the Fathers admitted no other meane for tryall of true doctrine with the Heretickes but onely Scripture I will not question the truth of this conclusion because it serveth to our purpose 1. To shew that this is no erroniâ—us principle to flye only â—nto Scripture 2. It overthroweth what the Iesuite affirmed * pag. 153. 156. that the Fathers still produced unwritten Traditions against the Heretickes and that they made Tradition and not Scripture the onely meanes whereby to try true doctrine with Heretickes 3. It manifestly declareth what the Fathers thought of the sufficiencie of Scripture seeing they durst try the points in controversie betweene them and the Heretickes even at their owne weapons and by their owne principle supposing Scripture to be their weapon and their principle As therefore the Fathers dealt with the Heretickes pressing them onely with Scripture so might wee deale with you but we have beene content to bee tryed both by the Scripture and by the Tradition of the Church delivered by the mouth not onely of twelue but also of CCCXVIII Fathers giving their verdict against you 5. When the Fathers doe dispute of a custome or question Reply pag. 169 not yet determined by the Church and consequently Tradition cannot be alleadged for the same then the Fathers provoke their Adversaryes unto Scripture onely And
Scriptures and the Fathers and finde this for truth that Christ and his Apostles taught no unwritten Traditions If they did so what is this to the purpose unlesse the Iesuite can proove that the unwritten Traditions of the Romane Church are the same which Christ and his Apostles delivered They pretend that they are so so they doe in their miracles which are but coozening and juggling trickes of Leiger de maine so they doe in their reliques which are but grand impostures as the Angell Gabriels feathers our Ladyes smocke S. Peters chayne and the like these I beleeve are as true reliques from them as their Traditions are the same which Christ and his Apostles taught And as they are so is their authoritie which is the subject of his next Section wherein wee are to examine SECT III. VVhether unwritten Traditions are of equall authoritie with the written word 1. NOne but a Non ens would say that a Non ens can be of equall authority with the written word when as Bellarmine confesseth that a Bellarm. de â—erâ—o Dei l. 4. c. â— All Traditions are not of equall authority among themselves but without any distinction whatsoever this Iesuite would have them all to be of the same authority among themselves and of the same authority with the written word and the truth is they are no more worthy to be compared with the written word then b Ier. 13. 28. chaffe with wheat then drosse with c Is 1. â—2 silver The Iesuite hath already granted this * pag. 116. That the rites and ordinances of the Church are grounded only upon humane right and now he contradicteth the same that they are of divine right even equall with the written word and for this opinion he Reply p. 120. boasteth of Plaine Scripture and the uniforme consent of ancient Fathers It is no new thing to heare the enemies of the truth clayming the Scripture and the Fathers to be theirs after the same manner the Heretickes boasted that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 5. hist c. 27. The Fathers and the Apostles held taught the same things which they said First let us heare his plaine Scripture * â— Thes â— 15. Therefore brethren stand fast and hold the Traditions which you have beene taught whether by word or by our Epistle This Text is no lesse then ten times alledged by him and once for all I returne this Answer to it Those Traditions are Reply pag. 121. written and not unwritten Doctrines S. Paul declareth his continuall practise e Act. 26. 22. Hee witnessed both to small and great and therefore to the Thessalonians none other things then those which Moses and the Prophets did say His doctrine delivered at Thessalonica was taken f Act. 17. 2. out of the Scriptures And suppose it was not written in the Olde Testament yet it might be written in the New by himselfe or by some other of the Apostles What he taught the Philippians by word of mouth the g Philip. 3. 1. same things he wrote afterwards unto them in his Epistle And unto the Thessalonians he wrote those things h 2. Thess 2. 5. which he first told them and i 2. Thess 3. 10. which he first commanded them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle signifieth aswell both as whether and it is not onely disjunctive but very k 1. Cor. â—1â— 1â— c. 15. 11. Coloss 1. 20 Rom. 14. 8. oft conjunctive By which the meaning of the Apostle is declared to be this Holde fast the Traditions or the doctrines which have beene taught you both by word of mouth by Epistle The matter taught was the same although the manner of teaching was different both by word of mouth and by Epistle S. Ambrose expoundeth it thus l In Traditione Evangelij standum ac perseverandum monet Ambros in 2. Thess He admonisheth them to stand to persevere in the Tradition of the Gospell And Gretzer your Great Sire defending Bellarmine defendeth this interpretation that it might be the same doctrine which S. Paul delivered by word of mouth and by Epistle and giveth this instance for it m Sicut eadem fides quae confirmata olim fuit per Circumcisionem Pascha quae nuÌ„c coÌ„firmatur per Baptismum Coenam Gretz defens Bellarm. l. 4. c. 5 Even as it was the same faith which was formerly confirmed by Circumcision and the Passeover which is now confirmed by Baptisme and the Lords Supper It is most manifest by the precedent words that the Apostle speaketh of such Traditions as helpe to keepe out u 2. Thess 2. 3. The man of sinne the sonne of perdition It cannot then be that he should speake of unwritten Traditions because Popish Traditions are the onely key to let him in 2. To prove the uniforme consent of the Fathers he first alledgeth S. Chrysostome * Chrysost in â— Thess By this saying of S. Paul it is manifest saith S. Chrysostome that the Apostles did not Reply pag. 121. deliver all things by their Epistle but that they delivered many things without writing which are as worthie to be beleeved as those things which they left written We yeeld unto this that the Apostles have not delivered all things by writing And I will graunt more unto the Iesuite that the Apostles have not delivered all things by Epistle or by word of mouth which are and may be observed in the Church as all the rites and ceremonies of it and those are the things of which S. Chrysostome speaketh of things indifferent Concerning necessary things writing upon the same Chapter these are his words o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3 in 2. Thes â— All things are cleare and true which are in the holy Scriptures all necessary things are manifest But that those things which are not necessary and are delivered without writing should be as worthy of faith as those things which are written this is one of his many hyperbolicall speeches it is rather a flourish of his Rhetoricke then a truth in Divinity S. Basil saith * Basil de Spirit Sanct. c. 29. I hold it to be an Apostolicall doctrine that Reply we adhere unto unwritten Traditions in proofe whereof he alleadgeth Scripture The Author is suspected but I passe by that for the present I hold with the Author that it is fit to yeeld unto such unwritten Traditions as he writeth of and those are onely rituall and not doctrinall Unto these we doe yeeld not as unto the word of God which is of divine power and abideth for ever but as to the Lawes of men which are of humane right and mutable according unto time place And in proofe of the lawfull use of those we oft cite Scripture as that Author doth In the next place he alledgeth * That of Epiphan is answered Sect. 2d. Divis 10. lit â— S. Hierome
p. 164. alledge not onely the same Text which ancient Heretickes alledged but also directly in the same sense When S. Augustine urged Maximinus the Arian with unwritten Traditions hee received this Answer from him * Aug. l. 1. cont Max. These sayings which are not in Scripture may not be received of us seeing our Lord warning us doth say Without cause doe they worship me tâ—â—ching for Doctrines the commandements of menâ—â—â—nd is not this selfe-same text the first which you in like manner produce against unâ—ritten Traditions 6. S. Augustine did not urge Maximinus with unwritten Traditions they disputed of unwritten sayings not of unwritten but of a written doctrine by unwritten sayings he urged him Wherefore we say for our selves it is a directlye for directly in the same sense wee alledge it not We alledge it against unwritten Doctrines not against unwritten sayings as that Arian did and we receive unwritten sayings which are not in Scripture although wee refuse to receive unwritten Doctrines This is a verball argument taken â— verbis ad res How can it be in the sâ—â—â— sensâ— and against the same truth when we receiuâ— both the saying and the Doctrine rejected by that Arian Irenaus and Tertullian doe openly make it knowne that the Valentinians Gnosticks and Mareionits condemned unwritten Reply pag. 156 Traditions Hilarie Epiphanius and Augustine doe testifie the same of the Arians S. Basil of the Eunomians The Donatists pleaded onely for Scripture denying the authority of the Church and of Traditions and yet S. Augustine still pursued them with unwritten Traditions 7. In all this the Iesuite harpeth upon three strings 1. That the Hereticks did plead onely for Scripture 2. That they rejected unwritten Traditions 3. That the Fathers pursued them by unwritten Traditions To the first I answer suppose it were so that the Heretickes did plead onely for Scripture are they therefore Heretickes that doe the same What then shall we say of the Fathers who were as earnest to try all controversies by the Scripture as the Heretickes were This maketh men Hereticks saith S. Augustine i Non quod Scripturas non contemnunt sed quod eas non intelligunt Aug. Epist 222. Not because they fly to the Scriptures but because they understand them not The Fathers did not condemne the Hereticks for appealing unto Scripture but as we haâ—â— shewed out of Irenaeus Tertullian for speaking disgracefully of it that truth could not bee knowne out of Scripture by them that were ignorant of Tradition because all things were not delivered in Scripture Theodoâ—et setteth forth the practice of the Heretickes in this manner Å¿ S. vides ni petitisè Scripturis demonstrationibus stultitiam suam constringinum Scripturae recusant scopum usum Si quando vero putart nudum aliquod effatum à genuinâ recisum Orationis sene ad suum propositum accommodant â—uis confirmandis Theodor in opusc cont vanas haeres Whensoever they saw that their folly was discovered by demonstration taken out of the Scriptures then they denyed the scope and the use of Scripture And if at any time they thought that there was any bare saying which being severed from the 〈◊〉 meaning might servâ— for their turne that they made use of to confirme their opinions Yet whensoever they appealed unto Scripture the Fathers accepted of the challenge and â—ought with them at those weapons l Lapidandoâ— esse Haereticos Scripturarum argumeâ—tis Athan. Orat. coâ—t Arâ—an They accouÌ„ted the Scriptures to be the touchstone of truth Heretickes are tâ—â—e stoned with the arguments of Scripture saith Athanasiâ—â— u Sicut salâ—atâ—r vâ—rbo doctrinae suae silentium imposuit Sadducâ— is sic â—aeient Christi imitatores exâ—mplis Sâ—rit turarum quibus oportet secundum sanam doctrinam omnem voâ—em abmâ—â—es ere hâ—raonis Origen tract 23. in Mat. As our Saviour by the word of his Doctrine put the Sadduces to silence so must we by the examples of Scripture if we will be the fâ—llowers of Christ by the which according unto sound Doctrine wee ought to stop the mouth of every proud Pharaâ—h saith Origen S. Augustine did not reject the appeale of the Donatists unto Scripture as if it were coraâ— non Iudice but commendeth it as the best way as appeareth by his Answer unto x Aug. l. 5. contra Donat. c. 2â— Cyprians appeale in the same point unto the same Iudge and by his severall Answers to the Donatists themselves y Sunt libri dominici quorum authoritatiutrique consentimus ibi quaeâ—anius ecclesiam ibi discutiamâ—s causam nostram Idâ—â— de unitat â—cles cap. 3. There are the bookes of the Lord unto whose authoritie wee both submit in them let uâ— seeke for the Church by them let us examine our cause And againe in his sixth Chapter Reade this out of the Law out of the Prophets out of the Psalmes cut of the Gospels and Epistles reade it and wee will believe it The hope of prolonging the controversies of tiring the Orthodoxe this moved the Heretickes to appeale to the Scriptures that so the sentence might not finally passe against them as if the Iesuite being questioned before an inferiour Iudge for his Religion should appeâ—le unto his Majestie to gaine time thereby And as wee see some men that love trouble appealing from Court to Court to vexe their Adversaries though their cause bee never so bad S. Paul z Act. â—5 â—â— appealed unto Caesar so did his enemies was Caesar therefore no sufficient Iudge In like manner as the Fathers appealed unto Scripture so did the Heretickes Is therefore this practice evill Or is the Scripture therefore no sufficient Iudge The more doe appeale unto it the more witnesses there are of the sufficiency of it Origen giveth this reason why the Tempter used Scripture a Origen 〈◊〉 3. in Luc. Because if hee had spoken without booke his words could have had no authoritie You may aswell say that we learned this doctrine from the Devill as from Heretickes It is a truth which the Fathers have taught which the Heretickes acknowledged and the Devil believeth it and he is worse then an Heretick then the Devil that will deny it To the second I answer As all Heretickes rejected not Traditions so all that reject Traditions are not Hereticks Traditions are either written or unwritten they rejected some written Traditions and those were points of faith else they could not be Heretickes but all poinis of faith necessary for all to know as the * pag. â—4â— Iesuite hath confessed are expressed in the Scripture He nameth the Valentinians Guosticks and Marcionites and these taught against the nature of Christ and against the resurrection and the like as he confesseth Againe the Arians and the Ennomians and they taught against the Deitie of Christ and of the holy Ghost And for the Donatists they taught against the unitiâ— of Bapâ—ismâ— All these we have proved to bee written Traditions rejected
c. 2. of Carthage declareth the single life of Priests to bee a thing necessarie and an Apostolicall Tradition 6. His assertion and this instance hang together like pibles in an halter necessary doctrines or points of faith are perpetually the same but Priests abstayning from marriage hath not beene perpetually so from the beginning it was not so I could alledge inâ—inite testimonies of antiquitie to proove that the Priests in the Primitive Church were allowed to marry our adversaryes n Alphons de Castro l. 13 advers haeres confesse the same Howsoever some of them alledge Scripture to prove it and others Apostolicall Tradition yet the most of them according to the doctrine of the Councell of o Conc. Trid. â— 24. Trent account it to be onely an ordinance or institution of the Church so * Scotus in 4. Sent. dist 36. Aquin. 2. â—dae q. 88. ar 11. Cusan epist â—â— de usu coÌ„mun Panorm extra de Clericis conjug cap. Cùm olim Peres de Tradit part 3 tia consider de voto contined art 4. Scotus Aquinas Cusaâ—us Bellarmine Panormitane Peresius with many others And in regard of the great inconveniences which come thorough the single life of Priests the two latter as Panormitane a great Canonist and Peresius a great Bishop thinke it necessary that this custome were altered Bernard saith truely p Bernard in Cant. serm 66. Take away honourable marriage out of the Church and the unpolluted bed and doe you not fill the Church with fornicators incestuous persons uncleane effeminate and Sodomiticall persons As for Eâ—sebius he did not thinke that single life was a vertue in a Priest or that it was necessary for his salvation no more then S. Paul did thinke it necessary for every man in saying q 1. Cor. 7. 1. It is good for a man not to touch a woman And againe r Ibid. vers 26. It is good for the present necessity This is S. Pauls meaning it is good in regard of the troubles and cares which accompany marriage not in regard of any commandement from the Lord. Eusebius speaketh to the same purpose first he commendeth that supernaturall state or manner of life which is like unto that of the Angels in Heaven who neither marry nor are given in marriage have no cares of the world no children no possessions this manner of life hee commendeth very much Then concerning Priests he saith not that this state or manner of life is necessary but that for the avoyding of cares and troubles of the world this manner of life is necessary This is all that caâ— be gathered out of that passage of Euscbius And this is no more then the Scripture teacheth us Å¿ Maâ—th 19. 12. 1. Cor. 7. 7. He that can receive it let him receive it And S. Paul would have all men â— to bee unmarried and as himselfe was if they have that gift of God The Councell of Carthage requireth Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe chastity temperance or sobrietie What is this for single life These vertues are required of them in the Scripture and may better be observed in marriage then in a single life Behold how the Iesuite corrupteth antiquity â—hat he may have some shew of defence for this corrupt Tradition which is no Apostolicall but a Papisticall or a u 1. Tim. 4. 3. Diabolicall Tradition It crosseth the truth of the Scripture x 1. Cor. 7. 2 To avoyde fornication let every man have his wife And y Heb. 13. 4. marriage is honourable among all men How can it be an Apostolicall Tradition when some of the Apostles were z Math. â— 14. marryed and put not off their wives after they were a 1. Cor. 9. 5. called to the office The Iesuite seemeth to confesse * pag. 158. that a Bishop may bee husband of one wife Marriage is so precious saith b Chrysost hâ—m â— in Tit. Chrysostome that it hindereth no mans promotion to the Episcopall chayre Our Adversaryes teach the contrary and hold it to bee c Coster enchirid art de coe libat A greater sinne for a Priest to marry then to commit fornication And thus ex unguâ— leonem by the print of Herculâ—s foot you may judge of his whole body by this one Tradition you may judge of the rest and so see how like the Traditions of the now Romanâ— Church are unto those things which the Apostles delivered unto the Primitive Church 7. The Iesuite finding no helpe from the Fathers flyeth for succour unto the writings of Cardinall Pervon from whom hee borroweth these sixe observations following 1. When the Fathers speake of the sufficiencie of Scriptures Reply p. 167. in one point our Adversaries extend it unto all points of faith The Fathers disputing against particular errors doe oft use such a medium to confute them as may serve to confute all other errors Tertullian his generall proposition Whatsoever is not written is accursed with a woe extendeth it selfe not onely against Hermogenes his error but likewise against all unwritten Doctrines The same I may say of S. Ambrose his argument against light talke in Church-men The things which we finde not in Scripture are not to be used This not onely condemneth that one thing but likewise all points of faith which are not found in Scripture In these two as in many others although the conclusion bee particular yet the proposition is generall and declareth the sufficiencie of Scripture in all points of faith 2. When the Fathers speake of a mediate sufficiencie of the Reply pag. 167 Scripture being attended upon by Tradition which uttereth that by retayle which the Scripture propoundeth in grosse and serveth as a kâ—y or as an interpreter of the same they apply it to an immediate sufficiencie 8. A mediate and an immediate sufficiencie is a grosse distinction to proceed from a learned Cardinall for a mediate sufficiencie is meerely an insufficiencie Athanasius hath taught us that the Scriptures have a selfe-sufficiencie for the discoverie of truth If any part of this sufficiencie be given unto Traditions where is the selfe-sufficiencie This pedlar-like phrase of uttering by retayle what is propounded in Scripture in grosse befitteth not the mouth of so great a Cardinall ye are like them of whom S. Paul speaketh that make d 2. Cor. 2. 17. merchandise of the word of God uttering by retaile that which is not in the Scriptures The Tradition of the Church which serveth for a key to open the meaning of the Scriptures is to be received this concerneth the manner of teaching not the matter taught but when men will open the wrong doore with this key will utter by retaile rotten warâ—s if any in stead of bread will give a stone in stead of fish will give a serpent in stead of the sincere milke of the word will teach bloody doctrin this is damnable and of this the Church of Rome is guiltie 3. When the