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
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
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
as may sometime deceive a man and therefore though the exposition be true yet how can I be as sure that it is true as I am that S. Iohns Gospell is canonicall I like better of that saying of Marsilius c Dict a Christi five Dei non vera sunt causaliter â—o quod â—iâ—dem testificatur Ecclesia Catholica vero testimonio sed testimonium Ecclesiae causaliter verum est dum dicit dicta christi vera propteâ— veâ—tatem dictorum christi Marsil Desensor pacis part 2. cap. 19. The words of Christ or of God are not therefore made true because the Catholicks Church by a true testimony giveth her testimony unto them but the testimony of the Church is therefore true when shee speaketh the true words of Christ because of the truth of Christs words And as S. Augustine said * August cont epist fundament c. 5. That hee beleevea the Gospell Reply pag. 114. by the authority of the Church so are we to beleeve the Traditions which the Church propoundeth unto us as the word of God 2. I wish our Adversary to consider two things which make the meaning of S. Augustine most evident 1. That S. Augustine speaketh of the primitive Church d Augustinus ibidem Ecclesiam sumit proâ— primitivâ— congregatione fidelium qui Christum viderunt audieruÌ„t sui testes sueruÌ„t Gerson de vitâ spirit lect 2 dâ— S. Augustine saith Gerson in that place taketh the Church for the primitive congregation of the faithfull who did see heare and were witnâ—sses of Christ What is this to the now Roman Church Have you the same power and authority which that Church had Your own Driedo telleth you no. e Ecclesia primitiva propter collegium Apostolorum majoris erat gratiae majorisque authoritatis quam Ecclesia quaenunc est Driedo de dogma l. â— c. 4. The primitive church by reason of the colledge of the apostles was of greater grace and of greater authority then the Church which now is If the Iesuite speake of the Traditions delivered by that Church we refuse them not let him prove this or that to be a Tradition delivered by the Apostles and we will beleeve it but if he speake of the now Roman Church his argument is of no force and as S. Augustine beleeved not the Gospell by the authority of that Church so wee will not beleeve the Traditions taught by her 2. That this was the occasion why he alledged the authority of the Church S. Augustine had beene for nine yeares a Manichee and now having to deale with the Manichees to convert them hee propoundeth unto them the authoritie of the Church to move them even as in the time of his heresie it moved him This he speaketh of the time past I had not beleeved the Gospell if the authority of the Church had not moved me But afterward being converted and made a Bishop he maketh a better confession saying f I am credere coeperam nullo modo te fuisse tributurum tam excellen tem illi scripturae per omnes jam terras authoritatem nisi per ipsam tibi credi per ipsam te quaeri voluâ—sses Aug. confess l. â— c. 5. Now I began to beleeve that thou wouldest not have given so excellent authoritie unto the Scripture it selfe â—ver the whole world but that by it thou wouldest be beleeved and by it thou wouldest be sought This is all that can be gathered out of S. Augustine that the Church is a good motive to perswade men to beleeve the word of God and not that it is such a Doctor that can give such lawes as shal be equall with the word of God S. Augustine confesseth that he had an other motive to perswade him to beleeve besides the authoritie of the Church g Se Carthagine motum esse disputatione cujusdam Elpidij cui Manichâ—i imbeâ—illa responsione restiterint August confess l. 5. c 11. Being at Carthage he was moved to beleeve by the disputation of one Elpidius whose arguments the Manichees were not able to answere But every mover is not a Law-giver h 1. Pet. 3. 1. The honest conversation of the wife may move the husband to beleeve must he therefore beleeve whatsoever she shall say I may aswell inferre thus the testimonie of the Iewes moveth us to beleeve the old Testament therefore we must beleeve their Cabbala their Masoreth and all their unwritten Traditions We are willing to i Math. 22. 21. give unto Cesar the things which are Cesars and unto God the things which are Gods and therefore wee give unto the Church the ministery to allure us and to move us to beleeve the word of God and to the Scripture the dignity and authority to be the onely word of God If the Church were bound not onely to preserve the sacred Reply pag 124 writings but also to deliver the forme of wholesome doctrine contained in them why should she not be likewise bound to preserve the sacred Traditions and to deliver the forme of wholesome doctrine in them contained And why should not we receive them upon her credit 3. If unwritten Traditions had beene committed to her trust there is no doubt but that she ought to preserve them and to deliver them as shee received them to keepe nothing backe but to deliver the whole counsell of God and to teach the forme of wholesome doctrine whether written or unwritten but unwritten Traditions are no wholesome doctrine they are part of that poysonous potion that bewitching doctrine which is in the golden cup of that glorious Religion for outward shew of the Scarlet coloured beast of Rome And though it were true that the Church received unwritten Traditions and that she is bound to teach them yet how can I be assured that this or that is a true Tradition as sure as I am of any written article of my faith That Christ dyed I beleive because the Scripture saith it that this is a Tradition you beleive it because a Father the Fathers or the Church saith it Can a man beleive that testimony which may be false as sure as he beleiveth that cui non potest subesse falsum No humane testimony can beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance which a divine Testimony doth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clemons Alex. Strom. 1. 7. Wee regard not an humane testimonie let us confirme the question by the Word of GOD which is the surest demonstration yea the onely demonstration saith Clemens of Alexandria It is l 2. Pet. 1. 19. more sure then the testimonie of men and of Angels Epiphanius layeth downe these for the limites and bounds Reply pag. 125 of our faith * Epiph hâ—res 55. Apostolicall Traditions and the holy Scriptures and the succession of doctrine by which Gods truth is fortified on every side that no man should be deceived with fabulous novelties 4. None of the Ancient were more deceived with
fabulous Novelties then Epiphanius especially in Genealogies into which it is probable he was misledde thorough his over-much love of historicall Traditions He taketh upon him to tell who was * Heracles and Astaroth Melchizedecks Father and Mother and who were the wives of * Sanue Asura Barthenoâ— Cain Seth and Noah These were some of his fabulous Novelties grounded upon Tradition without any authority of Scripture for which he deserveth to be censured We are willing rather to cover then to discover the nakednesse of this Father and therefore favourably interpret his words that The Traditions of the Apostles that is their preaching and The succession of true doctrine both which are the same with the Scriptures are the limites of the Church and the boundes of our faith This is consonant with the doctrine of other Fathers m â—criptura est murns adamantinus circum vallenâ—â—eclefiam Chrysoft l. 4. de Sacerdot The Scripture sayth Chrysostome is an adamantine wall environing the Church The Church saith Hierome n Ecclesia non egressa est de fiâ—â—bus suis id est de Scripturis sanctis Hieroâ— l â— c. â— in Mich. is not gone out of her bounds that is out of the holy Scriptures Irenaeus telleth us first that * Iren l. 3. c. 2. Heretickes cannot possibly be convinced by onely Scripture 5. I tell you that you belye this Father this is all that hee saith When Heretickes are convinced by the Scriptures Reply they beginne to accuse the Scriptures Heresie hath alwayes an obstinacie joyned with it this obstinacie and not the insufficiencie of Scripture made the Heretickes not submit unto it S. Steven convinced the Iewes by the Scriptures and so did S. Paul the Athenians yet malice made the Iewes to o Act. 7. 34. Gnash with their teeth at the one and obstinacie caused the Athenians to p Act. 17. 18. rayle upon the other The Scripture is sufficient to convince the whole rabblement of Iesuites although they doe as those Heretickes did accuse it of insufficiencie when as they are convicted by it If the Scripture be not sufficient to convince Heretickes because they raile upon it by the same reason they cannot be convinced by Tradition for Irenaeus sheweth that they did * Iren ibidem likewise oppose Tradition And that they would neither yeeld to Tradition nor to Scripture Irenaus had a better opinion of Scripture then the Romanists have he spent three Bookes in his arguments taken from Scripture against the Heretickes and not three Chapters in his arguments taken from Tradition Erasmus therefore well observeth it q Solis Scripturarum praesidiis pugâ—âsse Iâ—enâ—um adversus catervam Hâ—reticorum Erasâ—â— in Epist ad Triden Epist Iren. praeâ—â—â—â— That Irenaent fought against the roote of Heretickes onely with the strength of Scripture Afterwards reckoning up the Bishoppes of Rome from S. Peter to Elentherius who sate in his time thereby to shewe that there was in the Church a continuall and orderly succession of Bishoppes by whome divine and Apostolicall Traditions were truely preserved There was doeth not proove that there is Reply Rome was once t Rom. 1. 8. famous for her faith but now her obstinacie and apostasie whereof shee was Å¿ Rom. 11. 21. forewarned is manifest and apparent I graunt that from the dayes of S. Peter untill the time of Eleutherius or Iranaeus the Church of Rome preserved Traditions But not such Traditions as are now observed in that Church that Church then was as ignorant of these late inventions as this now Church is wide from those Traditions In his second Chapter hee hath these golden Reply words they are in his fourth Chapter Seeing that these demonstrations are so great wee must not seeke for that truth amongst others which we may easily finde out in the Church By others he meaneth the Valentinians the Marcionists and those Heretickes against whom he disputeth amongst these we must not seeke for the truth Where then In the Church Must we not therefore seeke it in the Scriptures This is to extract drosse out of Irenaeus his gold Is the Church without Scripture And if we finde truth in the Church can we not therefore finde it in the Scripture * Iren ibidem Seeing that the Apostles have laid up fully in her as in a Reply rich store-house all whatsoever belongeth to the truth The preaching and writings of the Apostles which are the same for substance of doctrine are the endlesse treasure laide up in the Church as in a rich store-house These are * Iren. ibidem The things of the Church which wee must love this is the Tradition of truth which wee must lay hould of Namely of the truth preached by the Apostles delivered unto the Church in the Scripture and preserved in the Church this kinde of Tradition Irenaeus commenmendeth by this kinde of Tradition hee condemned the Heretickes and this kinde of Tradition is not of unwritten but of written doctrines even of such doctrines as were coÌ„tradicted by those Hereticks who erred in points of written doctrines * Iren ibidem What if there were a controversie in some small point it selfe must wee not make recourse unto those most auncient Churches and receive from them what wee holde to be certaine and undoubted Not onely in small but even in the greatest Controversies wee collect the testimonies of antiquity wee enquire what the Primitive Church hath taught even as we doe in this great Controversie of unwritten Traditions and we finde that the Primitive Church taught as we teach and therefore we holde it as certaine and undoubted that unwritten Traditions are to bee rejected But the last wordes of Irenaeus * This is answered Sect. â— D. â— What if the Apostles had not left us the Scriptures â—â—written should wee not then bee obliged to follow the rule of Tradition delivered by them unto those with whom they left the Churches in charge These sayth the Iesuite put us in minde of tâ—at I dare say which never came into Irenaeus his minde That the Apostles delivered some things onely to certaine persons which they would not have layde open unto all by writing This is to corrupt Irenaus to sophisticate his golden wordes and to turne them into drosse there is nothing in Irenaeus sounding like unto this but I see as the foole thinketh so the bell tincketh If the Apostles had not written then there had beene unwritten doctrines and now seeing the Apostles have written must there needes be still unwritten doctrines Irenaeus never knew other doctrine delivered by the rule of Tradition then is contained in the Scriptures So Paul to Timothy * â— Tim. 2. 1. Thou therefore my sonne bee Reply p. 1â—5 strong in the grace that is in Christ Iesus and the things that thou hast heard of mee by many witnesses the same commit thou to faithfull men who shal be able to teach others also Here
were not more repugnant to the Law of GOD then Popish are yeâ— even to every commandement That title given to the Pope 〈◊〉 Dâ—â—â—â—oster Papa The Lord 〈◊〉 God the Pope is repugnant to the 1. That Images are to be worshipped iâ— repugnant to the 2. That unwritten Traditions doe supply the defâ—ct of the written word is adiâ—â—â—on our to it and repugnant to the 3. That a Saints day is more duely to be observed then the Lords 〈◊〉 iâ— repugnant to the 4. That a man may give his goods unto the Church and let his parents starve â—â— repugnant to they That â—n some â—ases the subject may kill his King is repugnant to the 6. That the Stewes may be permitted and Preists allowed their Concubines is repugnant to the 7. That religious persons may enâ—ise and steale such children from their parents as wil be fit for their turne is repugnant to the 8. The doctrine of Aequivocation is repugnant to the 9. And that lust without consent is no sinne is repugnant to the last Can these be repugnant to the Scriptures and be Traditions deduced by sound inference from the Scriptures This the Iesuite affirmeth of them his reason is The Scripture commaundeth us to obey the Church and Reply pag. 130. the holy Ghost teacheth the Church all truth and Christ is present with his Church unto the worlds â—nd and hee that heareth the Church heareth God and the Scripture commâ—ndeth Traditions and commaundeth us to holde fast what the Apostles have delivered withâ—â—â— writing And the Church in all ages hath taught unwritten Traditions c. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his â—â—ckow song and all these texts of Scripture we have already * Sect. â— answered This is a budget wide enough to holde all the trash of Romish Traditions it is his gladius Delphicus which serveth for all uses If this argument be found there needeth no more Scripture then this Obey the Church This giveth you power quidâ—â—bâ—â— addendâ— to say what you list and it will beare you out But it is a false argument consisting of quatuor termini for the Scripture speaketh of one Church and the Iesuite of an other the Scripture commendeth written Traditions and the Iesuite is all for unwritten Traditions The holy Scriptures not onely are able to make us * â— Tim. 3. wise Answer unto salvation which they should not be able to doe if they did not containe all things necessary to salvation but also by 〈…〉 of God that is the * 1. Tim. 6. 11. Minister of Gods word 〈◊〉 whom i◠〈◊〉 to * Act. 20. 27. declare all the counsell of God may bee perfectly instructed to every good worke which could not be if the Scripture did not containe all the counsell of GOD which was sit for him to learne or if there were any other word of GOD which he were bound to teach that should not bee contuined within the limites of the Books of GOD. Thus saith the Answerer The Iesuite would willingly writ he himselfe out of these words he windeth and turneth himselfe every way like an Eele that is taken he snatcheth and catcheth like a man ready to be drowned yâ—t every thing that commeth in his way His first shift is this There is no such saying in the Apostles writings as this Reply pag. 131. The Scriptures are able to make us wise unto salvation He saith indeed that they are able to make Timothy wise unâ—o salvation â—t lessâ— he will say thâ—â— whatsoever S. Paul affirmeth of Timothy may be applyed unto us all which is most absurd For who will say that the Apostle * 1. Tim. 5. 23. forbidding Timothy to drinke water doth thereby forbid us all in like manner 6. There is not the least word in Scripture spoken of the Church of the Apostles and of Traditions but our Adversaries doe apply it generally unto themselves onely this because it concerneth the power of the Scriptures must be peculiar unto Timothy and not applyed unto all But evill should not the Scriptures be as able to make us at Timothy wise into Salvation either it must be because hee had better meanes to be made wise then wee have or because having the same meanes he was more to 〈◊〉 of this wisedome Not the first if it be true which the Iesuite observeth That Timothy 〈◊〉 onely the old Testament 〈◊〉 wee have both the old and the h 1. Cor. 2. 14. Psal 119 18. new Nor the second because the understanding is alike corrupted in all 〈◊〉 it is not â— capable of this saving wisedome untill GOD ◠〈…〉 it And this 〈◊〉 of his absure instance of Timothyes not drinking 〈◊〉 which declareth his braines to be as weake us Timothyes stomack because all stomackâ— arâ— not â—ike weake but all menâ— understandings untill they are sanctified are alike wicked and uncapable of holy things What therefore S. Paul here affirmeth of Timothy may be applyed unto all and it is applyed unto all by Chrysostome on this text saying Verily the Apostle speaking this of Timothy â—â—th thâ—râ—py admonish all men His second shift is this Though we should graunt this that the Scriptures are Reply pag. 1â—1 able to make us wise unto salvation yet is doth not follow from thence that they containe Expressely all things necessary to Salvation 7. Expressely is an expresse lye an addition of his own for the Answerers inference is this Therefore they containe all things necessary for Salvation Now things are contained in Scripture not onely expressely but like wise by inference His third shift is this It is confessed the cheifest of our Aduersaries that the Reply pag. 131 Apostle in that place meaneth none other but the old Testaâ—ent onely as himselfe declareth plaint enough Thou hast learned the holy Scriptures of a child which are able to make thee wise And the new Testament was not written when Timothy was a childe And will our Answerer graunt that the old Testament alone containeth all things necessary to Salvation then consequently the new Testament iâ—â—â—â—dâ—lesse 8. It is the better for our cause if the Apostle hâ—â—re speaketh onely of the old testament that it is able to make in wise unto Salvation for then both old and new being joyned together must needs containe all thing 〈…〉 Salvation It is confessed that when Timothy was a childe he learned onely the old Testament and then the new was not written but 〈◊〉 when Paul wrote this â— d 1. Thrâ— 4. 6. Epistle unto him he was a 〈◊〉 he was Bishop of Ephesus this Epistle was write him a little before S. Paule death and then all the new Testament was written but onely that which 〈◊〉 added If I should say of an old Iudge that he hath knowne 〈◊〉 of a young Student this doth not exclude his knowledge of such laweâ— as were made in after times so S. Pauls speech of Timothy that he knew the Scriptures of a child doth
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
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
the Scripture The custome or practise of the Church to pray for them at a set time as when the divine mysteries were in celebrating is no point of doctrin but a custome or ordinance of the Church The reasons given by these three Fathers of this practise were different being compared by themselves or with the reasons given by our Adversaries Chrysostome e Chrys hom 2â— in Act. because the damned soules might receive some ease thereby this was but one Doctors opinion S Augustine denyed case of torments yet held it good for f Aug. Enchir. ad Laur c. 108. release of lighter sinnes which Gods Children might beare with them oâ—t of this world into that hidden receptacle Epiphanius denyed â—ase of torments or release of sinne after death and yet held it good for g Epiph. haer 75 testifying of our faiâ—h concerning the happy state of them that die in the Lord. Our Adversaries deny these reasons and give another for the more speedy deliverance of the Soules in Purgatory from all torments The Primitive Church held no Purgatory and yet held prayer for the dead our Adversaries hold if no Purgatory no prayers for the dead These grounds being laid I answer to all that he objecteth out of those three Fathers 1. That they called it an unwritten Tradition I conâ—esse it that to pray for them at such a set time they accounted it an unwritten Tradition but withall they placed it among the customes or ordinances of the Church 2. That it was an universall Tradition It is true the practise was observed by the whole Church but the reasons of it were different 3. That they accounted it a necessary Tradition Not as if it were a necessary doctrine or a point of Salvation but necessary in regard that the Church had received it as a generall custome and that upon good grounds and therefore every man might not at his owne will and pleasure spurnâ— against it 4. They placed the denyers of this doctrine among Heretickes as we read of Aer us Heretiâ—kes commonly as they are contrary to thâ—â—aiâ—h of the Church so they will be contrary to the ordinances of the Church and thereforâ— wee mâ—st â—ot thinke that every thing which is condemned in Heretickes is hâ—resie nor that all were Heretickes indeed who are placed among Hereticks But suppose it were so that Aerius was an Heretick in deed because he denied the practice of the church in this point I am sure then you are Arch-Hereticks who farre outstrip him in this If he were over shooes because he held the prayers for them that were in blisse to be unprofitable you are over head and eares in the same heresie because you h Azoâ— Instit Moral To. 1. l. 8. c 20. hold prayers for them that are in blisse to be impious and absurd I have contracted my answer to this point in which the Iesuite is somwhat large because I would not fore-stall the market and though I have gleaned in a most plentifull field yet I would not gather all because I must leave it for him that commeth after me S. Hierome telleth us that * Hieron epist 54. ad Maâ—cell Lent is an Apostolicall Tradition Reply â— 166. necessary to be kept And againe * fore going Section that the unwritten customes of the Church doe receive the force of a law 4. In what sense S. Hiâ—rome calleth it Apostolicall wee have * Sect 4. Div. 9. formerly shewed We deny it not to be an unwritten Tradition But for the necessity of it that it should be of absolute necessity as a point of faith or as a matter of salvation that we deny We say with S. Hierome it is necessary to be kept conditionally not absolutely as in regard of the ordinance of the Church wheresoever it is commaunded and in regard of loving society wheresoever it is observed If it be absolutely necessary how can you so easily dispence with it He sendeth us to seeke for his other testimony of S. Hierome in his eight Section but you may aswell finde a candell sieve in a country towne as any such thing in his fore-going Section I finde the same words inhis 3d Section but they are the words of the Hereticks and not of Hierome When Eusebius affirmeth The Apostles delivered some Reply p. 166. things without writing as it were a law unwritten No man can be found so grosse witted but may understand he meant necessary articles 5. This is a grosse conceit of a nimble pated Iesuite to thinke whatsoever is as a law must needes be a necessary article of faith The Apostles delivered some things without writing as befitting those times places not intending thereby to make them parts of the divine law those things may be as law as humane lawes which are mutable not as the divine law which is immutable and unchangeable The Church in these daies may alter the orders customes which have been as law in former times and may ordaine such rites and customes as shal be as law for after-times yet such things are not necessary doctrines nor points of faith It is not in the power of the Church to cross the truth of Scripture by making that to be no point of faith which was a point of faith neither can the Church crosse the perfection of Scripture by making that to be a point of faith which was no point of faith i Teâ—tull de veland Virg. c. 1. The rule of faith saith Tertullian is alwayes without change or alteration other things which are of discipline and behaviour admit of change correction The Apostles commanding the believing Gentiles to abstaine from things strangled c prohibite this as a k Act. 15. 28. necessary thing If the Iesuite be so grosse witted as to thinke whatsoever is called necessary is necessary to salvation and is a point of faith let him hereafter take heede how he feedeth upon rabbets capons and the like strangled meat lest hee eate his owne damnation Lorinus may be his Master-Iesuite he teacheth him it was l Lorin in Act. 15. but a positive law though it was called necessary If there be no carnall Israelite in the Church saith S. m Aug. cont â—aust l. 32. c. 13 Augustine what Christian need to observe this to â—ate no birds but onely such whose blood is poâ—red out It is an absurd thing in this Iesuite from a conditionall necesâ—itie in regard of the authority of the Commaunder or of the infirmity of the weake to inferre an absolute necessitie in regard of salvation This hee hath done in those former proofes and yet wee shall have more of it Eusebius meaneth necessary things for hâ—e produceth Reply pag. 166 the necessitie of Priests abstaining from Marriage * Euseb de demonst Evang. l. 1. c. 8. Now they that are employed in the preaching of the Gospell doe necessarily abstaine from marriage And the second Councell * Conc. Carthag 2.
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
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
Luther by the Scriptures that we might shew our wit and learning this combustion which wee greive to see is stirred up By this wee may see why they flye from Scripture even as the dog flyeth from the whip wherewith he is beaten The Scripture is no freind of theirs and therefore they will not be freinds with it but speake evill of it as of an inky Gospell a leaden rule a nose of wane a dumbe Iudge and an imperfict Law And they have invented this Doctrine of unwritten Traditions as a Sanctuary to slye unto which they call c Salutis castrum propugnaculum Lindan de optim gener in terpret The towre and fort of salvation d Andrad orthodox explicat l. 2. The maine pillar of Religion * pag. 169. And upon it saith the Lesuite in this his hotch-potch doth podge the whole frame of all differences controversies in Religion which now adayes are disputed betwixt Protestants and Catholickes Seeing then this is his Master-piece in which he fighteth Tanquam pro focis aris let him shew his skill and reading Hee giveth good testimony of his vaine skil and reading If I may use his owne words who hath read no more then his †A. Andradius B. Bellarmine C. Coccius A. B. C. And such a fibolist by whole sale I never read yet this impudent Iesuite compareth him whose learning his learned Adversaryes doe acknowledge unto * pag. 151. Esopes Iacdaw trimmed with the gay feathers of other birds but now remaining in his doublet and hose Whenas he fluttereth in others feathers having of his owne not so much as one feather or a fig-leafe to cover his nakednesse but onely a robe of lyes of raylings of malice and of impudencie e Quem veritate non potest vincere lacerat convitijâ— Ambros in Psal 118 In truth hee cannot overcome him yet by raylings hee would wound him It is no marvaile that he should slaunder and belye him that standeth for the perfection of Gods written word seeing he slandereth and belyeth the written word it selfe with imperfection A whipp is fitter for a foole then an answer for his follye f An non justius os loquens talia fustibus tunderetur quam rationibus refelleretur Bernard epist 190. A cudgell is more fit to stoppe then reasons are to confute a mouth that speaketh such things I might refuse to aunswere his foolish Reply as g Ierem. â—8 11. Ieremie did to Hannaniah but then the Philistims will vaunt that none dare meete with their Goliah and therefore I who am but the least in the Campe of Israel will grapple with him and by GODS assistance leave him groveling on the ground 2. Sir Wiseakers in his haulting simile taxeth the pag. 115. most reverend Primate for frameing of the Question A witlesse cavill Is it not the part of an Answerer to lay downe the state of the Question that the truth may bee the better discovered If the Iesuite had stated the Question better or if hee had shewed wherein his Answerer had framed the Question amisse he had not spoken non-sense but to doe neither the one nor the other this Declareth how idlely his Answer wil be shaped It is his policie Dolosus versatur in generalibus to dispute at randoâ— and not to state the Question at all lest the truth should bee discovered h Vanitas potest plus clamare quam veritas August de Civit. Dei l. 5 c 27. Vanitie saith S. Augustine may out-cry the truth So doth the Iesuite crying out of vanitie and of grosse vanitie in the most reverend Primate when he himselfe most vainely triumpheth as Victor That unwritten Traditions are embraced by the Catholicke Church as the undoubted Word of God this is one of his vaine flourishes this is no better then petitio principij a vaine begging of the Question 3. Hee can doe little that cannot belye his Adversarie This the Iesuite hath done first perswading the Reader to beleive that the Answerer engaged himselfe to tell When unwritten Traditions first beganne The most reverend Primate hath shewed their * pag. 40. Originall although hee sheweth that it is a * pag. 2. 3. vaine and a foolish demaund Tell us when those Iewish Traditions which the Scripture condemneth beganne and who was the Authour of them and then wee will doe the same for Popish Traditions This is as true as the next that the Answerer hath not produced so much as one onely Authoritie out of the Fathers against unwritten Traditions Not one onely why Is it because hee hath produced many more then one And those so direct so cleare so evident against them as that the Iesuite could not invent any false glosse to obscure them In answering many testimonyes of the Fathers hee hath made use of that Counsell which the Divines of Doway gave i Commodum ijs sensum affingamus dum oppoâ—untur nobis in disputationibus Index Enpurg Bolg Let us invent some commodious sense for the Fathers when as they are objected against us in disputations But many others he hath answered onely with a noli me tangere dealing with them as Antony the unskilfull Oratour did with troublesome points k Mar Tul. l 2. de Orat. passing them over in silence It will not be unseasonable here to give a taste of them Can there be a more direct testimonie then that of S. Basil * Basil pag. 11. l. Every word and action ought to be confirmed by the testimony of holy Scripture And againe * pag. 38. ctm. Neither reject nor adde any thing thereunto for it whatsoever is not of faith be sinne as the Apostle saith and faith is by hearing and hearing by the word of God then whatsoever is without the holy Scripture being not of faith must needes bee sinne Gregorie Nyssen saith * Greg. Nyss pag. 39. ct o. Forasmuch as this is upholden with no testimony of Scripture as false wee will reject it Unto these I might adde that of S. Benedict * Benedict pag. 42. n. The Abbot ought to teach nothing that is without the precept of the Lord. That of S. Anthony * Anthon. pag. 43. 0. The Scriptures are sufficient for Doctrine And that of S. Basil * Basil pag. 43. p. It is necessary that every one should learne out of the holy Scriptures that which is for his use both for his full settlement in godlinesse and that hee may not bee accustomed unto humane Traditions These are direct testimonyes and unto those the Iesuite answereth nothing but mumme never expect truth from a Iesuite in defending of his Religion for as it is compounded of lyes so it is maintained by lying What Traditions doe you admit Reply 4. If he had eyes to see he might see that All Traditions are not promiscuously strucke at by our Religion Wee cavill not at the use of the word Tradition we finde it both in
good man Wiseakers wherein doth the most reverend Primate shrinke Wherein hath hee stated the Question amisse Doth not he directly oppose Popish Traditions which crosse either the verity or the perfection of Scripture Confesse this or else deny this article of unwritten Traditions All your exceptions proove frivolous and ridiculous You are like an unskilfull Pilot that maketh ship-wrack before he can get out of the haven You deale with your Adversary as Pericles did in his disputations with Thucidides r Plutarch in vitâ Pericl boasting that he gave the foyle when he received the foyle And as in this Section we finde that which Iosephus found in Å¿ Ioseph l. 1. cont Apion Apions writings an heape of untruths So I doubt not but that we shall finde the like dealing in your next Section wherein we are to examine SECT II. VVhether Christ and his Apostles delivered unto the Church many things which are not written 1. a Aristotâ—l de reprehens sophist ARistotle compareth sophisticall disputers unto weake persons who stuffe up themselves to seeme greater The Iesuite is such a one he stuffeth up his three ensuing Sections with a deale of bombaste that so his Replye may seeme greater They beare the title of a Reply to the Answer and yet the Answerer doth not once speake in them I might therefore passe them over as impertinently written but I wil be content to run the wildgoose chase and to pursue this gagler by his hissing who thus beginnes to keake Christ commaunded that the * Math. 23. 3. Scribes and Pharisees Reply pag. 117. should be obeyed in their doctrine for the authority of Moyses chayre much more will he have his Church to be obeyed in her holy Lawes In the same Chapter Christ saith b Vers 19. The altar sanctifyeth the gift Yet it doth not sanctify every gift as doggs flesh or swines flesh but onely such gifts as are fit for the Altar Children must obey their c Col. 3. 20. Parents in all things Yet not in unlawfull things so must the Chayre the Church be obeyed in all holy Lawes Wee must obey them that sit in Moses chayre but who sit therein d Qui ea quae in lege habentur docent Theophâ—l in Mat. 23. They that teach those things which the Law teacheth them saith Theophilact e Perinde est ac si dicat omnia quae lex Moses vobis dixeâ—int Scribis Pharisaeis recitanâ—bâ—s Maldoâ—â—â— in Mat. 23. It is all one saith Maldonate as if he should say obey all things which Moses and the Law doe teach being recited by the Scribes and Pharisees And S. Augustine saith f Sua verò si vellent docere nolite audire Aug. tract 46. in Ioh. If they will teach things of their owne heare them not Prove then your Traditions to bee taught in the Law and that they are not of your owne but from God and wee will obey them You stretch this obedience as shooemakers doe their leather untill it cracke The caveat which Christ gave unto his Disciples g Matth. 16. 12 Take heed of the leaven of the doctrine of the Pharisees is entred in sacred writ for our instruction You erre in Traditions as much as ever did the Pharisees Moses Chayre is fallen the Popes is a falling as you paint h Lernaus in introduct in arâ—â—â— Iesuit The Pope in his Chayre ready to fall and the Iesuites bearing it up with their shoulders You have lost not onely the power of binding and unbinding but likewise your discretion with it for no man of discretion would say as you doe That the Church can binde and unbinde at her discretion To prove this he alledgeth the text * Luk. 21. 15. Christ bestowed upon his Church os sapientiam a mouth to utter and wisedome to declare all his will and counsell in so much that whatsoever shee saith must not be doubted This seemeth to bee a gift peculiar to the Apostles to whom Christ gave wisedome without study or labour not onely to stoppe the mouthes of their Adversaries but also to penne Lawes for his Church rather then an inheritance conveyed by succession unto the Church her wisedome is not to make new Lawes but to keepe the Lawes which GOD hath made not to bee wise above that i 1. Cor. 4. 6. which is written But to be k 2. Tim. 3. 15. made wise by the Scripture Suppose it were a promise made to the Church for ever yet it is no such warrant for her infallible truth but that her doctrine may bee inquired into and examined by the Scriptures l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Chrysost hom 13. in 2. Cor. It is an absurd thing saith S. Chrysostome not to beleeve others in receiving of money but to reckon it after them and yet in greater things to receive other mens doctrines and not to trye them Are your wordes more authenticall then S. Paules m Si ipse taliâ— ac tantus Apostolus authoritatem dictorum suorum sufficere non posse credit nisi doceat in Lege Prophetis scriptâ— esse quae dicit quanto magiâ— nos minimi hoc observaâ—e debemus Origenâ— in Rom. c. 3. If he such and so great an Apostle did not thinke his words to have authority enough unlesse hee could teach that those things which he said were written in the Law and the Prophets how much more ought wee who are the least to observe the same course saith Origen And what if the doctrine taught cannot bee prooved by the Scripture must it be obeyed I reade the contrary in Cyrill n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyrill Hieros Catech. 4â— de Spiâ— Sanct. Beleeve not mee unlesse I can bring a demonstration out of the Scripture In S. Augustine o Nec ipsis Catholicis Episcopiâ— consâ—ntiendum est sicuti forte falluntur ut contra â—anonicaâ— Dei scripturas aliquid sentiant Aug. de unitat Eccles c. 10. Beleeve not the Catholicke Bishoppes themselves who may sometimes bee deceived teaching things contrary to the holy Scriptures of GOD. And in the imperfect worke upon Matthew p Nec ipsis Ecclesiâ—s credendum est nisi ea dicant quae convenientia sunt Scriptura Author imperfect Oper. in Matth hom 49. Beleeve not the Churches themselves unlesse they teach these things which doe agree witb the Scriptures So that a Bishop Bishops or the Churches must not be beleived unlesse they can proove their doctrine by the Scripture But if the Church say it then the Iesuite will sweare it Because it is the Lords decree * Luke 10. 16. Hee that heareth you heareth mee and hee that despiseth you despiseth mee Take heed you be not forsworne for Gerson telleth you that this is spoken of the q Gerson de vitâ spirituali lect 2 Apostles And Driedo addeth his reason r Ecclesia primitiva propter collegium Apostolorum majoris erat
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
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
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
is lost contained onely leviora things of litle account Å¿ Si canonici ejusmodi libri extitissent ecclesia non fuisset depositi sibi traditi à Deo fidelis custos juxta illud 1. Tim. 6. oh Timoth depositum custodi c. Salmeron prolog 9 caâ— 4 If these bookes saith Salmeron had beene canonicall the Church had not beene a faithfull keeper of that which God committed to her according to that oh Timothie keepe that which is committed to thee It cannot then stand with the care of the Church which is Custes Rotulorum the keeper of Gods oracles that any booke of holy Scripture should be lost t Staplet Defens occles author cont Whitak l. 2. c. 1 It cannot stand with the providence of God which never faileth in things necessary to salvation saith Stapleton And he addeth That the Church is as much to bee blamed if she should lose a booke of Scripture as if she should lose a Sacrament But that we may wrestle the Iesuite with his wrestling argument let him answer this God by his providence and the Church by her care hath preserved the volume of the written word whole and intire so that not one booke of it is lost but many volumes of unwritten Traditions are lost and perished witnesse the five bookes which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church the which the * Sect. 2. Iesuite alledgeth against us And the booke written by Clemens Alexandrinus of the same subject neither is the Iesuite able to tell us what particular Traditions were contained in these bookes with us therfore the rule of saith remaineth whole intire but part of their rule is lost and perished And thus our Doctrine stands firme and sure notwithstanding all the shifts and cunning windings of this Iesuite there is in the Church perfectio integralis of the whole volume of Scripture not one booke of it is lost and there is in the Scripture perfectio finalis for the Church not one point of faith nor one good worke is there but it may be learned by the Scriptures This one testimony of S. Paul I preferre before the testimony of any Father yet because our Adversaries being convinced by the Scriptures give out that the Fathers are theirs as the Iewes did u Ioh. 8. 39. that Abraham is our Father Wee will therefore bee content to put our selves to be tryed by God and the Countrie not onely by the Scriptures but also by the Fathers whose verdict is returned in the next Section SECT VI. VVherein the Iesuite produceth senselesse exceptions against the Iury of the Fathers giving their verdict against him YOur Masters have told you that you disagree Reply p. 135. from the Doctrine generally received by the Fathers 1. I could tell you if it were not for manners sake that you lye notoriously You read this on the backeside of Constantine his Donation or of some of your golden legends for I am sure none of our Writers tell us so Name one if you can among our many Writers that doth acknowledge our disagreement from the Doctrine generally received by the Fathers in this point and if you cannot wee may easily judge how you will deale with the auncient Fathers when you deale thus with our late writers This is but a Iesuiticall fiction and it is evident that all our writers in combating with you about unwritten Traditions have fought against you at this weapon and have brought into the feild these champions of the truth helping to bring downe to the ground the Tower of Babel this sort of unwritten Traditions 2. Tertullian is the foreman of the Iury concerning whom the Answerer confesseth That hee was an earnest advocate for rituall Traditions unwritten and for doctrinall Traditions written c. In the opinion of the Iesuite this distinction of Rituall and Doctrinall Traditions serveth to no purpose It serveth for the true stateing of this Question It discovereth the Iesuites false stateing of this Question of Rituall Traditions onely And it sheweth his folly in heaping up a number of Fathers defending rituall Traditions unwritten for such are allowed in our Church But why serveth it to no purpose Because both of them may be Apostolicall Reply pag. 135 and are to be regarded as the written word and worthy of the same faith being delivered to the Church by the same Authors Are there no Rituall Ecclesiasticall Traditions to which you give the same credit and authority as to the written word Can those be Apostolicall Or were they delivered to the Church by the Apostles And although all Rituall Traditions were from the Apostles yet they are not to be regarded as the written word All that the Pope saith is not to be regarded as his Cathedrall voyce All that his Majesty saith is not to be regarded as his lawes and statutes The authority of things delivered may bee different although they be delivered by the same authors * Sect. 1. Divil â— the intention of the deliverer or the dignitie of the matter delivered may make the thing delivered more worthy of faith for this is certaine there may be a proposition beleeved in respect of the Author delivering yet the matter delivered may be not worthy to be an article of our faith Yet Tertullian having to deale with Hermogenes the Hereticke in a question concerning the faith presseth him with Answer the argument ab authoritate negativè * Tertul. advers Hermog â— 22. Whether all things were made of any subject matter I have as yet read no where let those of Hermogenes his shop shew that it is written If it be not written let him feare that wâ—e which is allotted to such as adde or take away The Iesuite painteth out an answer unto this and coloureth it with false glosses as if hee had gotten some relicks out of Hermogenes his painting shop It would be too tedious to lay downe all his wordes but the summe is this First this is no thing against us unlesse we should hold that Reply pag. 136. all points of faith are to bee proved by unwritten Tradition onely and none at all by Scripture For what if he presse the Hereticke Hermogenes in one point with the argument ab authoritate negativè must it follow that therefore he thought all points might be proved in the like manner The boyes of the Logicke Schoole doe know that an Inference universall is absurdly deduced from particular Premisses Hath not the Iesuite told us * pag. 126. They that deny unwritten Tradition can have no sure ground for their faith The Popes infallibility is the α and ω the formall reason and onely perswasive demonstration of a Papists faith for although materiale fidei the thing which he beleeveth be a written Doctrine yet firmale fiaei or ratio credendi the reason why he beleeveth it is because the Pope saith it He will not beleeve that there is a written word
with the Iesuite In Theodoret we meet with these kinde of speeches * Theodor. dialog 1. By the Answer Scripture alone am I perswaded * Idem in Genes q 45. we ought not to seeke those things which are passed in silence but rest in the things which are written Vnwritten Traditions are not passed in silence by the Reply pag. 145. Scripture neither â—ought you to gainsay them if you wil be perswaded by the Scripture And truely we may not doubt of the meaning of Theodoret if wee note well what hee recordeth in his Historie to wit that the Fathers of the Nicen Councell condemned the Arians by unwritten Tradition 15. As unwritten Traditions are not Scripture so they are not contained in Scripture I confesse the Scripture doth not passe them in silence no more then it doth Iudaâ— but it is to condemne them The Scripture doth containe some Traditions such are written Traditions and such was the Tradition established in the Councell of Nice against which the Arians disputed This Iesuite hath gathered his basket of scraps from Bellarmines full table out of whom hee might have learned to cite the place aswell as the words The words are these * Theodor. l. 1. c. 1. By unwritten words yet some bookes reade it by written words pioâ—sly understood they were condemned It is not materiall how we reade it either by written words or by unwritten words for our Question is not of unwritten words but of unwritten Doctrines The unwritten words were Coessentiall or Consubstantiall which words though they are not written letter for letter in Scripture yet the Doctrine signified by those words is written in other words as we have oft showed and once more will make it appeare Athanasius was one of the Nicâ—nâ— Councell and the wordes cited out of Theodoret are taken out of * Athanas in Epistol ad Afros Athanasius and yet the Iesuite hath * pag 119. formerly declared unto us the judgement of this holy Father That the Scriptures are sufficient for the discovery of this truth that Christ is God So that by the opinion of this holy Father the Arians might be condemned by Scripture aswell as by unwritten words the wordes being unwritten and yet the doctrine written Theodoret in the same Chapter cited by the Iesuite addeth this out of Athanasiâ—â— that they of that famous Councell Gathered testimonies out of the Scriptures and by them condemned the Arians Adde unto this the grave oration which the great learned Emperour Consâ—antine made in that Councel in which he concludeth with this exhortation unto which they all yeelded * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. l. 1. c 7. Let us resolve the things in question by the divine Scriptures In those things saith S. * August de doct Christian l. â— c. 9. Reply pag. 146. Augustine which are plainely laid downâ— in the Scriptures all those things are found which appertâ—ine to faith and direction of life Can you inferre therefore that Traditions are not necessary Answer and may you not inferre also that therefore your Doctrines deduced by sound inferences are as needlesse S. Augustine speaketh in this place not of all and every point in particular but onely of such points as are generally necessary for every one to know as the Creed the ten Commandements and the like 16. Vnwritten Traditions and sound inferences differ as much as truth and errour sound Inferences are plainly though not expressely word for word contained in the Scriptures but for unwritten Traditions there is neither plaine nor expresse warrant in them You declare S. Augustines meaning contrary to his minde hee speaketh of all things you of some things appertaining to all persons hee speaketh of the Scripture that in some places it is plaine in other places obscure you of points of faith which are necessary for some but noâ— for every one to know he saith in the plaine places all things that appertaine to faith are lâ—ide downe you say all plaine points of faith are laide downe in Scripture Is there not a plaine difference betweene your interpretation and S. Augustines text Wee know that there are some things necessary some things not necessary to be knowne Whosoever will be saved saith Athanasius in his Creed which is sung in your Church it is necessary that he holde the Cutholicks faith Other things there are which are not necessary y Athanas ad Scrap We must know that God iâ— and that be is a rewarder but how wee neede not know saith the same Father And S. Augustine writing of the Question how the soule becommeth tainted with originalâ— sinne saith z Credo etiâ—m divinorum â—loqâ—oruâ— clarisâ—imâ— authoritâ—â— esset si â—oâ—o illâ—â— sine dispendio promissâ— salutiâ— ignorare â—on possâ—â— August l. â— de peccat merit c. ultimo I beleeve that the Scripturâ—â— would â—ikewise declare this plainely if it were a thing of which a man could not be ignorant without the lesse of salvaâ—iâ—â— But this doctrine was never knowne to S. Augustine neither doe wee receive it That there should bee paints of faith which are necessary for all and those should bee contained in the Scriptures and that there are points of faith not necessary for all but onely for some and those should not bee laide downe in the Scripture a â—phes 4. 5 There is one Lord one faith one baptisme As one Lord of Priest and people and one baptisme for all so but one faith for all even an * Verse 1â— unity of faith for Pasters Teachers and for the Saints How can this faith be Catholicke if the same faith be not necessary for all his onely answer must be this That unwritten Traditions are no part of the Catholicke faith that they are not generally necessary for all to know if they were they would bee found among those things which are plainly laid downe in Scripture b Vna fideâ— quia unum idem creditur à â—unctis fidelibus unde catholicadiâ—tur Aquin. in Ephes 4. There is one faith saith Aquinas because one and the same thing is beleeved of all the faithfull and therefore it is â—alled Catholickâ— There is no specificall but only a graduall difference betweene the faith and knowledge required of the Priest and of the people and the Scripture maketh both the man of God and a godly man perfect and thoroughly furnished to every good worke This answer of the Iesuite is not unlike that answer made by a Chaplia of Bâ—shop Bâ—â—ners unto the Martyr Haâ—kes c Fox his Acts. pag. 1586. That the Scriptures are sufficient for salvation but not for instruction And I answere as the Martyr did God send â—e the salvation and you the instruction If in the things plainely laide downe in Scripture all things are found which are generally necessary for every one to know why then doe you teach That it is not found in Sâ—ripture that the * pag.
116 pag. 118. Father is unbâ—gâ—ttâ—n that the Sâ—nne is â—onsubst anâ—iall with the Father and that the Holy Ghest is to bee â—â—â—red and wâ—rshipped â—â— pag. 143. God Are not these things generally necessary for all to know Againe * August l. de Pastor c. 11. Whatsoever you he are from the holy Scriptures Answer let that savour well unto you whatsâ—ever is without them reâ—â—se lâ—st you wander in a cloud Your meaning was not sure to hurt as by these sayingâ— Reply p. 14â— of S. Augustine seeing you bring them to so little purpose for S. Augustine was so farre from thinking the Traditions of the Church to be without Scripture that he assuâ—eth â—â— to â—◠〈◊〉 â—â—try truth of Scripture when we doe that which â—â— plâ—â—sing to the Church 17. It is true our meaning is not to â—urt you but to 〈◊〉 your madnesse if it may be healed if not it is to litle purpose for your benefite It is no wonder to see this â—â—ly Iesuite wander in a â—â—ud embracâ—ing a cloud in stead of â—nno following after an Iguiâ— fatâ—uâ— for the light of Gods Word forsaking the beaten pathe of Gods Commaundements to follow the doubtfull track of humane Traditions not refusing those things which are not written It is the duety of the Church to teach no unwritten â—oâ—trinall Traditions but onely to teach such Doctrines as the Scripture teacheth her and as long as the Church performeth her duety so long the Scripture willeth us to heare her But what if any Church though once never so famous fayle in her duety and holde untruthes against the Scripture doe wee then holde the truth of the Scripture when wee doe that which now pleaseth such a Church In this thing saith S. Augustine wee holde the trâ—eth of the Scripture when wee doe that which now pleaseth the universall Church He saith not In all things but in this thing and this thing was no unwritten but a wâ—itten Doctrine to wit the Doctrine of â—â—baptisation established by the Church out of the Scripture He saith which now pleasâ—th hee saith not which Alwayes pleasâ—th the Church S. Augustine speaketh of the Vniversall Church but the Iesuite of the Roman Church for no Church else holdeth unwritten Traditions And in an other place * August epistâ— 4 â— All those things which in times Answer past our Aâ—â—cestors have mentioned to bee done toward mankinde and have delivered unto us all those things also which we see and doe deliver unto our â—osterity so faâ—râ— as they apportainâ— to the seeking and maintaining of true Religion the holy Scriptures have not passed in silence He pauseth not where you breake off his spâ—â—â—h but proceâ—deth Reply p. 147. to declare that be treated onely of Prophecies and Predictions which are all fulfilled according as they are laid downe in the Scriptures And could you wrong S. Augustine so unconscionably as to teach that has therefore alâ—wed â—â— thing to appertaine to the seeking and maintaining of truâ— Religion but what the holy Scripture hath not passed in sâ—lâ—â—e 18. The former part of S. Augustines wordes Thâ—se things which our Aâ—â—cestors in times past have mantianed to be done toward mankinde may be understood of Prophecies and Predictions but the latter part All thâ—se things also which we see and doe declare unto our posterity c. can by no meanes be so understood for S. Augustine was no Prophet neither are wee Prophets to deliver predictions to the posterity to come but as it was his so it is our office to declare the writings of the Prophets and Apostles and to deliver the doctrines contained in them And although we were Prophets to deliver Predictions of our owne yet how can wee say The Scripture hath not passed them in silence We hate those Anabaptistical Revelations and all your Papisticall Traditions we desire to follow the practise of S. Augustine not To deliver unto others those things â—â— points of Religion which the Scripture hath passed in silence 19. And thus we have discovered the silly shifts grosse dunsery of an ignorant Iesuite in answering of the Fathers who for all his tampering with them will not be perswaded to alter their verdict but find him and all such Tradition-mongers guilty of treason for coyning new Articles of faith such as have not the seale of the living God namely the authority of holy Scripture to make them current in the Church And as the petty Iury have given their verdict against them so the grand Iury consisting of 318. Fathers in the first generall Councell of Nice have condemned them for in the name of all the rest Eâ—sehiâ—â— Pamphili delivereth this d Gelaâ— Cyâ—icon Act. Conc. Nic part 2 dâ— c. 19. as it is cited by the most learned Answerer in his reprinted Answere The things that are not written neither thinke upon nor inquire after The Iesuite knowing full well that his answere to the testimonies of the Fathers will not give content to an indifferent Reader for the truth is they are â—nanswerable leaveth againe his answering and observing no order or method but onely heaping up a number of Sayings he betaketh himselfe againe to the objecting of the Fathers against us And first for S. Augustine all the world acknowledgeth Reply pag. 147 that he standeth for our Doctrine out of whom we will heape a number of sayingâ— here together 20. If by the world you meane as you doe by the Church the Roman universall world I doubt not but you may have witnesses enough to sweare it but what neede we witnesses when we may heare himselfe speake You promise an heape and a number of his sayings but I beleeve by the time that we have sisted your heape and cast up your number we shall finde nothing in your heape but â—haffe and in your number onely Cyphers And I hope every judicious Reader will preferre those three direct testimonies objected against you before your Bakers douzen of impertinent testimonies objected against us The 1. is against Maximiâ—â—â— the Arian where hast thou ever read that God the Father is unbegotten To this we have * Seâ—t â— Diâ— â— forâ—erly answered and answere so againe though this forme of words God the Father is unbegâ—tten be not written yet the same Doctrine is written in other words And our Question is not of unwritten words but of unwritten Doctrines The second is against the Dâ—â—atists Many things are not â—ound in the writings of the Apostles but were delivered by them without writing For whatsoever the Church doth hold if iâ— bâ— not â—ound ordained by some Councâ—ll it is beleeved to be a Tradition of the Apostles This is likewise * Sect. 2. Div. â— formerly answered and so we answere againe that many things are not found expressely written in the writings of the Apostles and yet by â—ound insâ—rence they may be deduced from those things that are written such things we call written Traditions
because they are all one with those things that be expressely written As for example Whether Children shal be baptised or no Or whether the baptised by Heretickes shal be rebaptised or no We read no expresse commandement nor evident practise either way yet by sound consequence these points may be determined out of the Scripture And of this in this testimony S. Augustine disputeth against the Dâ—â—atists Reply pag. 14â— The third is against the Non-conformists * Aug Epist â—â— ad Casul In thâ—se things whereof the Scripture hath deliveâ—â—◠〈◊〉 the 〈◊〉 of Gods people and the 〈◊〉 of our Aâ—â—â—estâ—râ— are to be held for a law In this he disputeth of the rites customes or constitutions of the Church and specially of the Saturdayes fast concerning which in the same Epistle â—e giveth this advice Let the â—aith of the universâ—ll Church â—â— one alâ—hough the unity of faith be â—â—â—nded upon with diverse observations by the 〈◊〉 thâ—â— which is true in the faith is â—â— way 〈◊〉 Here he distinguisheth these observations of the Church from â—â—th â—â—ith is one they are diverse they are not of faith but attend upon faith So that they are to bee held for 〈◊〉 yet not for the law of faith which is of divine â—ight universall and bindeth all but as the law of man which is but of humane right particular to some places like the Law of Gâ—â—all kinde and bindeth not all like the by-lâ—wes of a Corporation The fourth testimony which he citeth out of Augustine I finde it in his 118. Epistle and it is * Sect 2. Div. 6. formerly answered * Aug ad Inquisit laâ—â—aâ— l. 1. c. 1 All those things which we hold without writing onely by unwritten Tradition were commended and ordained either by the Apostles themselves or by generall Councells All such things are not Doctrinall but Rituall Traditions not points of faith but orders and constitutions for the Church This appeareth both by the words allâ—adged and by the subsequent words in the same Epistle Wee see in the words alleadged S. Augustine cannot well tell upon whom to father such things but he leaveth it doubtfull it may be they were from the Apostles and it may be they were ordained first of all by generall Coâ—â—â—lls But all points of faith are elder then the eldest Councell The Iesuite himselfe telleth us out of Aâ—hanasius * Pag. 140. It is not nâ—wâ—dayes that our faith received its beginning but it is derived from the Lord himselfe And Athanasius himselfe was one of the first generall Councell That of Gerson iâ— most câ—rtaine c Nec Papa neâ— generale Concilium potest facere aliquid esse de side quod antè non â—uâ—t Gerson part 1 de err cirâ—a pâ—aecept Non Occides Neither the Pâ—pâ— â—or any generall Councell can make that to be a point of faith which was not so before And in the words immediately following S. Augustine declareth what such things were as were delivered without writing As the Passion reâ—â—â—rection and ascensâ—â—â— of our Lord and the descâ—nsion of the holy Ghost are yâ—â—rely solemnely celebrated These Feastâ— put us in minde of greater things but the Feasts themselves aâ—â— to be accounted but as rites and ordinances belonging to the Church The fifâ— is against the Doâ—atists and it is like wise * Sect. 4. Div. â— formerly answered The Apostles have not commanâ—ded any thing in this poinâ— but that customâ— which was opposed unto Cyprian must be held to have taken its originall from their Tradition The point of rebaptization is the point of which he dispâ—teth concerning which we oft declared the judgment of S. Augustinâ— to be this that the Apostles expressely commaunded nothing in this point and yet that this point may be determined by sound inference out of the holy Scripture The sixt is this He would not beleeve the Gospell it selfe but that the authority of the Church moved him The summe of our former * Sect. â— Div. 2 answere unto this is this S. Augustine spake this of the time when he was a Manichee but after his conversion he maketh a better confession He speaketh of the primitive Church not of the now Roman Church That power which he ascribeth unto the Church is to be a mover to perswade us to beleeve not to be a law-giver to coyne Articles of our beleefe The 7th is likewise * Sect. 4. Div. 8 answered Although we have no certaine example hereof out of Scripture yet we hold the truth of the Scripture in this thing when wee doe that which now pleaseth the universall Church The Example which is sought for is an example how those were received when they returned to the Church who were baptised by Heretickes whether they were rebaptised or no We confesse the Scripture giveth no example how they were received but none can inferre because the Scripture containeth not an example in this point therefore it containeth not the Doctrine of this point The 8th is likewise * Sect 2. Div. â— formerly answered This neither thou nor I can fiâ—de plainly and evidently in the Scripture This is against the Dâ—natists in the same point and I returne the same answere This that is an example of this how they were received into the Church that were baptised by the Heretickes neither thou nor I can finde in Scripture Yea we confesse the point of Doctrine is not written plainely evidently and expressely word for word but by sound consequence it is deduced from the Scripture And now let the understanding Reader judge of the reason that moved the Iesuite to object all those testimoniâ—s which were formerly answered surely it was onely to make his promise good to heape up a number without any regard of their nature He mustereth his testimoniâ—s as some Captaines when their companies are not full muster their Souldiours presenting some of them three or foure times over The 9th is this * Aug. l. â— cont Crese â— I receive not that which Cyprian held because Reply p. 14â— it is not received by the Church And I receive not that which is held by the Iesuite because it is not received by S. Augustine Doe I therefore hold unwritten Traditions Cyprian held rebaptization Augustine held the contrary and confuteth him by the authority of the Church but doth the use of one meanes exclude the power of another Because he confuted him by the authoritie of the Church could he not therefore confute him by the authority of Scripture Cyprian would have this question to be tried by the Scripture f Cypâ—ian epist 74. ad Pompâ—ium whence saith he is this Tradition Is is descended from the authoritie of our Lord and the Gospell or doth it come from the Acts or Epistles of the Apostles And a little after Let us goe to the fountaine to the Evangelicall and Apostolicall Tradition This is so evident that Bellarmine confesseth g Bellar de verbo non script l.
Christian people commâ—th by divine Tradition 22. In both these places Leo writeth of Rituall Traditions as of set dayes of fasting concerning which we confesse wiâ—h S. Augustine m â—â—ceptum esse Iejunium qâ—â—bus autem diebus non oporteâ—â—ejunare qâ—bâ—â—o porteâ— praece to Domini vel Apostolorâ—m noâ—nâ—enio de 〈◊〉 Aug. câ—â—st â—â— ad Casul Thâ—â— the duty of fasting is comman ded but on what dayes we must fast and when we must not fast we finde nâ—t this determined by prâ—cept of the Lord nor of his Apâ—stlâ—s What then shall we dâ—â— in this case May wee conteâ—â—e the obâ—ervance of aâ—y fasting day No for if we live in such a place where such dayes are by tradition decreed and by custome established it is our duty to obey authority in such a case Remembring alwayes to distinguish these customes as Leo there calleth them from Gods commandements And if Leo spake any thing hyperbolically concerning such Rituall Traditions we doe excuse him because having taken upon him to defend them he strained his wits to finde out arguments to commend them He maketh no difference betweene Divine Apostolicall Traditions wholly taketh away all Eccleâ—iastical Traditions whereby he overthroweth that knowne division of Traditions into Divine Apostolicall Ecclesiasticall our Adversaries have need to excuse him in this The two subsequent testimonies the one of Chrysâ—stome the other of Epiphantus being * Chrysoâ—â— Sect 3. Divis aâ— Epiphan Sect. 2. Divis â—1 already answered I proceede to that which hee objecteth out of Epiphanius concerning the custome of praying for the dead at the time of administration of the divine mysteries * Epiphan hâ—res 76. It is haeres 7â— The Reply p. 149. Church performeth this necessarily having received it by Tradition from the Fathers and who may dissolve the ordinance of his mother or the Law of his Father God the Father the Sonne and the Holy Ghost hath tâ—ught both in the Scriptures without writing the Church our mother hath inviolable statutes laide up in her which may not be broken 23. The mâ—aning of Epiphanius in this place is most evidently declared by the most learned Primâ—te in his * pag. 23â— Answer Such prayers for the dead as were generally used by the Primitive Church want not the testimony of the Scripture to consirme the lawfulnes of theÌ„ As S. Paul prayed for Oâ—esiphâ—rus while he was alive so may we pray for him being dead n 2. Tim. 1. 18. The Lord grant unto him that he may finde mercy of the Lord in that day But such prayers as are used by our Adversaries for the dead are not warâ—anted by Scriâ—ture nor by the Tradition of the Church Not by Scriptures because this is one of their unwritteÌ„ TraditioÌ„s Not by the Tradition of the Church because the Primitive Church denyed Purgatâ—rie and yet held Prayer for the dead but our Adversaries hold o Aquinas contgent l. 4. c 91. That if Purgatâ—ry be not admitted prayer for the dead is unprofitable I need not light my candle to give light to this truth for the light of this truth shineth as bright as the Sun in the Answer to this Article The doctrine how the dead may be prayed for differeth from the practice in praying for them at such a time namely at the administring of the sacred mysteries Epiphanius writeth of the latter of these for not observing of this ordinance of the Church hee condemneth Aerius in the words alledged The Church doth performe this having received it by Tradition from the Fathers and who may dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of his mother As wee have * Sect. 4. Divis 10. shewed formerly so here we see it againe this practice to pray for the dead at such a time is placed by Epiphanius among the ordinances of the Church and of this nature are all those things which he saith were delivered and taught without writing These are not the Traditions against which we bend our forces Cassiodorus also readeth this lessâ—n * Cassiod Instiâ— divin l. 1 Let us not doubt to Reply pag. 150. mount up into the height of the Scriptures by the approved exposition of the Fathers as it were by a certaine ladder of Iacobs vision 24. Wee have ascended so high upon the ladder of the Fathers approved expositions that we descry the falshood of your Traditions This ladder saith Cassiodorus should bring us to the sight of our Lord. But behold the Pope sitteth on the top of this ladder to over-turne all the expositions of the Fathers but onely such as are approved by him yea all the Fathers the Scripture too hath hee put under his feet So that whatsoever exposition he giveth of Scripture Though it crosse the sense the Fathers gave yet saith p Cusâ—n ad â—o 〈◊〉 epist 7. Cusâ—nus it must be believed because the sense runneth with the practise and the Scriptures follow the Church and not the Church the Scripture Reply p. 150. S. Basil perswadeth thus * Basil hâ—â— coâ—◠〈◊〉 Let the Tradition of our Lord terrifie thee Our Lord himselfe hath given this lessâ—n the Apostles have preached it the Fathers have observed it and the Martyrs have confirmed it 25. That the holy Ghost is God this is the point which S. Basil prooveth And lest thou shouldest separate the holy Ghost from the Father the Son saith he let the Tradition of our Lord terrifie thee c. This should terrifie the Iesuite to sin against the holy Ghost in holding it is not written that the holy Ghost is God Our Lord himselfe had given this lessâ—n Iohn 14. 26. The Apostles have preached it written it 1. Iohn 5. 7. S. Basil observeth it in the words precedent by the forme of Baptisme which is laide downe Math. 28. 19. And all Gods Saints are ready to confirme it with their blood He is an Arch-haereticke deserveth the stake rather then an answer that accouÌ„teth it no written doctrin In the end he concludeth with the sayings of * Basil epist 61 Basil and of * Hormisd epist 67. Hormisda applyed unto us that we condemne the Doctrine of the Fathers despise Apostolicall Traditions sell the inventions of upstarts have none of that Charitie which is commended are so puffed up with â—rrogancie that we imagine that all judgement of Heaveâ— and earth ought to yeeld to our opinion that worldly wisedome detesting the glory of Christ his Crosse domineâ—reth in the first and cheifest place 26. S. Paul describeth the worst of men that ever were or shal be by these properties q â— Tim. 3. 3. They are false accusers intemperate fierce despisers of them that are good Traitors c. These are the proper markes of Iesuites they are alwayes false accusers therefore it is no wonder that this detracting standering carping Moâ—us should accuse us thus falsely Nero set Rome on fire and laid the blame
among Christians wee could easily have shewed not onely the Grandfathers of this Doctrine to be Heretickes among the Christians but also that the Sâ—ducers among the Iewes were the great grand Fathers of it In a booke of theirs called Pirke Aboth Capitula Patrum we reade thus God gaue by Moses not onely the written Law but also an unwritten Law And e Peres de Tradit eccles part 2. asseâ— 1. Peresius citeth this out of Rabbi Moyses That God gave unto Moyses severall Doctrines by word of mouth besides the written Law which Moyses delivered to Ioshua Ioshua to the 70. Elders the 70. Elders to the Prophets and the Prophets to the chiefe of the Synagogues These Traditions the Apostles condemned as f Iâ—en l. 4. e. 25. Irenâ—uâ— declareth Not the Law of Moyses but the Traditions of the Elders corrupting the Law of Moyses were condemned by them These were condemned by the Prophets g Isaâ— 29. 13. As Doctrines â—f men even then when the Ceremoniall Law was of force And these were received in the dayes of S. Peter not from the Law of Moyses but h 1. Pet. 1. 18 By the Tradition of the Fathers namely those Seducers among the Hebrowes Neither doth S. Hicroâ—â— in that Epistle cite this tâ—xt at all therfore his words are here impertinently alledged Shortly after them started up other Heretickes who taught Answer that * Iren. l. 3. c. 2. the truth could not bee found out of the Scriptures by those to whom Tradition was unknowne for as much as it was not delivered by writing but by word of mouth for which cause S. Paul also should say we speake wisedome among them that be perfect This sticketh so close unto the Iesuite that with all his idle shifts he cannot shake it off â—â— He answereth ex concessis Those Heretickes were so Reply pag. 153 madde as to say that they were wiser then the Apostles themselves c. How then can they have any part with us who adâ—it all Apostolicall Doctrine 3. Are you not likewise tolde that All of them did not breake forth into that open impiety Some of them and not all of them were so madde as to say They were wiser then the Apostles And you may bee stareing though not starke madde Doe you admit all Apostolicall Doctrine Why then doe you not admit the Communion sub utrâ◠specie The inconstant Councell of Constance saw good reason to take away the Cup and to make it a dry Feast although as the i Concil Constan Sess 13. Councell confesseth Christ appointed it and the Primitive Church used it This declareth that you are as badd as the worst and as madde as the maddest Heretickes that ever were How could you doe this to make a new law contrary to the law given by Christ observed by the Apostles and by the Primitive Church if in this point ye did not thinke your selves wiser then the Primitive Church then the Apostles yea then Christ himselfe Cardinall Hosius breaketh forth into this impietie k Hosius Confess Petricoviâ—â—sâ— de Tradit 9â— That the Church which now is hath more revealed unto it then was revealed unto the Apostles And thus The same mysterie of iniquity which wrought in the fore-runners of Antichrist thâ—â— is discovered in his ministers now His second shift is to put the Hereticke upon us You are in the same predicament with those Heretickes in denying unwritten Tradition Whatsoever can be proved to have beene delivered by the Apostles either by writing or by word of mouth we deny it not we willingly receive what soever is truly an Apostolical TraditioÌ„ But 〈…〉 nomine it is you that are in the same predicaâ—â—â—â— for we can evidently prove it and our l Concil Constan ses 13. Bellarm. l. 4. de Sacram. Lucharist c. â—4 Adversaries confesse it that the Church received this written Tradition froÌ„ the Apostles and did likewise observe it to administer the Cup in the Supper of the Lord this Apostolicall Tradition delivered both by writing by word of mouth is litle couÌ„ted of by you and therefore you may take up your standing among those Heretickes and enter your name in Catalogâ— Hareticorum His last shift is this This holy Father Irâ—nâ—us was accustomed Reply pag. 153 to urge the Hereâ—â—ckes with the Tradition of the Apostles which is preserved in the Churches by the succession of Priests And if he were now alive he would as earnestly â—rge you with the same looly Traditions With what weapons Irenaus fought against the Heretickes we have * Sect. 4. Div. 5 already shewed Traditions are either written or unwritten unwritten Traditions were the hereticks plea they spake disgracefully of the scriptures that they were obscure might be diver sly interpreted could not be understood without Traditions and that Traditions were before them the same spirit possesseth our Adversaryes as if those Heretickes by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were transformed into them Against these Heretickes Irenâ—â—â— fought first by the Scriptures then when they appealed unto Traditions he fought against them by the Tradition of the Apostles preserved in the Churches If Irenâ—us were alive he needed not â—rge iâ— against us wee urge it against you wee are now upon triall by it we say that we follow the Tradition of the Apostles preserved in the Churches that is the succession of true doctrine in the Churches as it is contained in the Scriptures But what is this to Popish Traditions They are not from the Apostles they are not contained in the Scriptures nor preserved in the Churches but onely maintained contrary to the Scriptures and the Tradition of the Churches as they were of old by Hereticks so in latter times by an Antichristian faction They confessed indeed as witnesseth Tertullian * Tertul. de prâ—scripâ— c. 25. that the Apostles Answeâ— were ignorant of nothing and differed not among themselves in their preaching but they say they revealed not all things unto all men some things they delivered openly to all some things secretly and to a few Because that Paul useth this spâ—â—ch unto Timothy O Timothy keepe that which is committed to thy trust And againe That good thing which was committed unto thee keepe I confesse in one thing our Adversaries are not like thâ—se Heretickâ—s they confâ—ssed that the Apostles were ignorant of nothing but our Adversaries hold this That there is more revealed unto the Church which now is then was revealed unto the Apostles as we have heard from Hosius the Cardinall Setting aside that part of the testimonie in all things elfe they are as like those Heretickes as if they had beene spit out of their mouth and therefore lest their agreement should be discovered the Iesuite in his wisedome thought it the best way not to lay downe these words of the Answerer but onely to returne a blind answere unto them It is confessed that Tertullian was a maintainer of unwritten Reply pag.
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
Scriptures He expoundeth the words of our Lord Search the Scriptures in this mannâ—r Å¿ Idem hom 14 in Iohn Our Lord exhorted all the Iewes to search the Scriptures t 2. Pet. 1. 15 Yee dâ—e well saith S. Peter that ye take heâ—d unto them But thus saith the supposed Successor of S. Peter yee doe ill to read them for innumerable and great inconveniences come thereby Thus wee see a manifest opposition betwixt Christ and his supposed vicar betwixt the practise of the Primitive Church and of the now Roman Church Let the evils be never so great yet our taking away the Scriptures from the common people can be no more justified then your taking away the cuppe you may aswell take away meat and drinke from them because evill commeth sometimes by them you may aswell forbid them the hearing of the word as the reading of it seeing evill may come by preaching being misunderstood you may aswell take Christ from them because he is to some a rocke of offence and a stone to stumble at If this reason be good then take away the Scriptures from the Priests likewise yea rather from them because they may pervert the meaning of the Scriptures and not onely thereby fall themselves into evill but likewise draw Disciples after them And as * Bellarm. de Pontif. Rom. l. 1. c. â— Bellarmine observeth the Ring-leaders of the people into heresies have beene for the most part Bishops or Preists But will you heare the particular inconvâ—niâ—nces 1. Doth not the licentious liâ—â— of your people against Princes Reply p. 158. Pastors and Church shew plainely that which Sutor mentioneth This is a lye of the longest elevens Let the world judge whether obedience unto Princes be better taught and practised by us or by you A Princes Crowne cannot sit sure upon his head if this doctrine be true The Pope may depose Kings and dispose of their Kingdomes the which is defended by the Iesuite x Marian de Rege Regis institut Mariana and y I de abdicat Hennc 3 â—â— ascribed to Bucher Bucherus As for obedience unto Pastors and the Church setting aside that blinde obedience the common proverbe declareth what you are The nearer Rome the worse Christians 2. The losse of soules as * â—ee pag 2â— of tâ—e Reply Calvin confesseth that the Divell did gaine more â—oules by permitting the Scriptures to the vulgar Reply pag. 1â—â— sort then by kâ—eping the word from them Calvin speaketh onely of corrupt Translations as the Iesuite himselfe confesseth in the place cited what therefore Calvin saith of corrupt Translations that the Devill gained soules by them is rather true of yours then of ours for they are more corrupt then ours The vulgar Latine Translation upon which you dote so much that you preferre it before the Originall hath many corruptions of all sorts as a Bishop z Lindan de opt gener interp l. 3 c. 1. of yours confesseth Every old wife is able to chop Scripture with the best of you all You should rather pitty the ignorance of your owne silly women who are like those women spoken of by S. Paul a 2. Tim. 3. 7. who are never able to come to the knowledge of the truth Their ignorance I say you should rathâ—r pittie then envie the knowledge of our women whose glory it may be and not their shame that they are more skilfull in the Scriptures then many Iesuites and are able to discover your errors in many points of Divinitie Pamphilus approved this practice not onely in men but likewise in women for as Hierome recoâ—deth it b Scripturâ—s quoque sanctâ—â— non ad legendum tantum sed ad habendum tribuâ—bat promptissimè non â—olùm vitis sed foeminis quas vidisset lectioni deditas Hiâ—ron in Apol. cont Ruf. He gave most freely the holy Scriptures not onely to read but to keep them for their owne not onely unto men but likewise to as many women as hee saw did give themselves to reading In the conclusion of this Section he telleth us a tale of an olde wife They are living yet and perhaps your owne selfe are not ignorant of it who can testifie that one of your Predecessours in that dignitie which you once enjoyed being challenged for taking a second wife contrary to â—he presâ—ript of the Apostle ordaining that a * 1 Tim. 3. â—6 Bishop should be the husband but of one wife onely returned a short answer for himselfe out of the same Apostle * 1. Cor. 7. 9. that it was better to marry then to burne Reply p. 158. Choosing rather to separate S. Paul from S. Paul then his second wife from himselfe I know the person by your description the first letters of his name are G. M. His fame liveth after his death unto his glory and were hee living hâ— would have curried your cockscombe for this tale S. Augustine saith that Montauns the Hereticke was the first that condemned c August de Haeres ad Quodâ—ultd second marriage as fornication from him our Adversaries have received the same opinion S. Paul condemneth it not no not in a Bishop himselfe d Praecipitur â—t non nisi singulas â—no tempore habeant uxorea Hicron epist ad Ocean To avoyde the multiplicitie of wives which was common with the â—ewes at the same time it is commanded saith S. Hierome that they shall have but one wife at once If the Apostle allow one wife to a Bishop why doe you condemne that by your Traditions which God alloweth The forbidding of it crosseth the truth of the Scripture for the Scripture saith e Heb. 13. 4. Marriage is honorable among all men but whoremongers and adulterers God will judge And these Tradition mongers say marriage is damnable among some men but whore mongers and adulterers are not so Doe wee not see it among them that a Priest may not hold one benefice with one wife but hee may keepe two benefices with three concubines When Hildebrand an adulterous Pope resolved to bring in this doctrine of devils f 1. Tim. 4. 3. in forbidding of marriage the Clergy with one consent cryed out against him g Lambert Schaphnaburg hist an 1074. He was an Hereticke he forgat the sayings of our Lord All men cannot receive this saying And of his Apostle Hee that cannot abstaine let him marry for it is better to marry then to burne That renowned Prelate might answer the same for himselfe yet not separate S. Paul from S. Paul To conclude this Section dayly experience sheweth it that as greater inconveniences come by debarring the common people from the Scriptures then by admitting them to reade them so greater evils proceede from debarring Preists their wives then from the allowing of them Platina saw this long since therefore in the life of Pius Secundus he secondeth this Sacerdotibus magnâratione sublat â—â— nuptias majori restituâ—ndas There
and the Cuppe unto the common people In which although you cannot gaine the attestation of all the ages of the Church nor make those new inventioÌ„s to mount up against the curreÌ„t of antiquity yet we know can discover your sluâ—tish tricks in chopping changing in wresting wriâ—ging in boasting bragging of the testâ—monies of antiquity And surely whatsoever you say concerning the holy Scriptures had you any hope of attaining good successe as you have fathered false Traditions on the Apostles so you would not spare to invent false Scripture under the name of Canonicall Authors Wee know your good will by adding Apocryphall bookes unto Canonicall Scripture and by equalizing Papall Decrees and Ecclesiasticall Interpretations with the written word but it is not so easie a thing for you to bring in counterfeit Scriptures as counterfeit Traditions because the Scripture hath more helpes to hinder the effecting of it then Traditions have 1. The Scripture hath Gods providence to preserve it from addition aswell as from diminution but unwritten Traditions want Gods providence to preserve them either from the one or the other where shall wee finde those five bookes of Apostolicall Traditions written by Egesippus which you alledge against us As those are lost so wee may finde many volumes of false Traditions 2. The number of the Bookes of holy Scripture is so well knowne that none can adde unto it but it wil be presently discovered it is not so with unwritten Traditions the Pope himselfe cannot or will not lay downe the certaine definite number of unwritten Traditions and say These no more we hold as unwritten Traditions I desire the Iesuit to doe one thing nay I hold out the flag of desiance and avouch it that hee is not able to doe it To lay downe the definite number neither more nor lesse of unwritten Traditions If he ever reply againe let him not forget this Challenge but I know he dares not for his â—ares to doe it because this is the onely shift they have to colour their new Inventions It is a Tradition So that there may be an addition unto Traditions and yet by the number it shall not be discovered because the number is not yet nor shall hereafter be discovered 3. The Scripture is a thing it selfe extant in faâ—t alwayes visible and not trusting to the bare memory of man or to the attestation of others So that if any adde unto it it will testifie of it selfe and for it selfe but unwritten Traditions taking them at the best hand as they come from their first Authors 〈◊〉 things extant in fact nor alwayes visible but speaking the best of them trusting unto the bare memory of others so that others must testifie for them they cannot testifie for themselves and therefore they are more subject to addition even by those that testifie for them And thus wee have discovered his proofes to be false or impertinent and his three rules to be foolish or impossible That of S. Paul to the Thessalonians of Basil of Chrysostome and of the Councell of Gangers is * Paul to Thes Sect. 3. Divis 1. Basil Sect 6. Divis 10. Chrysost Sect 3 Divis 2. Conc Gang. Sect 9. Divis 2 already answered and now there remaineth onely the Curse thundred foorth by that cursed conventicle of Nice commonly called the second Councell of Nice * Conc Nic. 2. Act. 7. If any man contemne the Tradition of the Church which is authorised either by writing or by custome let him bee accursed 17. We are not nice to deny this conventicle of Nice Reply pag. 172 seeing it was called by an insolent woman Irene domineering over her husband was compacted of a sort of Idolaters and condemned by a better y concil Francos iuxta Maenum an 794. Walafrid Stra. Ado Viennens in Histos Councell This causelesse z Prov. 26. 2. curse we feare not it shall not come upon us but rather like Noahs dove it shall returne from whence it came We feare not Balaams curses though he doe vent them with Bell Booke and Candle for though they curse yet the a Psal 109 28. Lord will blesse But let all Tradition-mongers feare that dreadfull curse which the Lord pronounceth against all such as shall teach prater or contra otherwise or contrary wise then the Scripture expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you will all such are beside the way or in a contrary way Let all such I say feare that curse written by S. Paul b Gal. 1. 8. If wee or an Angell from heaven preach otherwise unto you then that which we have preached unto you let him be accursed And lest you should thinke to avoyde this curse in saying S. Paul speaketh not of what was written but of what was preached S. Augustine forewarneth you thus c Si quis siâ—e d Châ—iâ—â—o sive de cius Ecclesia sive de quâ—â—un qâ—e aâ—iâ—â—e qâ—ae pertinet ad si dem vitamque nostram â—n dâ—câ—m si nos sed quâ—d Pau lu◠〈◊〉 it â— Aâ—gâ—us de câ— lâ— vob saâ—nun â—iaveâ—it prae â—â—rqua â—â— qâ—od in Scripturis legalibus eâ—angelicis accâ—pi stis anâ— themâ— sit Aug lib 3. cont liter Pe til c. 6. If any one concerning Christ or his Church or any other thing which â—elongeth unto faith and life I will not say if we but as Paul addeth if an Angell froâ— heaven preaâ—h unto you otherwise then what you have received in the writings of the law and the Gospell let him be accursed And who can declare what curse this iâ— for though there bee no unwritten Doctrines yet there are unwritten d Deut 2â— 6 curses Iâ— the Iesuite have any minde to reply againe let him beginne when he will he shall be answered for this time the combate is ended and the day is ours the Arke standeth and Dagon is fallen the great Fort of Popery is battered downe and all Popery tottereth at the â—all of it In this Adversary we have discovered many shifts but liâ—tle learning a spitefull heart a bâ—â—ter tongue and a brazen fâ—ce are his best arguments His whole discourse like an aiery meteor being composed of a deale of matter imperfectly mixed together is quite vanished as his proofes are weake â—o his position is wicked and therefore let nothing draw thee from Scripture to follow after other Doctrines but let that be the Lyains Lapis the touchstone of truth and then I will say of unwritten Traditions that which Saul said to Ionathan concerning his Kingdome e 1. Sam. 20 31. As long as the Sonne of Ishaâ— liveth thou shalt not be established oâ— thy Kingdome Faults to be amended In the Title page line 17. for were reade are IN the Epistle for Zeâ—â—crates reade Xenocraâ—es Pag. 2. lin 11. for fibolist reade fikher p. 5. lin 27 for that read thus p. 6. l. 2. for Iesuites read Iesuite p. 9 l. 19. for speak reade speake p. 11 l. 10. for as it reade as if it p. 16. l. 18. for Tradition read Traditions p. 1â— l. 32 for the read this p. 32 l. 4. for Leâ—sâ—us read Lenseâ—s p. 41. l. 35. for them reade him p. 54. l. 36. for handleth read â—oldeth p. 84. l. 8. for to to read to p. â—6 l. 6. for wrestling reade wresting p 87 l 24. for wrestle wrestling read wrest wresting p. 135. l. â— for not reade and p. 138. l. 21. for call reade call them p 160. l. 3. for our reade your p. 171 l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. â—69 l 36. for and the read and to this end the. In the margent P. 6 for 129 read 120. p. 9. for Chrysost reade Chrysol p 36. for sap reade sip p. 57. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 81. for 26. read 96. p 106 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. for 92 read c. 92 p. 140 for mandatur read mandantur p. 143. for c. â—â— reade 3â— p. 144. for fidelâ— reade fidelibus p. 147 for p. 164. read p. 156. p. 149. for hom 3. reade hom 31. p. 159. for Mat. 12. reade Mat. 2. Adde p. â—0 l 14. All that was inspired was preached p. 27 l. 23. blot out the comma betweene Euchariâ—t fasting and betweene Person Christ. p. 144. l. 30. and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 36 marg