was great reason to take away marriage from Preists but there is greater reason to restore it unto them againe And so we proceede to his next Section the title whereof is this SECT VIII For what cause all Heretickes have beene accustomed to reject Apostolicall Traditions WHen I first read the title of this Section I expected no other stuffe then I finde therein even a deale of bombaste to stuffe it out And as the title is a digression so the whole Section consisteth of three digressions from the Question The 1. is of the affinity of Heresie and Idolatrie The 2. about the Interpretation of Scripture The 3. is touching the Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradition Concerning the 1. he beginneth thus The Reader must observe that Heresie is a kinde of Idolatry Reply pag. 15â— for as S. Cyprian observeth * Câ—prian de unit Eccles the enemy of mankinde perceiving how by the comming of Christ and by the preaching of his faith men were drawen from Idolatrie unto the true service of God he be thought himselfe how by a new illusion he might entrap poore soules under the very title and profession of Christianity Heereupon saith S. Cyprian he invented new Heresies and Schismes We confesse all this and are able to prove that with you are these things Idolatrie Heresie onely the title of Christianity or a shew of Godlinesse There was never greater Idolatry among the Heathens then is at this day defended in the Church of Rome for which cause namely for her Idolatry S. Iohn compareth her unto a Revel 11â— Egypt This is descended unto her from the ancient Heathens as this Heresie of unwritten Doctrines to perfect the rule of faith is descended unto her from the ancient Heretickes As for the title of Christianitie and the outward forme of Godlinesse this is all you have to bâ—agge of ye are wolves in sheepes skins ye have the hornes of the Lambe but the voyce of the Dragon as S. Iohn b Revel 13. 11 describeth you Ye speake lyes in hypocrisie as if they were truth And the mysterie of iniquity that is the covâ—rt of pietie is the onely meanes whereby ye entrap poore soules To free themselves from Idolatry he giveth a strange description of it Idolatry placeing a senselesse creature in Gods stâ—â—d doth Reply pag. â—59 give religious worship thereunto A senselesse description and yet as senselesse as it is such Idolatry you are guilty of in worshipping of Idols of silver and gold and of brasse c. If a man worship the Devill is it not Idolatrie Yet he is no senselesse creature Your Demi god the Pope is an hereticall Idoll to whom that may well be applyed which you lay to our charge For he is set up on the altar of your soules and adored as God He is so far besotted with a selfe-liking of his owne opinion that he treadeth under-fooâ— all other authority both divine humane as the power of Scripture of Fathers and of Councels which are nothing without him and he farre above them And yet because he hath some apprehension of the authoritie of holy Scripture â—nd finding it plyable to his humor he admitteth no other Interpreter thereof but himselfe Hence it commeth that these places must needes be understood of him c Concil Later Sess 9. All Kings shall worship him Psal 72. 11. All power is given unto him in heaven and in earth Math. 28. 18. This is the hereticall Idoll whose essentiall parts are Heresie and Idolatry 2. His second digression is about the Interpretation of Scripture and therein hee pusâ—eth himselfe to shew by what meanes it must be interpreted and by what meanes it must not be interpreted It must be Apostolicall Tradition which the ancient Fathers alwayes have taught to bee the certaine â—ule whereby Reply pag. 159 we must finde out the assured sense and mâ—aning of the holy Ghost speaking unto us in the Scripture * Vincent Liâ—in c. 1. Inquiring often saith Vincentius Liâ—inensis with great care of very many holy and learned mâ—n in what sort I might by a certaine and as it were by a generall and regular way discover the truth of the Catholicke faith from the falshood of hereticall perversitie I received still this answere from them all that if I would finde out the deceit of uprising Heresies c. I must fortifie my beleâ—â—e with two things first by the authority of Holy Scripture next by the Tradition of the Catholicke Church But seeing the Canon of Scripture is perfect and sufficient to it selfe for all things what need is there of the authoritie of the Ecclesiasticall interpretation to be joyned with it Because the Scripture is so profound that all men doe not take it in one and the same sense c. If you will stand to the judgment of Vincentius the controversie is thus determined by him 1. That the Canon of Scripture is perfect and sufficient to it selfe for all things Hee beleeved a selfe-sufficiency or an immediate sufficiencie so that there needed no unwritten Traditions 2. The Tradition which he alloweth is that kind of Tradition which we allow the Ecclesiasticall interpretation Not the interpretation of Hereticks of the Pope of the Roman Church but that of the Catholicke Church 3. The end of this kinde of Tradition is that Heresies might be discovered and confuted not to be a rule of faith nor to supply the defects of Scripture as if it were an imperfect rule 4. He doth not account it a good meanes to discover all Heresies but onely uprising Heresies as the Iesuite translateth it that is of new Heresies or Heresies lately sprung up d Ceterùm dilatatae inveteratae hâ—reses nequâ—quam hâc vià adgrediendâ— sunt â—â— quod prolixo temporum tractu â—onga his furandâ— veritatis patuerit occasio Idem de Haer c 39. For far-spread and inveterate Heresies are not to be dealt with all this way saith Vinceâ—tius because by long continuance of time a long occasion hath lyen open unto them unto the Hereticks to steale away the truth Majorum volumina vitiando by corrupting the bookes of the ancient Such heresies he would have coÌ„futed sola Scripturarum authoritate only by the authority of Scripture This â—eresie of unwritten Traditions is not now newly budded our Adversaries have received it from the ancient Heretickes and whatsoever the Heretickes did wee are sure our Adversaries have not beene backeward from corrupting the writings of the ancient they have fitted the monuments of antiquity to their opinion as the Tyrant used to fit his guests to his bed wresting them cutting them off and adding to them c Adscripta sunt Patribus quae ipsis nunquà m ne per quietem quidèm in mentem venerant Ludov. Viâ—es de caus corrupt art many things which the Fathers never dreamed of Yet we except not against this kinde of Tradition we have tryed examined unwritten Traditions by this
greater sinne for a Priest to be married to a wife then to live in fornication with many whores that it is worse for a Lay-man not to make his auricular confession once in the yeare then to live in sinne all the yeare that it is a greater sinne to eate flesh in Lent then to be drunken in the Lent and to breake a Saints day then the Lords day these Traditions are contrary and repugnant to the truâ—h of the holy Scriptures * Chrysostoâ—e and Hierome answered Sect. 3. Diâ—is â— Repâ—y pag. 128. Thirdly that our Traditions doe not any way derogate from the fullnesse or perfection of the written Word 3. Traditions are additions to the written word if they bee so then they derogate some way from the perfection of it for that that is perfect needeth no addition And this addition of unwritten doâ—trines to the written Word not onely crosseth the truth of the Scripture in the generall commaund which forbiddeth a â—evel â—â— â—â— â—euter 12 3â— Addition and Substraction but likewise derogateth from the perfection of it for if the Scripture be a covenant then b Gal â— 15. No man must adde unto it c Chrysost hom 12 in Philip. If it bee a Canon it admitteth neither addition nor substraction if it should it ceaseth to bee a Canon saith Châ—ysostome They rather bring unto us the whole complement of Reply pag. 1â—8 Scripture as this example follâ—wing will most plainely declare His Majâ—stie sendeth over into thâ—s Kingdome our of his trustie Counsellours wiâ—h his Royall Letters unto his Subjâ—cts wher in hee prâ—scribâ—tâ— unto them not onely expresse Lawes himselfe but also commaundeth them to fullfill whatsoever shal be enjoyâ—ed them by his said Counseller to whom hee hath imparted his whole will and pleasure Can it bee said I pray you that the subjects of Ireland by obeying unto such things as are commaunded by the said Embassadour doe derogate any thing unto the fulnesse and perfection of His Majesties Letter This his royall argument like Goliaâ—â— sword shall undoe himselfe Be it to The Scriptures are the royall letteâ—s or the grand commission and the Church is the trusty frâ—â—nâ— the Embassadour or Commissioner Now I demauâ—d 1. Is not the authority of the Commissioner or of the Embassadour from his commission or his letters and not the authority of the commission or letters from the commissioner or Embassadour So if this similitude hold the authority or credite of the Church is from the Scriptures and not the authority or credite of the Scriptures from â—he Church 2. May not an Embassadour as many have goe beyond his commission and deliver things contrary to the trust committed to him and so become an Impostor So the Church of Rome is gone beyond her commission hath delivered these things which are contrary to the written word and in this she is a grand Impostor Similitudes are a weake foundation to uphold this pillar of Traditions upon which the weight of all other controversies doth depend especially such a similitude as this which wanteth feet to uphold it selfe 1. Kings of themselves know not all things which are fit for their subjects neither can they fore-see what passages will happen betweene their Commissioners and their people and therfore they are forced to leave many things to the discretion of their Embassadours but it is not so with the King of Kings hee hath revealed all things necessary for his people to the pen-men of Scripture and they according to that revelation have written all things d Aristot de Rhetor. l. 1. c. 1 The best Lawes saith Aristotle determine all things themselves and leave very little to the discretion of the Iudges The Law of God is the best and the most perfect Law how then can there be so many and so great things left to the discretion of the Church 2. The Lawes of Kingdomes are subject to mutation and addition so that his Majesty may send over Commissioners for this purpose but the Law of God is an e Revel 14. 6. eternall Gospell the faith of the Church was f Iude vers 3. at once delivered unto the Saints in the holy Scriptures as it is here confessed by the Iesuite In these letters it is true he hath expressed his Lawes and Commaundements himselfe yet forasmuch as all things are not so manifestly therein described that our feeble understanding may attaine unto the knowledge of his heavenly will by the same alone he himselfe commaundeth us to be ruled by his Church Can any Protestant say more God himselfe hath expressed his Lawes and Commandements in the Scripture And againe All things are therein described though not so manifestly This I confesse doth not derogate from the perfection of Scripture but it over-throweth the Iesuite and his cause because all things are therein described and there is onely required the interpretation of things obscure which no Protestant denyeth because all things are not therein so manifestly described 4. The truth hath convinced the Iesuite yet malice hath set his witts a raveing and his tongue a rayling on his Adversary of most grosse vanity of great madnesse of ostentation and of not touching the point at all But who can with patience endure to heare this animal bray thus It seemeth he is touch'd to the quick and that maketh him kick as if he were madde if he be not it is because his owne conscience is past feeling and yet he taketh upon him to be the Iudge of an other mans conscience He that citeth Scripture more for shew then to purpose taxeth his Answerer For alledging so little Scripturâ—â—◠〈◊〉 Reply pag. 119. and to so little purpose for bringing in his proofes out of Scripture so scanâ—ly who sometimes is puft up with no thing but Scripture The Roman Tradition mongers have lâ—arned the trick of the Iewish Cabbalists to call those of the adverse part Scripturians or men puft up with Scripture Call them as you will I had rather be filled with Scripture then with the puft-paste of Traditions or the puftcrust of humane inventions Neither is the most reverend Primate to be blamed for alledging in this point but a few texts of Scripture because brevity was the thing which he intended in the beginning of this Worke. If he alledged but one text to the purpose Chrysostome pleadeth 1 Chrysoâ—â—â— hom â—6 ad â—â—pul Aâ—â—otheâ— his excusetâ— What have I to doe with multitudes I had rather have one pâ—â—â—ious 〈◊〉 thâ—â— many halfe 〈◊〉 And I thinke a judicious Reader will like better of his little to great purpose then of the Iesuites great deale to little purpose But it is to little purpose for first that text of Matth. 15. In vaine doe they worship me teaching for Doctrines Reply pag. 119. the commaundements of men is farre from proving any thing against us seeing that by it onely such humane Traditâ—ous are reproved aâ— are repugnant to the Law of God 5. Iewish Traditions
therefore though they be glorious things in your eyes they are not holy That of Origen which the Iesuite alledgeth concerning the baptising of Children that it is a Tradition from the Apostles is * Sect. 4. divis 11. formerly answered Hippolytus the Martyr in his third Homily against the Heresie of Noetus There is one God whom we doe not otherwise Answer acknowledge but out of the holy Scriptures For as hee that would professe the wisedome of this world cannot otherwise attaine hereunto unlesse he reade the doctrine of the Philosophers sâ— whosoever of us will exercise piety towards God cannot learne this elsewhere but out of the holy Scriptures c. All this runneth upon the same straine with that which Reply pag. 13â— you even now produced out of Origen and therefore as you repeate the same so wee returne you the same Answer And withall wee desire you with this holy Martyr to understand whatsoever the Scriptures doe teach For they teach you to holde such Traditions as the Apostles gave whether by writing or by word They teach you to hearken unto the Church 4. Hippolytus here taketh the same oath with Origen both give their verdict against unwritteÌ„ Traditions This is the same strain upon which they run His answer unto that of Origen is already confuted if this be the same as indeed it is no wiser then the former but threed-bare and worne out at the elbowes I need not againe confute it It cannot fit with the wordes of this holy Martyr for as it were ridiculous to say The wisdome of this world may be attained unto by reading the doctrin of the Philosophers then to interpret this Not immediatly by reading their writings but mediatly by going to the living Philosophers So it is as absurd to say Our piety towards God may be learned out of the holy Scripture then to interpret this not immediatly out of the Scriptures themselves but mediatly by going to the Church Yea it is more absurd because the writings of the Philosophers are not so wel able to make a man wise for the world as the Scriptures are to make a man wise unto salvatioÌ„ The scriptures teach us to â—â—ld such traditioÌ„s as the Apostles gave but they taught the same doctrines both by Scripture and by word of mouth This maketh nothing for Popish Traditions such the Apostles never gave by writing or by word of mouth They teach us to hearken unto the Church when the doctrine of the Church is consonant with the doctrine of the Scriptures and not to hearken unto the Church when it teaâ—heth otherwise Å¿ Ien â—3 16. Thus saith the Lord of hostes Hearken not unto the words of the Prophets that prophesiâ— unto you and teach you vanity they speak the vision of their owne heart and not out of the mouth of the Lord. Athanasius in his â—ratian against the Gentiles The holy â— Answer Scriptures given by inspiration of God are of themselves sufficient for the discovery of Truth 5. This is an evident testimony directly opposite to the position of our Adversaries which they have learned from condemned Heretickes t Iren. l. 3. c. 2. That truth canâ—ot be found out of the Scriptures by them that are ignorant of Traditions And yet the Iesuite painteth this likewise with false colours answering First the Scriptures discover this truth That wee must Reply p. 139. â—old fast unwritten Traditions We have oft discovered this to be an untruth and for the better discovery of it wee will observe one thing more from the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Athanasius useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a mediate sufficiency as if the Scriptures were sufficient for the discovery of truth because they send us to the Church nor such a sufficiencie as needeth any other helpe as if the Scriptures were sufficient for the discovery of truth by having the helpe of unwritten Traditions joyned with them but as Lambine in his notes upon Aristotles Ethickes observeth u Plurâ—bus verâ—â—is haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui nulla respondet Latina est de claranda Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is qui â—â—s bonis contentur satisque copiosè instructus est quique nullas externas opes desiderat Lamb. in Arislot Ethic. â—â— c. 7. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expressed by more words for there is no one Latin word that can fully declare it He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is conâ—ent with his owne store and is furnished with enough and with abundant and desiteth no other helpâ— It is such a selfâ—-sufficienciâ— as is in the heavenly Kingdome of which Theophylact saith x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Ioh. 18. It is sufficient and needeth nothing Such then is the fulnesse and the selfe-sufficiencie of the holy Scripture that it hath store in it selfe it is fully furnished yea so abundantly that it needeth not the helpe of unwritten Traditions to discover any truth Athanasius here speaketh not of all Truth but of Two speciall Reply p. 130. points of faith onely to wit That Idols are not Gods and that Christ is the onely true God concerning which two articles he wrote thâ—se two bookes to Maearius And for the discovery of those two points the holy Father saith that the Scriptures are sufficient As in these two bookes to Macariâ—s he wrote of these two points and also of many other points for in the first he wrote of the deity of the Father of the immortality of the soule c. And in the second of Christs manhood his incarnation death resurrection c. So here he speaketh not onely of those two points but of all truth in generall that The Scriptures are sufficient for the discovery of truth And therefore in his Tractate of Christs incarâ—ation he taxeth them of great iâ—â—destiâ— which speakâ— the â—hings which are noâ— written Athanasius in that plaâ—e maketh mention not onely of the Reply p. 13â— holy Scriptures but also of the bookes of holy Fathers and to both doth he attribute this sufficiency forasmuch as a man by reading of those bookes may discover the true sense and meaning of the Scripture This is not the true sense and meaning of this Father In the words following though hee maketh mention of the bookes of the Fathers yet he never inteÌ„ded to impart any part of this sufficiency unto them or to make them equall with Scripture as you doe with Traditions but he declareth that they are good coÌ„menâ—aries or helpes for the understanding of the holy Scriptures His words are these There are also many bookes of the holy Fathers in which if a â—an imploy himselfe he may in some sort aâ—taine unto the interpretution of the Scripture It is one thing to say that by reading of the bookes of the Fathers a man may in some sort attain unto the interpretation of Scripture
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
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
which I will breifly repeat By the Majesty of the Speaker by the titles of the Bookes by the power of the doctrine in the conscience by the simplicity and purity of the stile by the truth of the predictions by the agreement in all things though written by sundry persons in sundry places and at sundry times by the perfection of it and by the testimony which our Saviour giveth unto the i Luc. 24. 27. old Testament k 2. Pet. â— 16. S. Peter to the Epistles of S. Paul and S. Paul to the whole l 2. Tim. 3. 17. Scripture By all these it is more then probable and credible that the Scripture is the word of God These are sufficient arguments to beget an acquired faith in any man if the m 2. Cor. 4. 4. God of this world hath not blinded his eyes so that he cannot n Psal 119. 1â— see the wonderfull things contained in the Law The naturall man is blinde and o 1. Cor. 2. 14. perceiveth not the things of God by his active understanding neither can he conceive them by his passive understanding although they be most evidently revealed and therefore God worketh in his owne an infused faith and openeth their eyes that they may see and beleeve this truth There is p In Scripturis est Sol justitiae August in Psal 80. in the Scriptures the Sunne of righteousnesse as S. Augustine saith a blinde man cannot see this Sunne no more then a blinde man can see the Sunne in the Heavens as therefore the eye of the body must be light that it may see the Sunne so must the eye of the soule be spiritually illuminated that it may see this Sunne of righteousnesse This is wrought outwardly by the word which q Psal 19. 8. giveth light unto the eyes and inwardly by the spirit which r 1. Cor. 2. 11. onely knoweth the things of God and worketh this by Å¿ Origen de Principijs l. 4. c. 1. working upon the spirit and the understanding as Ovigen sayth And when the heart is purified that a man doth the will of GOD then he shall t Ioh. 7. 17. knowe whether the doctrine bee of GOD or no. And as a friend knoweth the voyce of his friend so the spouse of CHRIST and the sheepe of CHRIST know his u Cant. â— â— Ioh. 10. 4. voyce These are the meanes by which wee know the Scriptures to be the Word of GOD by which we know what bookes are canonicall and which are counterfeit And for the manifestation of this truth we doe likewise allow the testimony of the Church these cautions remembred 1. The testimony of the Church is one but not the onely meanes He that knoweth the Sunne to bee the Sunne onely because he is told so and hee that knoweth his horse to be his horse onely because the hostler telleth him so is as wise a man as he that knoweth not the Scripture to be the Scripture but onely because holy Church telleth him so I will demaund one thing of this Iesuite if a man deny the Scripture will he not convince him by the authority of the Church which testifieth for the Scripture And if he deny the testimony of the Church will he not convince him by the authority of the Scripture which testifieth for the Church Thus is he forced to daunce in a circle and in the end to bring all conclusions to be proved by the Scripture We rather hold that the Scripture is the onely meanes to know the Church by then that the Church is the onely meanes whereby to know the Scripture So saith the Authour of the imperfect Worke upon Matthew x Anteâ— multis modis â—stendebaâ—ur quae esset ecâ—lesia Christ quae gentilitas nunâ— autem nullo modo cognos cituâ— volentibus cogâ—oscere quae sit ecclesia Christâ— nisi tantummodò per Scripturas Hom. 49. In former times there were many wayes whereby to know which was the Church of Christ and which was Gentilisme but now if a man would know which is the Church of Christ the Scripture is the onely meanes whereby to know it And S. Augustine sheweth us where we must seeke for the Church y In prâ—scripto legis in Pro phetarum praedictis in Psal morum â—antibuâ— in ipsius pastoris vocibus in Evargelistarum praedicationibus laboribus hoc est in omnibus canonicis sanctorum librorum authoritaâ—ibus Aug. de unitat Eccles c. 16 In the prescript of the Law in the predictions of the Prophets in the Psalmes in the words of the Pastour himselfe in the Sermons and labours of the Apostles that is in the canonicall authority of the holy Bible 2. The authority of the Church is a meanes to declare which is the canonicall Scripture but not to make the Scripture canonicall as he that declareth Ignatius to be canonized for a Saint doth not thereby canonize him it is a good argument not à priori but à posteriori as when the Gold-smith declareth the Gold to be good But the Romanists speake most disgracefully of the Scripture z Scripturas valere quantum fabulae Aesopi si destituantur authoritate Ecclesiae Heâ—man apud Breut in Prolegom That the Scriptures are no better then Aesopes fables if they want the authority of the Church And without the authority of the Church a Se non plus fidei adhibiturum quam Tito Livio Gul. Bailius Catech. contr tract 1. q 12 They will beleeve them no more then Titus Livie Thus I have made good my promise and have runne the wilde goose chase after this Gagler in these three Sections who at last seeing his fault that all this while he hath answered nothing that hath beene objected confesseth That it is time for him to examine the Scripture which is produced against unwritten Traditions In reexamining of what he hath examined it shal be made manifest that SECT V. The Iesuite useth most silly shifts in answering the Scripture which is produced against unwritten Traditions THe three observations gathered by the Iesuite in the beginning of this Section are already answered and therefore I neede not actum agere yet I wil be content to give them a touching answer First the Traditions which we maintaine Reply p. 127. cannot be said to be precepts or commaundements of men but of God himselfe forasmuch as they proceede immediatly from Christ and his Apostles 1. Are your Ecclesiasticall Traditions immediately from Christ and his Apostles Your solemne baptizing of Bells Your Friday faste and the like can you proove thier originall to be immediatly from Christ and his Apostles Secondly that the like our Traditions are not any Reply pag. 128. way contrary or repugnant to the truth of holy Scripture 2. There is neither sense nor truth in this observation The likâ— our Traditions are not is none sense not contrary to the truth of holy Scripture is contrary to the truth That it is a