entire System of the Christian Faith than by committing it to Writing that Piety should not permit even the Romans to rest satisfied without such written Monuments of what they had been taught or to conceive it was sufficient that they had received it by Tradition and that the Wisdom of the Holy Ghost instructed the Apostles to commit to writing that which they had Preached by Word of Mouth that so it might become to future Ages the Pillar and the Ground of Truth and a sufficient Antidote against the Heresies which afterwards prevailed in the Church Euseb H. Eccl. l. 3. c. 37. And that the zeal of the first Successors of Christian Faith imployed it self as much in leaving to their Converts throughout all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings of the Holy Gospels as in preaching Christ unto them In Answer to Mr. M's Fourth Reason for the Infallibility of Tradition I grant P. 354. That a Tradition made as credible to any Man as it may be made credible to one who never saw London that there is such a City as London and that it is the head Town of England will be a good and a sufficient Proof that the Traditions of the Church of Rome are true and that upon such Evidence afforded it will be most unreasonable to question the Truth of them but then I think it is the vainest thing imaginable for any person to attempt to prove them from a like Tradition For doth Mr. M. know of any Man whoever doubted that there was such a City as London or that it was the head Town of England Did he ever read or hear of any large Discourses any Testimonies brought from ancient Records or Traditions from Divine Revelation or from Reason to prove there was or could be no such Capital City in England Can he produce as many Eye and Ear Witnesses that the Traditions of the Church of Rome are truly Apostolical as may be easily produced for such a City Let Mr. M. once prove that the Traditions of the Romish Church were always generally received by all Mankind and that none ever had the Confidence to Question the Truth of any of them Let him prove them from Myriads of Eye Witnesses who saw them writ by the Apostles or Primitive Professors of Christianity as plainly as ever any Man saw London or as many Ear Witnesses hearing the Apostles preaching these Traditions as ever heard this Capital City mentioned by those who saw it Let him prove them by as many persons who writ to the Apostles concerning these Traditions as have writ to London and by as many who resorted to the Apostles to learn these Traditions as have resorted to this City by as many Books describing these Traditions in the very Age in which they are supposed to have been delivered as there are Books which in this Age make mention of the City of London and by as many Canons of the Primitive Church relating to these Traditions as there are Statutes and Discourses relating to the City Trade and Government of London And I will then acknowledge That it is impudent impious and blasphemous Impiety to doubt the Truth of these Traditions Mr. M. indeed supposeth That it is as evidently credible that God hath revealed such and such Verities as it is credible by humane Tradition that there is such a City as London but this he never undertakes to prove as knowing that it was an easier matter to suppose it P. 355 356. And then he adds That the very self same Tradition tells me that the same God who revealed by his Apostles so many other Verities to his Church did also reveal by the same Apostles to the same Church that this Church was to be heard as the Mistress of Truth with whom he would ever be present suggesting to her all Truth and never permitting the Gates of Hell to prevail against her that he placed her as a Pillar and Ground of Truth giving her such Pastors as should secure her Children from being tossed to and fro with every Wind of Doctrine and consequently this same Tradition tells me God hath revealed this Verity of her being Infallible in proposing any Point for Divine Faith. Now Reply First Mr. M. is miserably out in this Discourse for not one of these Revelations here mentioned whatsoever is the import of them have descended to us by Oral Tradition but are all of them contained in Scripture as far as they are truly cited Secondly Whereas the Evidence that there is such a City as London is so great that never any Body could deny or question it that the Church is Infallible in propounding any Point of Faith not clearly revealed in the Holy Scripture or that there are indeed any such Points of Faith is at present and hath been formerly denied by many Myriads of learned and pious Men whose worldly Interest it is and was to believe that true which they deny to be so and whose rejoicement it would be to find it true and that none of the places here produced prove this Infallibility or by the Primitive Professors of Christianity were esteemed to prove it they have unanimously held and do at present hold Thirdly Ibid. Whereas he saith He did see with his Eyes that she viz. the Church of God did propose her Traditions for Verities received from God. Let it be noted That Mr. M. confounds the Church of Rome and the Church of God excluding all the Protestants the Greek Church and the Eastern Christians not subject to the Pope from that Church out of which there is no Salvation which I hope is not so evident as that there is such a City as London for it is not the whole Church but that of Rome which claims this Infallibility and on that account proposeth her Traditions for Verities received from God. Now then let us return to our Capital City of London and we shall find the whole Nation though of different Parties Interests and Judgments agreeing that there is in England such a Capital City as London but yet we find half the whole Christian World utterly denying many Traditions of the Church of Rome to be Verities received from God and in particular that of the Pope's Supremacy without which the Church of Rome neither doth nor can pretend to be the whole Church Catholick Now this denial of her pretended Traditions by so many Churches professing a like Veneration for those Traditions which are truly Primitive must prove as strongly that the Traditions of the Church of Rome are falsly so called as her Assertion can be supposed to prove them Divine Verities Again whereas there are no universally received Records which give us the least cause to doubt whether there be such a City as London c. the Records of the Scriptures Councils and Fathers of the Church cause many Myriads to believe the Doctrines and Practices peculiar to the Roman Church are so far from being Apostolical Traditions that they
11.52 Mark 6.34 and then did vain Traditions and corrupt Interpretations of the Scriptures mightily prevail St. Basil in his Epistle to Gregory the Divine tells him there was little Help to be expected from the Pride of the Western Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who neither knew the Truth nor will endure to learn it but being prepossessed with Lyes and false Suspicions they do now as they did before in the Case of Marcellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contending with those who shew them the Truth and stablishing Heresy by themselves And again I would write saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their Head but only enigmatically touching Ecclesiastical Affairs Ep. 10. p. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they neither know the Truth of our Affairs nor do they take the Way to learn it And agreeably to this Complaint we find the Arians in the Council of Ariminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Hist Eccl. l. 2. c. 16. deceiving the Western Bishops because of their Simpleness and the Historians telling us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were bubbled by them into a Subscription Sozomen informs us of the Three hundred Western Bishops met at Milan Hist Eccles l 4. c. 9. that they consented to the Deposition of Athanasius through Fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fraud or Ignorance of what they were about And in the general Theodoret informs us that the Arians made it their Business Hist Eccles l. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gull the Western Bishops by reason of their Simplicity Again That Ignorance in the People renders them easy to receive any thing which is imposed upon them as Matter of Revelation or Devotion or under the venerable Name of a Tradition of the Church a Doctrine of the Holy Fathers or a Definition of a Council will be evident if we consider that being once bereft of the Assistance of the Holy Scriptures they have no Principle left them by which they can examine no Judgment to discern the Truth or Falshood of any thing which comes proposed to them under these specious Colours and so they are not qualified to judge of or in Capacity to discover the Cheats thus put upon them Accordingly we find that in the Times of Ignorance the People were carried away after dumb Idols 1 Cor. 12.2 even as they were led and were cajol'd into the most superstitious vile unnatural and cruel Practices under the semblance of paying their religious Worship to their Heathen Deities Now of the prodigious Ignorance of those Ages in which most of the Romish Doctrines were introduced or else conciliarly were established and so advanced from Opinions and Practices permitted in some places to Articles of Faith and Rules of Manners we cannot reasonably doubt when we find the Second Nicene Council making a Canon That he who was promoted to a Bishoprick should be well acquainted with his Psalter that so he might be able to instruct his Clergy in it and that the Metropolitan should strictly examine whether he were sufficient to read the Canons Conc. Nic. 2. Can. 2. the Gospel the Epistle and the rest of the Scriptures discreetly and not imperfectly Cent. 9. when the Enquiry made by the Bishops in their Visitations was 1. Regino de Eccl. Discipl p. 28 29. Whether the Priest did pleniter intelligere fully understand the Exposition of the Creed and the Lords Prayer 2. Si bene intelligat Whether he well understood the Prayers the Preface and the Canon of the Mass Si Epistolam Evangelium bene legere possit Whether he could well read the Epistle and Gospel And when Baluzius saith ea erat saeculi istius infelicitas Not. in Regin p. 540. ut necesse erat Presbyteros ab Episcopis interrogari utrum bene legere possent the Infelicity of that Age made it necessary for the Bishop to ask whether the Priests knew how to read well and that this happened not only to the inferiour Clergy sed etiam in illis interdum qui ad summum Sacerdotium eligebantur but sometimes also to them who were chosen to the Office of Bishops as Carolus Calvus and the Bishops of the Council of Valence complain when good Learning perished almost throughout Europe Cent. 11. p. 152. Cent. 12. Barbarity prevailing every where saith Balaeus When all the Priests had abandoned the Scriptures appointed for Man's Salvation and were blind Guides De Praedest lib. Arbitrio l. 2. going before the Blind to Perdition saith Honorius Augustodunensis When the Bishops Priests and Ministers of the Church were ignorant almost of all things and the Waldenses carried the Vogue among the People by their Learning and were admitted by the Priests to preach publickly In Collect. de vrb Tolos Cent. 13. not that they approved their Opinions but because they were inferiour to them in Learning saith Jacobus de Riberia When he that had learned nothing became a Teacher of others and though he were like the sounding Brass and tinkling Cymbal usurped the Office of a Teacher being an unprofitable Trunk and a dumb Idol and they who were ignorant of the Holy Scriptures usurped that Burthen of Dignity which they could not bear saith Petrus Blesensis Ep. 23. When there neither appeared Piety or Learning in the Clergy saith William Bishop of Paris Lib. de Collat. benefic Cent. 14. When the Pope appointed to almost all ecclesiastical Dignities Men ignorant of the Holy Scriptures Idiots and Unlearned who knew not the Language of the People over whom they presided Defensor pacis l. 2. c. 24. p. 354 355 356. When not one among Ten of the Bishops Arch-Bishops Patriarchs of Provinces were sufficiently instructed in Divinity saith Marsilius of Padua When the Church was eclipsed with the black Mist of Ignorance De planctu Eccl l. 2. cap. 5. 20. Cent. 15. When the Bishops ordained Men whom they knew to be unlearned and unfit and being Idiots suffered themselves to be made Bishops saith Alvarus When it often happened through the Defect Negligence and deceit of them to whom by the Bishops A. D. 1473. apud Bin. To. 8. p. 1053. cap. 3. was committed the Examination of Persons to be ordained that Men Unlearned and altogether Ignorant were presented as fit to the Bishops and so ordained by them saith the Council of Toledo When such Men were admitted to the Priesthood and other Holy Orders as were Idiots Unlearned and scarce able to read though way wardly and without Understanding not knowing when they read or prayed whether they blessed God or blasphemed him When the Church was stock'd with ignorant and wicked Men De corrupto statu Eccl. c. 11 12 13 25. and no Man learned in the Scriptures was advanced to great Dignities When the Parish-Priests could not read and scarce knew A from B and knew not the Words much less the Things they read saith Clemangis Declarat de
appeared to the Prophets in divers Shapes why many Covenants were made with Man and what was the Character of every Covenant why God concluded all Men under Vnbelief that he might have mercy upon all why the Word of God was made Flesh and suffered why Christ came only in the last times and of the end of all things and of things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to explicate other things mentioned in the Scripture But notwithstanding all these Enquiries the Churches Faith was still the same as being comprized in the forementioned Articles of the Apostles Creed Tertullian having laid down the same Rule in his Prescription against Hereticks Cap. 13 14. he reduceth all enquiries beyond this Rule libidini curiositatis to the lust of Curiosity and saith That we may better be ignorant in other things than Curiously concerned to know them whereas had there been as many more Articles of Christian Faith delivered by the Apostles and as necessary to be believed by all Christians as those which were contained in their Creed and Rule of Faith what ignorance or what unfaithfulness to Souls must they be guilty of who mention none of all these necessaries but virtually and in effect exclude them all from being so by thus declaring that all beyond this Rule did only serve to exercise our Wit our Curiosity our Knowledge concerning profound Mysteries which were no part of Faith and of which without detriment to the Christian Faith we might be ignorant Epiphanius having discoursed at large of all the Heresies of his time he closes his Discourse with an exposition of the Catholick Faith in which he speaks Of one God over all § 3. Of the Consubstantial Trinity by which all things were created § 14. Of the Birth of Christ of the Virgin Mary from whom he received a true Body and true Flesh Of his humane Soul and of the imion of both to his Divinity § 15. Of his Sufferings on the Cross in his humane Nature of his descent into Hell of his Resurrection of his Ascention into Heaven whence he shall come to judge the quick and the dead § 17. Of the Resurrection of the same Body that died of the future Recompence according to what we have done in the Flesh of the Damnation of the Wicked and the future Happiness of the Just § 18. This saith he is the Faith of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 19. Vid. etiam § 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the things which the one Catholick Church holds touching the Faith § 21. These things we have discoursed with as much brevity as we could of the Consubstantiality of the Father Son and Holy Ghost of the incarnation of Christ and of his final coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the other Articles of Faith. These therefore in his time comprised all the Articles of the Christian Faith the Doctrines of the Catholick Church and therefore the New Roman Articles could be no parts of Christian Faith no Doctrines of the Church Catholick when Epiphanius flourished in it And upon account of this Symbol of Faith it is that he calls the Church and the way of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haer. 59. §. 12 13. The Kings High-way and calls them the Servants of God who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know this firm Rule or Canon and walk in this way of Truth 5ly § 5 This will abundantly appear from an impartial reflection on those Treatises which have been written by the Ancient Fathers at the request or the desire of others to be instructed in the Articles of Christian Faith. Thus when the Emperor Jovianus desired to learn of Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faith of the Catholick Church Athanasius tells him expresly To. 1. p. 245. That it was that Faith which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessed by the Nicene Fathers and that he might the better know it he sets down their Creed at length telling him moreover like a true Protestant That the true and pious Faith in Christ was manifest to all Pag. 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being known and read from the Holy Scriptures When some Monks had desired St. Basil to send to them De vera pia fide p. 385. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written confessionof the holy Faith. In answer to this demand St. Basil lays down this as his Foundation That it is the property of a Faithful Minister to preserve those things Ibid. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure sincere and unadulterated which are commited to him by his Good Lord to be distributed to his fellow Servants I therefore saith he according to the Will of God will lay before you those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have learnt from the divinely inspired Scripture This Fundamental position that it is the property of a Faithful Steward to deliver nothing to his fellow Servants as part of Holy Faith but what he hath learned from the Holy Scripture he confirms in these words Ibid. C.D. For if our Lord himself in whom were hid all the Treasures of Wisdom and Knowledge said thus He the Father gave me a Commandment what I should say and speak and again The things which I speak as the Father hath told me so I speak And if the Holy Spirit spake nothing of himself but only spake those things which he had heard from him how much more is it as well safe as pious for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and mind the same thing in the Name of the Lord Jesus Indeed Ibid. E. saith he when I conflict with Hereticks whose Footsteps I must follow I am compelled sometimes to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expressions not found in Scripture though neither are they alien from the pious sence of Scripture P. 386. a. but now I have thought it most convenient to the common Scope of us and you to fulfil your command in the simplicity of the sound Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by saying those things which I have been taught from the divinely inspired Scripture abstaining from those Names and Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not to be found expresly in the Holy Scripture For saith he if the Lord be Faithful in all his words if all his Commandments are Faithful and established for ever and done in Truth and Righteousness Ibid. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a manifest falling from the Faith and a manifestation of Pride either to reject any thing that is written or to superinduce any thing that is not written our Lord having said My Sheep hear my Voice And the Apostle by an Example taken from Men viz. That if it be but a Man's Testament yet if it be confirmed no Man rejects or adds any thing unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. d. most vehemently forbids that any thing should be added to or taken from the divinely inspired Scriptures And
de Sancto Victore excerpt l. 2. c. 9. That all the Books of the Old Testament are Twenty-two and that there are besides other Books as the Wisdom of Solomon the Book of Jesus the Son of Syrach Judith Tobias and the Books of Mâ—câ—abees sed non scribuntur in Canone but they are not written in the Canon and this he very frequently repeats Richardus de Sancto Victore saith in like manner That the Books of the Old Testament are Twenty-two alii non habentur in Canone others are not put into the Canon though they are read by us as are the Writings of the Fathers and these Books are Wisdom Ecclesiasticus Tobit Judith and the Maccabees John Beleth having reckoned up the Books of the Old Testament and told us they were Twenty-two he after saith expresly De div Officiis c. 60 62. That Tobit the Maccabees Philo and the Son of Syrach were Apocrypha and that hos quatuor quidem non recipit Ecclesia the Church receiveth not these four John of Salisbury in Answer to the Question put to him Ep. 172. Edit Paris 1611. p. 279. Quem credam numerum esse librorum V. N. Testamenti What he believed to be the number of the Books of the Old and the New Testament P. 281. saith That following Catholicae Ecclesiae Doctorem Hieronymum St. Jerom as the most approved Doctor of the Catholick Church in this matter he undoubtedly believed them to be Twenty-two And then of the Books of Wisdom Ecclesiasticus Judith Tobias and the Maccabees he saith Non reputantur in Canone They are not reckoned in the Canon and having added to this account the number of the Books of the New Testament he concludes of them both thus Et hunc quidem numerum esse librorum qui in S. Scripturarum Canonem admittuntur celebris apud Ecclesiam P. 282. indubitata traditio est And that this is the number of the Books which are admitted into the Canon of the Holy Scriptures is what the celebrated and undoubted Tradition of the Church declares The Ordinary Gloss received in this Cent. 13. De libris Bibliae Canonicis non Canonicis and in the following Ages with the general Approbation of the Schools and all the Doctors of the Western Church declareth 1. That the Canonical Books of the Old Testament are only Twenty-two and having reckoned them up in this order viz. Five Books of Moses Eight of the Prophets and Nine Hagiographa he adds That quicquid extra hos est ut dicit Hieronymus inter Apocrypha est ponendum What Books soever there be besides relating to the Old Testament they ought according to St. Jerom to be put among the Apocrypha particularly before the Books of Tobit Judith Wisdom Ecclesiasticus and the Maccabees he saith Here begins a Book qui non est in Canone or qui non est de Canone Ibid. which belongs not to the Canon And again Isti sunt libri qui non sunt in Canone These are the Books which are not in the Canon and which the Church admits as good and useful but not as Canonical He also giveth his Advertisement Ibid. That the Chapters added to Esther and to Daniel are not in the Canon so that in all things he perfectly accordeth with the Church of England 2. As for those Books which are not Canonical he informs us That Ecclesia eos legit permittit the Church reads and permits them to be read by the Faithful for Devotion and Information of Manners but she doth not think their Authority sufficient to prove what is doubtful or matter of dispute or to confirm Ecclesiastical Doctrines And this 3. because there is as much difference betwixt Books Canonical and not Canonical as betwixt what is certain and what is dubious betwixt Books written by the Inspiration of the Holy Ghost and Books indited they knew not when or by whom And 4. He professes to have made this distinction and exact numeration of the Books which did and which did not belong unto the Canon because there were many who because they did not spend much time in studying the Scriptures existimabant omnes libros qui in Biblia continentur pari veneratione esse reverendos thought with the Trent Council all the Books contained in the Bible were to be received with a like Veneration not knowing how to distinguish betwixt Books Canonical and not Canonical In the Fourteenth Century Brito a Friar Minorite put forth his Exposition of the Prologues of St. Jerom upon the Bible which were usually joined to the Ordinary Gloss and are still extant in the Works of Nicholas Lyra and in his Exposition of the Prologue upon Joshua he informs us That according to the Hebrews the Books of the Old Testament are divided into the Law the Prophets and the Hagiographa the Law containing Five Books the Prophets Eight and the Hagiographa Nine that the Books of Judith the Maccabees of Wisdom and Ecclesiasticus the Third and Fourth of Esdras and the Book of Tobit Apocryphi dicuntur Quia vero de veritate istorum librorum non dubitatur ab Ecclesia recipiuntur are called Apoorvphal because the Authors of them are not known though they are received of the Church as not doubting the truth of them In his Exposition on the Prologue upon Kings he tells us That the Prologue of St. Jerom was useful ut sciamus librorum Canonis Apocryphorum distinctionem that we might by it know the distinction betwixt the Canonical and Apocryphal Books and that it defends the Holy Scripture against them who introduce the Apocryphal Books for Hagiographa or sacred Writings And in his Exposition upon his Prologue before Daniel he saith Continet liber iste Apocrypham partem Historiam Susannae Hymnum puerorum Belis Draconisque fabulas This Book containeth something Apocryphal viz. The History of Susanna the Song of the Three Children and the Fables of Bell and the Dragon Now this being a work of so great Credit as to be joined to the Gloss and commonly received as Lyra saith must give us the prevailing Judgment of that Age. Nicholas Lyra in his Preface upon Tobit saith That by the favour of God he having writ super libros S. Scripturae Canonicos on the Canonical Books of Scripture from Genesis to the Revelations intended by the same Grace of God super alios scribere qui non sunt Canonici to write upon others which were not Canonical and which are only received in the Church for Instruction of Manners not being by her thought sufficient to confirm doubtful Matters Now these saith he according to St. Jerom in his Prologue on the Kings are Wisdom Ecclesiasticus Judith Tobias and the Maccabees Baruch and the Second of Esdras as he saith in his Prologues to those Books In the beginning of his Notes upon Esra he renews all this saying That he intended though Commenting upon the Historical Books of the Old
his Days did universally hold any thing that was an Error nor shall you ever read of any Catholick who refused to conform himself to the Vniversal Belief and Practice which was current in the whole Church of their times Now to this I answer That the Vniversal Church may be considered Two ways 1. In a State of Vnity within her self so that her Members do universally agree in the same Doctrine and Practice few or none dissenting from the common Doctrine of the Church or in that State in which her Members are unhappily divided by reason of the different Sentiments of many great and famous Churches which yet exclude not either Party from being Members of the Church Catholick as she hath always been since the great Rupture betwixt the East and West and as the West hath often been divided by reason of the great and lasting Schismes which have happened betwixt contending Popes and Emperors and betwixt Popes and Councils contending for Superiority 2. I add That this Agreement of the present Vniversal Church may either be in Doctrines and Practices necessary to the Being of a Church or else in Doctrines and Practices unnecessary on which the Being or the Welfare of the Church doth not depend Having premised these Distinctions I answer First That in Doctrines and Practices truly necessary to the Being of a Church the Agreement of the Vniversal Church is a sufficient Evidence that all such Doctrines and Practices derived from the Apostles because they were as necessary to be held throughout all formen Ages as in this And therefore in such Doctrines as were rejected by the Vniversal Church as Heresies Austin saith truly That it was sufficient Cause to reject them because the Church held the contrary De Haer. c. 90. they being such as did Oppugnare Regulam veritatis oppose her Rule of Faith or Symbol universally received And that it was sufficient to perswade any Man he ought not Aliquid horum in fidem recipere to embrace any of the Doctrines of Hereticks as Articles of Faith because the Church who could not be deficient in any point of necessary Faith did not receive them This way of Arguing negatively we therefore with St. Austin do allow The Vniversal Church knows no such Doctrine ergo it is no Article I am obliged to receive as any part of Christian Faith. The Vniversal Church of Christ knows no such Practice therefore it is no Practice necessary to be done by Christians But Secondly In Reference to such Doctrines or Practices on which the Being and the Welfare of the Church doth not depend I say the Agreement of the present Church can be no certain Argument either of the Truth of the Doctrine or of the Derivation either of the Doctrine or Practice from Apostolical Tradition And this seems very suitable even to the Rule of Lirinensis who having advised us to embrace that Sence of Scripture and those Tenets which were Ecclesiastical and universally received he saith this is especially to be observed in iis duntaxat Common c. 41. quaestionibus quibus totius Catholici dogmatis fundamenta nituntur In those Questions only on which depend the Foundations of the Catholick Faith. And this is also evident from Scripture Reason and Tradition First From Scripture which plainly doth inform us that the Rulers of the Jewish Church had taught for Doctrines the Commandments of Men and such Traditions as made void the Law of God and by which they taught others to transgress it and by which they deserved the Title of blind Guides leading the Blind And these Traditions were received and observed by all the Jews Mark 7.3 Gal. 1.14 Traditions of the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions received from their Fathers Customs which they who did not walk according to were thought to teach Apostasy from Moses Now if the whole Jewish Church of that Age might thus mistake in what she taught as Doctrines of the Scripture or Practices and Doctines received from Moses by Tradition why may not the Christian Church of this present Age or any other be subject to the like Mistakes in Doctrine or in Practice Again That the Doctrines of the Millenium of the Day of Judgment being nigh at hand of the Reservation of good Souls in some place different from the highest Heavens were very prevalent in the first Ages of the Church I have already proved Chap. 4. §. 1 2 3 4 5 6. though now they do as generally pass for Errors And the like may be easily proved of many Practices now wholly laid aside Quod autem instituitur praeter consuetudinem ut quasi observatio Sacramenti sit approbare non possum etiamsi multa hujusmodi propter nonnullarum vel sanctarum vel turbulentarum personarum scandala devitanda liberius improbare non audeo sed hoc nimis doleo quia tam multis praesumptionibus plena sunt omnia Epist ad Jan. 119. cap. 19. St. Austin in his Time complained That all things or places were filled with manifold Presumptions and that these Corruptions had so generally obtained that albeit he thought they ought to be redressed yet durst he not freely disprove them and if so many Superstitions were so publickly avowed and practised in his time and urged upon others by the greatest part of the Church and if so many Doctrines prevailed in the greatest part of the Church in former Ages which now pass for Errors why might they not generally do so What Reason can be given why the whole might not continue the true Church of Christ and hold these Doctrines and espouse these Practices as well as so great Parts of the Church continue true Parts of the Church and do so Thirdly It is evident from Church History that Doctrines and Practices have generally obtained in some Ages of the Church and passed for Apostolical Traditions which have in after Ages been discarded as v. g. First The Administration of the Eucharist to Infants and the principle upon which they did it viz. That without Baptism and the Supper of the Lord no Man could have Life eternal The Punick Christians saith St. Austin call Baptism Salvation To. 7. li. de pecc Merit Remiss c. 24. and the participation of Christs body Life Whence is this Nisi ex antiqua ut existimo Apostolica Traditione qua Ecclesiae Christi insitum tenent but from an Ancient and as I suppose Apostolical Tradition by which the Churches of Christ have this deeply setled in them That without Baptism and the Participation of the Lord's Supper no Man can attain to the Kingdom of God or to Life Eternal Whence he concludes That it is in vain to promise the Kingdom of God or Life Eternal to Children without both these Sacraments and that with the plainest Evidence provided that his Principle hold good Now of this Matter let it be considered That it was certainly the Practice of the whole Church of Christ for many Ages § 3
Author of the imperfect Work upon Matthew which passeth under the Name of Chrysostom speaking of the Times in which Heresy prevails Hom. 49. p 174. saith Then let them who are in Judaea fly to the Mountains that is Qui sunt Christiani conferant se ad Scripturas Let them who are Christians have Recourse to the Scriptures to the Writings of the Apostles and Prophets And why saith he doth Christ at this time command Omnes Christianos conferre se ad Scripturas all Christians to fly to the Scriptures Because saith he in this time since Heresy hath got the Churches there can be no Proof of true Christianity Neque refugium potest esse Christianorum aliud volentium cognoscere fldei veritatem nisi scripturae divinae the Christians who are desirous to know the true Faith can have no other Refuge but the Holy Scriptures Before there were many Ways of shewing which was the Church of Christ but now if Men be willing to discern her Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo per Scripturas the true Church of Christ can by no other way be known but only by the Scriptures for now all those things which are properly of Christ in truth these Heresies have in Schism they in like manner have Churches the Divine Scriptures Bishops the other Orders of the Clergy Baptism the Eucharist all other things and even Christ himself Now in the Confusion of so great Similitude he that is willing to know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know it but only by the Scriptures P. 175. Before it was known by Miracles who were true Christians and who false but now Signorum operatio omnino levata est the working of Miracles is intirely diminished and the working of feigned Miracles magis apud eos invenitur qui falsi sunt Christiani is chiefly found amongst those who are false Christians for the full Power of working Miracles is to be given to Antichrist The Church of Christ was formerly known by her Manners the Conversation of all or most of her Members being Holy but now Christians are like to or even worse than Hereticks He therefore who would know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know her but only by the Scriptures Whence our Lord knowing that there would be such a confusion of things in the last Days commands Ut Christiani qui sunt in Christianitate volentes firmitatem accipere fidei verae ad nullam rem fugiant nisi ad Scripturas That Christians who are willing to remain firm in the true Faith should fly to nothing but the Scriptures The true Chrysostom gives exactly the same Advice in the like Case for to that Enquiry What shall we say to the Greeks Hom. 33. in Act. Tom. 4. p. 799. There comes one of them and saith I would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I know not to whom I should join myself for there is much Contention Controversy and Tumult among you Christians What Opinion shall I chuse every one saith Truth is on my Side Whom shall I credit who know nothing of the Scriptures and hear them all pretending to them To this Inquiry Chrysostom answers This is much for us for did we say you must believe our Discourses thou had'st reason to be troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but since we say you must believe the Scriptures and they are plain and true 't is easy for you to pass your Judgment if any Man consents with them he is a Christian if he contradicts them he is far from this Rule Behold here the Heathen sent by St. Chrysostom to pass Judgment betwixt the Orthodox and all sorts of Hereticks from Scripture alone and told that it is easy for him so to do because the Scriptures are a plain Rule whereby to judge in Matters of this Nature But saith the Heathen one of you affirms That the Scripture saith thus the other That it speaketh otherwise interpreting it to another Sence But what of all this saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hast thou not an Vnderstanding and a Judgment Where again the Heathen is supposed able by his own Judgment to discern who wrests who rightly doth interpret Scripture But how can I do this saith the Greek I know not how to judge of the Doctrines I come to be a Learner and you make me a Teacher If any one object thus saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should ask him whether this be not Dissimulation and Pretence for if your Reason taught you to condemn Heathenism it may also teach you to judge betwixt us and Hereticks do not therefore dissemble or make Pretences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things are easy Thou knowest what to do and leave undone do therefore what thou oughtest and with right Reason seek of God and he will fully reveal this to thee for he is no respecter of Persons it is not possible that he who heareth without Prejudice should not be perswaded P. 800. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as if there were a Rule to which all things were to be adapted it would be easy to perceive who takes wrong Measures so is it here To this Rule you see viz. the Holy Scriptures even the Heathen is sent as to that which is sufficient to direct him to Christian Truth when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Controversy and Contention amongst Christians concerning it Lastly Commonit c. 6. Vincentius Lirinensis lays down the same Rule For if the Contagio◠saith he though new endeavour to infect the whole Church as in the case of the Arians then whosoever would discern the Catholick Faith from Heretical Pravity must be careful to adhere to Antiquity C. 3 4 8 25 33 39 41. viz. To that Sence of Scripture which it is manifest our Ancestors held and must believe that without Doubtfulness which all in like manner with one consent held writ and taught openly frequently and perseveringly he being only firm in Faith who determines Id solum sibi tenendum credendumque quicquid universaliter antiquitùs Ecclesiam Catholicam tenuisse cognoverit That alone is to be held and believed by him which he knows the Catholick Church anciently held But when Schisms and Heresies have grown ancient in the Church and the Poison of them hath spread largely which say we is the present Case of the Church then saith he Nullo modo oportet nos nisi aut Sola si opus est Scripturarum Auctoritate convincere we ought only if need be to convince them by the Authority of Scripture or to shun them as being condemned Cap. 41. Jam antiquitus by ancient general Councils of Catholick Priests and when our Adversaries assault us with either of these two Weapons they will find us ready and able to defend
A TREATISE OF TRADITIONS PART I. Imprimatur Liber cui titulus A Treatise of Traditions Part I. June 5. 1688. Guil. Needham R R. in Christo P. ac D. D. Wilhelmo Archiep. Cant. a Sacr. Domest A TREATISE OF TRADITIONS PART I. Where it is proved That we have Evidence sufficient from TRADITION I. That the Scriptures are the Word of God. II. That the Church of England owns the true Canon of the Books of the Old Testament III. That the Copies of the Scripture have not been corrupted IV. That the Romanists have no such Evidence for their Traditions V. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition VI. What Traditions may securely be relyed upon and what not LONDON Printed by J. Leake for Awnsham Churchill at the Black Swan in Ave-Mary Lane MDCLXXXVIII THE PREFACE The Contents This Proposition That the Doctrines and pretended Traditions of the Western Church could not be introduced by her Members in following Ages but must be derived to them from the Fountain of Tradition is proved false 1. By plain Instances of matters of Fact § 1. 2ly From the false Doctrines and Traditions which generally obtained in the Jewish Church § 2. 3ly From the Prediction of a general Defection from the Faith in the times of Antichrist § 3. 4ly Because this Assertion doth oblige us to account the Fathers of the primitive Ages either Knaves or Fools § 4. 5ly Because it renders all our Search into Antiquity not only superfluous but dangerous § 5. Corruptions in Doctrine or Practice might take their Rise 1st From Mistakes touching the Sence of Scripture § 6. 2ly By leaving of the Scripture and setting up the Fathers as the Rule of Faith § 7. 3ly By flying to Miracles and Visions for the establishment of Doctrines and Opinions § 8. 4ly By reason of the great Authority and Reputation of those Men who first began or else gave Countenance unto them § 9. 5ly By reason of the corrupt Manners of the Clergy § 10. 6ly By reason of the great Ignorance both of the Clergy and the People § 11. 7ly By reason of the Violence and Persecution used to force Men to a Compliance with the prevailing Doctrines or a concealment of their Sentiments to the contrary § 12. This Corruption confessed by the Writers of the dark Ages of the Church § 13. THAT which the Romanists of late have chiefly urged in favour of their present Doctrines and Traditions is That the Traditions which they now embrace as such the Doctrines which they own as Articles of Christian Faith could never have obtained such Credit in the Church or been so generally received throughout the Western Churches as they were before the Reformation had they not been from the Beginning handed down to them as Apostolical Traditions and Doctrines received by the Universal Church of Christ Now the Vanity and Falshood of this Presumption is here shewed by many Instances of plain matter of Fact § 1 demonstrating that what they of Rome at present hold for Apostolical Tradition or as an Article of Christian Faith was generally rejected in former Ages by the whole Church of Christ or at the least by the prevailing and the major part of her Church Guides And whereas it is represented by them as a thing impossible That the Western Church or the prevailing Body of it should in one Age imbrace what they in the foregoing did reject or in this Age reject what in the former they embraced Examples are produced here demonstrating that this hath actually happened in the Instance of eating things strangled and Blood Chap. 2. §. 6. which the whole Western Church abominated in the Eleventh Century and yet did practise in the Twelfth and following Ages In the Instance of the immaculate Conception denyed by the Western Church till the Thirteenth Century Ibid. §. 9. and almost generally received in the Fifteenth and Sixteenth Centuries In the Instance of the Canonical and Apocryphal Books of the Old Testament in which the Learned of the Western Church accorded with us in the Fourteenth and Fifteenth Centuries Chap. 3. §. 2.11 and yet did Anathematize our Doctrine in the Sixteenth In the Instance of the Angels falling in love with Women Chap. 12. §. 8. asserted generally in the first Four Centuries and rejected in the Fifth to omit many other Instances sufficient to convince us that what the Romanists so confidently offer to prove their Church could not be guilty of such Innovations is only like to the Attempt of Zeno to prove against plain matter of Fact that there could be no Motion But for the farther manifestation of the Vanity of this new way of Arguing a facto ad jus from what they do at present practise and believe to what they ought to do and practise or from their present Faith to an Assurance that the same Faith was always held in all preceeding Ages of the Church I shall First Shew the evil and pernicious Consequences of this way of arguing Secondly I shall point out the Ways and Methods by which these Doctrines and Practices might have prevailed in the Church and yet be nothing less than Apostolical or truly Primitive The evil Consequences of this way of Arguing are First § 2 That it gives the Jews a great Advantage against the Truth and certainty of Christian Faith for they might have then argued and still may with as much Plausibility against our Lord 's Disciples and the first Christian Converts from this very Topick as do the Romanists against the Protestants For might they not say of the very Doctrines and Traditions which they had generally received at our Saviour 's Advent and which he did so peremptorily condemn and caution his Disciples to beware of That they received them from their Fore-Fathers who received them from theirs and who must either have joined in mistaking their Ancestors or in intending to deceive their Posterity of which two things neither is credible Might not they say That the Traditions which they had then embraced were derived from Moses and that their Fore-Fathers handed them down from him to them and that the then present general Reception of them was a sufficient Evidence that they were not Inventions of that or any of the preceeding Ages but Doctrines and Practices derived to them from the first Fountain of Tradition Might they not have asked in what Year and Age those false Traditions and Doctrines entered first among them and whether then their whole Church must not have conspired to tell a lye Might they not have bid them consider the Notoriousness of the Lye and the Damage ensuing from it to themselves and their dearest Pledges and how rare a thing it is to find a Man much less a considerable Number of them who would venture upon such a Wickedness Might they not have added that their Church and People were scattered about almost through every Nation
under Heaven Act. 2.5 and all received the same Traditions and Doctrines which were condemned by our Lord and his Disciples and that it was incredible that Churches so dispersed through many Countries and Nations should agree together to affirm a Falshood for a Truth Now to this way of Arguing I desire to know what Answer can be given but by shewing by what ways such Opinions actually might have spread among them though not originally received and proving from their own Scriptures and Writers That these Opinions were not always held among them and if this way be good when used by Christians against them it must be as good when used by Protestants against Papists if this Plea be sophistical when put into the Mouth of an unbelieving Jew it must be as sophistical when it proceedeth from the Mouth of Papists I have not been so fortunate as to meet with any direct Answer to this Argument only to the Argument urged from the actual Condemnation of our Lord as an Impostor by the Sanhedrim That no Submission no blind Obedience could be due to the Church Guides then ruling in the Jewish Church The Guide of Controversies Disc of the necessity of Ch. Guides c. 3. §. 25. p. 17. Confer avec M. Claude p. 183 184 185. and the Bishop of Meaux thus answer That the Messias coming with Miracles and manifested by the other Two Persons of the Trinity by the Father with a Voice from Heaven commanding to hear him and by the Holy Ghost seen descending on him as also by the Baptist was now from henceforth to be received as the supreme Legislator and nothing to be admitted from others or from the Sanhedrim it self contradictory to what he taught which high Court therefore now for the Accomplishment of his necessary Sufferings was permitted by God to be the greatest Enemy of Truth and guided therein not by Gods but a Satanical Spirit of whose Doctrines therefore our Lord often warned the People to beware The Bishop of Meaux adds nothing considerable to this Answer and is plainly baffled by his learned Adversary Mr. Claude to whose Works I remit the Reader Now First Is it not wonderful to see how these Men say and unsay pronounce a thing impossible in one Case and in another like unto it confess it actually done We shew them That in the Jewish Church such false Traditions had generally prevail'd as tended to evacuate the Law of God render his Worship vain and to engage them to reject the true Messiah and yet they were received as Doctrines of their great Prophet Moses handed down to them by oral Tradition that infallible Preserver of Truth True say they the Church Guides were then permitted by God to be the greatest Enemies of Truth and guided therein not by Gods but a Satanical Spirit add now to this That the Doctrines and Traditions of these Men found general Reception in the Jewish Church And will it not hence follow That Doctrines taught Traditions introduced by the greatest Enemies of Truth and by Men acted not by the Spirit of God but that of Satan may generally prevail to be received as true Doctrines and Traditions derived from prophetical Authority and fit to be assented to received and practised by all Secondly Did these Traditions and false Doctrines against which our Saviour cautioned them begin then only to spring up among them when our Saviour appeared with his Miracles when at his Baptism the Holy Ghost descended visibly upon him and God gave Testimony to him by a Voice from Heaven If so you see that even the whole Jewish Church though scattered throughout the World might all at once embrace Traditions of such evil and pernicious Consequences though they before had never heard one tittle of them and so not only in the Compass of one Age but of Three Years at farthest new and pernicious Doctrines might generally obtain in the whole Jewish Church and why not also in the Western Churches within the compass of Eight hundred Years But that these Doctrines of the Scribes and Pharisees these Traditions which they had received touching Christ's temporal Kingdom and touching the personal Appearance of the Tisbite to be his Fore-runner and touching the Expositions of the Law condemned by Christ were not of so late Date as our Lord's Baptism and Entrance upon his prophetick Office is evident beyond Dispute from what I have discoursed already from Josephus Ch. 11. §. 7. asserting that they were received from the most ancient Jews from Epiphanius that they derived them from Moses from the mention of them in our Saviour 's time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xxviij 17. Gal. i. 14. Customs and Traditions received from their Fathers and from the great Incredibility that these things should so generally obtain to be received as Traditions in so short a time Besides we know the Expectation of their temporal King had alarm'd all the East before and their Tradition that Elias the Tisbite should come in Person to anoint him and be his Fore-runner must be as old as the Translation of the Septuagint These Doctrines and Traditions must be therefore taught whilst these Church Guides and Rulers were infallible in the Interpretation of the Scriptures and were true Judges of what they had received by Tradition if ever they were so or rather it must be apparent that they were not so because they generally had prevailed upon the People to receive Doctrines and Traditions of such fatal and pernicious Consequences and therefore all the specious Harangues the Papists make concerning the Impossibility that false Traditions and corrupt Doctrines should prevail amongst them must be as plausible when uttered by the Jew against the Christian as by the Papist against Protestants For v. g. where may they say will you produce the Men of former Ages who taxed the Jewish Church with such corrupt Traditions as your Jesus taxed them with or bid Men beware of the Doctrine of them who sate in Moses Chair or of those Scribes and Pharisees who had obtained so great Credit on the Account of Piety and Learning Do not you Christians own that we were once a right Vine the true and only Church of God till the Appearance and Baptism of your Jesus Who therefore can believe that God would suffer such dangerous Doctrines to prevail in his own Church and raise up no Church Guides except the Sadducees to contradict them until your Jesus and his Disciples undertook to be Reformers of it Where then had God a true Church in the World if not among the People of the Jews What other Church could Christ and his Disciples mention besides that whose Governors he taxed with voiding the Commandments of God and rendring his Worship vain because of some Traditions which they had received from their Fore-Fathers If then God suffered his Church to be all over-run with such a fatal Leprosy where was the watchful Eye of Providence Yea where the Care or Conscience of
those Guides of Souls he had set over them Did all our Pastors fall asleep at once or could they all conspire to deceive Posterity Thirdly R. H. The Guide of Controversies cannot be ignorant That as he says God then permitted the Sanhedrim to be the greatest Enemies of Truth for the Accomplishment of the Prophecies of the Old Testament so do we also say That God permitted these pernicious Doctrines to obtain in the Church of Rome for the Accomplishment of those Prophecies of the New Testament touching a great and almost general Apostacy which was to happen in the Days of the great Antichrist and in the time when all Tongues and Nations were to worship the Beast Now hence ariseth a Second Demonstration of the Falshood of this vain Presumption § 3 That no such Change can happen in the Doctrine and Practice of the Church of Christ as we pretend to for the Testimony of the Holy Scriptures the Doctrine of the Fathers and the Confessions of many learned Catholicks assure us that this shall actually happen in the times of Antichrist and what will then become of all the pretended Demonstrations That this cannot happen or can never happen And First Rev. xj 7-xij 6. The Scripture speaks expresly of the Slaughter of the Two Witnesses the Flight of the Women into the Desart and of the Worship which the whole World shall pay unto the Beast Where note That the Witnesses which represent the Church or her true Pastors are but Two and they at last are slain and that the Dominion of Antichrist is represented as over all Kingdoms Tongues and Nations and he is said to cause the Earth Chap. xiij 7 v. 16. and him that dwells therein to worship him and both small and great rich and poor bond and free to receive his Mark. The Fathers also assert that the Apostacy will then be so great Basil Ep. 71. p. 115. That the Lord will seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly to have left his Churches That there shall be then Totius mundi seductio Hippol. de Consum mundi p. 4. a Seduction of the whole World That Cuncti accedent P. 41. atque adorabunt eum all shall come and worship the Beast That the Saints shall hide themselves P. 43 49 59. in montibus speluncis cavernis Terrae in the mountains dens and caverns of the Earth That all shall fall off from God and believe that Impostor That there shall be nec oblatio P. 48. nec suffitus nec cultus Deo gratus neither Oblation nor Incense nor any Worship acceptable to God no Eucharist no Liturgy no singing of Psalms or reading of the Scripture That there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Tom 3. Ep. 63. p. 937. Hieron in Sophon c. 2. f. 97. F. a general Apostacy That Regnante Antichristo redigenda sit Ecclesia in solitudinem in the Reign of Antichrist the Church will be brought to Solitude so that Christ coming shall scarce find Faith upon the Earth That in the time of Antichrist ecclesia non apparebit Aust Ep. 80. ad Hesyc p. 364. the Church shall not appear being eclipsed by the Persecutions of ungodly Men That Men shall ask whether the Gospel doth any where continue upon Earth Ephr. Syr. de consum Sâ—eculi Antichristo Col. An. 1603. p. 219. responsumque iri nusquam and it shall be answered no where And in this Assertion the Fathers are generally followed by the Romish Doctors De Pontif. Rom. l. 3. c. 7. §. denique let one Bellarmine speak for them all saying that Daniel plainly saith That in the times of Antichrist by reason of the Severity of Persecutions the publick and daily Sacrifice of the Church shall cease ubi omnium consensu loquitur de tempore Antichristi where by the consent of all he speaketh of the time of Antichrist This being then so clear a Revelation or Prediction of the Holy Ghost and our great Prophet must some time or other happen or both our Saviour and the Holy Spirit must be charged with lying Prophecies And being so unanimously and without controll delivered by the Holy Fathers the constant Tradition and the received Doctrine of the Church of Christ throughout all those Ages must be a constant Refutation of this idle Dream and their Pretences to Tradition must evidently be confuted by Tradition Thirdly § 4 This Method and Proceeding of the Romanists for finding out and judging of primitive Doctrines and Traditions were it admitted would force us to condemn the Writers of the Church from the beginning to the Tenth Twelfth or Fourteenth Centuries as the worst of Fools or Knaves for seeing it is manifest from their plain Words produced in great Plenty throughout those Ages that they speak as plainly in Condemnation of the Latin Service Communion in one Kind the Veneration of Images the Seven Sacraments the Trent Canon of the Books of the Old Testament and of many other Articles of Romish Faith which they pretend to have received from Tradition as any Protestant can do either they must have spoken all these things unwittingly for want of knowledge of what the Church maintained to the contrary throughout those Ages and then it cannot be avoided but they must pass for the most ignorant of Men and such as did not know the necessary Articles of Christian Faith received in their Times or else they must have taught and conveyed to Posterity those things against their Knowledge and the conviction of their Consciences and then it cannot be denied but that they were the worst of Knaves and whichsoever of these things be said it cannot be denied but they of all Men were the most unfit to convey down Tradition to Posterity For to render any Person a credible Testator or Witness of the Churches Faith and Practice Two things seem absolutely necessary 1. That he should have sufficient Knowledge of the Truth of what he testifies And 2ly That he should have Honesty sufficient to assure us that he would not wittingly deceive us in his Testimony for if we have just Reason to suspect either his want of Knowledge or Sincerity we must have reason to suspect his Testimony So that if either such Simplicity and Folly or such apparent Knavery as hath been mentioned can justly be imputed to the Authors of the Testimonies cited against the Doctrines fornamed of the Church of Rome it is extreamly manifest we have just Reason to suspect the Truth of all they might deliver to future Ages either as Doctrines or Practices received from their Predecessors Fourthly § 5 This Method of proceeding must render it a vain and fruitless thing to search into Antiquity to find what was the Doctrine of preceeding Ages Sexta nota est conspiratio in doctrina cum ecclesia antiqua De notis Eccles cap. 9. Bellarm. de eccl milit l. 4 c. 9. and consequently it must assure us that the Church of Rome doth
〈◊〉 〈◊〉 〈◊〉 laying the first Foundations of Christianity and so they needed Miracles to prove what they pretended to receive from God but as for us now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We introduce nothing of our selves but only speak those things which we received from them and we go not about to perswade Men by our own Reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Holy Scriptures and afford Men assurance of the things that we say from the Miracles that were then done by those who did indite the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for this Cause Miracles are not now done Now this is the very Answer of the Protestants when by the Romanists they are called upon to shew their Miracles and it strikes Confusion upon this Pretence of that Church accusing them of new Doctrines if they have any which are now to be confirmed by Miracles 2ly The Fathers add that Miracles having thus ceased the Devil was to set up by them to draw Men off from the true Faith to Infidelity or to corrupt that Truth God had already stablished by sufficient Miracles Hom. in Matth. ad Huet p. 265. 266. Thus Origen declareth of the Man of Sin That he was to appear for the Deception of those that should perish with all Power Signs and lying Wonders and all deceivableness of Unrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immitating all the Miracles done for the confirmation of the Truth The Author of the imperfect Commentary on St. Matthew saith That at the beginning of Christianity true Prophets were known from false by this That the Signs done by the First were profitable those done by the other were unprofitable but seeing now the time will come ut etiam ex parte bona faciendorum Signorum Diabolo detur potestas Hom. 19 p. 75. That the Power of working good Signs shall be given to the Devil we must enquire whether the Sign be necessary or unnecessary as to the time for if Christ did his Miracles propter confirmationem infidelium for Confirmation of Unbelievers manifestum est quia modo cum nullus sit infidelis faciendorum miraculorum necessitas non est it is manifest that now that there is no Unbeliever amongst us there is no Necessity of doing Miracles And again Formerly saith he Christians did Miracles full not of Admiration only but Advantage and by these true Christians were known from false Hom. 49 p. 173. nunc autem signorum operatio omnino levata est magis autem apud eos invenitur qui falsi sunt Christiani fieri ficta But now the working of Miracles is wholly minished and the doing of feigned ones is chiefly found amongst false Christians as St. Peter in Clement saith Antichristo enim plena signorum faciendorum est danda potestas for the full Power of doing Miracles is to be given to Antichrist And a third time upon those Words False Christs and Prophets shall arise and work great Signs he Comments thus P. 178. They shall work not vain and unprofitable Signs as the Ministers of Satan were wont to do but great full and profitable Signs quae sancti facere solent which the Saints used to do for whilst saith he there was a calling Men from Infidelity to Faith the Servants of Christ did Miracles because these Testimonies were a sign of their divine Vocation that the Truth of their Doctrine might be commended by Miracles but this Calling ceasing the Seduction calling Men back from Faith to Infidelity will begin and then saith he tradenda sunt Seductionis adjutoria Diabolo id est potestas faciendorum signorum the Instruments of Seduction that is the Power of working Signs is to be given up to the Devil that by Signs and Prodigies he may commend his Lyes for Truth And therefore now we must not take notice of Mens Miracles but their Fruits a good Conversation Hom. 19. p. 74 77. and a true Confession and enquire si confessio ejus conveniat cum Scripturis if his Confession agree with the Scriptures for if so he is a good Christian otherwise he is a false one In Deut. q. 12. Quaecunquetalia fiunt ideo sunt approbanda quia in Catholica fiunt non ideo ipsa manifestatur Catholica quia haec in ea fiunt de Vnit Eccl. c. 16. And in like manner Theodoret instructs us Not to regard the Miracles of Men when they teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things contrary to Godliness And St. Austin frequently appeals from them to the Scripture for finding out the true Church saying These Wonders do not manifest the Church is Catholick wherein they are performed but the Holy Scriptures let then the Donatists shew us their Scriptures for these are the Strength and Firmness of our Cause 3ly They teach that therefore God had forewarned us not to regard and not to be deceived by them or to look upon them as sufficient to establish any new Doctrine For saith St. Austin if some Miracles be wrought by Hereticks magis cavere debemus we ought to be the more cautious because our Lord Christ having said that there should come Deceivers who should work such Miracles as to deceive if it were possible Lib. de Vnit Eccl. c. 16. the very Elect he adds by way of vehement Commendation this Behold I have foretold you whence the Apostle admonishing us saith now the Spirit manifestly teacheth that in the later times some shall depart from the Faith giving heed to seducing Spirits doctrinis Daemoniorum and to Doctrines of Daemons The same St. Austin in his Thirteenth Treatise upon the Gospel of St. John brings in the Donatists objecting thus Pontius wrought a Miracle Donatus prayed and God answered him from Heaven And his Reply to it is this Contra istos To. 9. p. 122. ut sic loquar mirabilarios cautum me fecit Deus meus My God hath cautioned me against those Miracle-Mongers by saying in the later times false Prophets shall arise doing Signs and Wonders Behold I have foretold you therefore our Bridegroom hath warned us quia Miraculis decipi non debemus that we ought not to be deceived by Miracles And in his Second Book on the Sermon of our Lord upon the Mount he saith Our Lord hath admonished us not to be deceived with such things conceiving the invisible Wisdom to be there where we see a visible Miracle saying many shall say in that Day Lord have we not in thy Name cast out Devils and done many wondrous Works Let such a one read what the Magicians of Aegypt did against Moses To. 4. p. 1172 1173. or what our Lord saith of the false Prophets If any one shall say unto you here is Christ believe him not for many false Christs and false Prophets shall arise and do mighty Signs And yet that Miracles pretended to be done after these times are urged to countenance and have been used to introduce and promote Romish Doctrines and Practices is
Paul 's Expression by commending themselves and their Doctrine to the Consciences of all Men. To shew the Prevalence of Men of Reputation in Matters of this Nature If as the Romanists do generally confess the Doctrine of the Millennium obtained almost generally in the Church from the Relation of one Papias a Man of very slender Intellectuals If as Eusebius informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. Hist l. 3. c. 39. most of the Churchmen embraced that Sentiment by his Authority pleading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Antiquity of the Man If one Agrippinus as they also tell us could prevail over all Africa to receive Hereticks by Baptism If Origen could deserve to be condemned in the Fifth and the Sixth Synods as an Heretick and yet whilst he lived Hieron in Verbo Origenes Socrat Hist Eccl. l. 4. c. 26. Hieron Prolog in l. 2. com in Micham Pamphil. Apol. Orig. praefat in libr. nom Hebr. T. 3. f. 12. could by his Learning and his Piety prevail to be had summo in honore in the highest Reputation to obtain after his Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Glory throughout all the Christian World insomuch that he was very grateful cunctis prudentibus to all wise Men and did for many Years obtain the Title of Magister Ecclesiae The Master or Teacher of the Church If the Authority of Jerom could prevail to have his Translation of the Old Testament received against the Judgment of the Universal Church If one St. Austin could introduce into the Church the Belief of the Ascension of the Blessed Virgin though none of the Fathers who had as good Opportunity to know and as much Reason to believe it spake one Tittle of it I say if all these things are so how can it be conceived a thing incredible That Popes Patriarchs and Councils and other Persons of great Authority and Vogue in their respective Ages should have had like Influence to introduce new Doctrines and Practices into the Church under pretence of Piety or the Authority of Scriptures or the Holy Fathers or some like plausible Account Theodor. Lector l. 2. p 566. Niceph. Hist Eccl. l. 15. c. 18. Why might not Petrus Gnaphaeus Patriarch of Antioch bring Invocation of Saints into the Prayers of the Church in the Fifth Century Pope Gregory introduce Purgatory in the Sixth Boniface the Third Paulus Diac. de Gest Longobard l. 4. c. 11. obtain from Phocas the Title of Caput omnium Ecclesiarum The Head of the Universal Church in the Seventh The Second Nicene Council introduce Image-Worship in the Eighth Paschasius give Rise to Transubstantiation in the Ninth Lombard and Hugo de S to Victore fix the Number of Seven Sacraments in the Twelfth And Pope Hadrian the Third introduce the Adoration of the Host in the Thirteenth Century Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. Hist Eccl. l. 1. c. 12. Soz. H. Eccl. l. 1. c. 23. If one Paphnutius could by his Reason and Authority prevail with the First Nicene Council to rescind their intended Decree touching the Celibacy of Priests If Nectarius Bishop of Constantinople could abolish the Custom of repairing to an established Penitentiary for the disclosing secret Sins and that with the ensuing Approbation of almost all the Catholick Bishops of the Church In a Word if so many Practices and Customs relating to the Discipline and to the Sacraments of the Church could be entirely altered and rejected in the following Ages as is here partly proved and by the Learned on both sides confessed why might not other Practices and Doctrines which obtained in the more pure and early Ages of the Church run the same Fate and by the same Authority and Methods be discarded For as it is judiciously observed by the Lord Faulkland when the Reasons offered for or against a Practice have in them some Appearance of Truth or Probability as they may have to many Persons though they be not valid when the Persons Authorizing or Approving them are of great Authority or Credit in the Church as they may be especially in darker Ages and yet be subject to great Errors and when the People upon whom these Doctrines or Practices are pressed have either a great Veneration and Esteem for those that press them or a great Dread of them then meet together most of those things which tend to work Perswasion or prevail for an Assent unto the Doctrine and a Compliance with the Practice recommended Seeing then Not. in Concil Clar. Can. 28. conc To. 10. p. 582. as Petrus de Marca doth inform us the Approbation of the half Communion by Thomas Aquinas made others certatim amplecti hanc sententiam to embrace greedily the same Opinion why might not others of as good Authority and Credit be instrumental to produce like Changes in other Constitutions of the Church Fourthly § 10 Old Doctrines and Practices might easily be changed and new obtain by reason of the corrupt Manners of the Clergy and by their Example of the People And that 1. Because such evil Practices deprive the Clergy of that Spiritual Wisdom and Divine Assistance which is their best Conducter into the Way of Truth and is their chief Preservative from dangerous Delusions and pernicious Errors Wisd 1.4 For as the Book of Wisdom saith Into a malicious Soul Wisdom will not enter nor dwell in the Body that is subject unto Sin. St. De Judicio dei To. 2. p. 393. Basil grievously laments the Discords and Contentions the perverse Doctrines and Opinions which had prevailed in his time amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers of the Church of God by which they verified the Prediction of St. Paul Acts 20.30 That from Christians themselves should proceed Men speaking perverse things to draw away Disciples after them And this he doth resolve into their Rejection of God their true and only King their Departure from the Laws of Christ and chusing rather to rule others in contradiction to the Commands of Christ than to be ruled by him By which things saith he they have render'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 394. unworthy of the Government of the Lord. Clemangis is still more express and Argumentative in this Particular Super Materia Conc. Gen. p. 71. For with them saith he is the Spirit those he directs and brings to a salutary End who have prepared for him within themselves an Habitation worthy of him and by good Works have render'd themselves worthy of his Inspiration and Visitation but how can he hear visit and enlighten them who are Adversaries to him and when they cannot do it in themselves endeavour to extinguish him in others and are inflamed not with the Fire of Love but with the Ardor of Ambition For with Hypocrites and self-Seekers the Holy Spirit is not wont to be present but to fly from them as his Enemies according to that saying of the Book of Wisdom the Holy Spirit of Discipline
did through Fear of running his Fate Paralip ad Abbat Vrsperg p. 448. Ed. Bas 1569. whence one of their Writers tells us they were wont to say Sic dicerem in Scholis sed tamen maneat inter nos diversum sentio Thus would I speak in the Schools but keep it secret I think otherwise Let us then seriously consider how much the Church of Rome for these Five last Centuries hath out-done all that ever Heathen or Arian Persecutors have attempted in her Severities towards those whom she is pleased to call Hereticks That 1. She hath taken the greatest Care for the Discovering and apprehending them authorizing by her papal Bulls Const Innocent 4. c. 19. Clem 4. Cons 13. l. 18. Concil To. 11. p. 606. imperial Constitutions her canon Law and her conciliar Definitions Inquisitors Arch-Bishops Bishops Abbots c. to require the Magistrates Assistance in enquiring after and apprehending Hereticks and enabling these Inquisitors c. Consil Const Sess 45. Bin. To. 7. p. 1121. to tender a corporeal Oath to all suspect of Heresy that is of holding any thing in Contradiction to the Doctrine of the Roman Church to answer to such Questions as they shall propose for clearing of themselves and to condemn them as Hereticks if they do not thus purge themselves Decretal l. 5. Tit. 7. c. 5. Concil Lat. 4. Can. 3 That she gives them Power to require the Magistrates Assistance in enquiring after and apprehending Hereticks and to engage by Oath all Earls Barons Rectors and Consuls and the whole Neighbourhood efficaciously to assist the Church according to their Power in this Work and to endeavour to give Notice of such Persons and secure them 2ly Const Fred. 2. Concil T. 11. p 622. Ludov. 7. Ib. p. 423. Concil Lat. 4. Can. 3. lat 3. cap. 23. That she obliges all secular Powers to extirpate them and all their Favorites upon the pain of Excommunication loss of their Dominions and being deemed Favourers of Hereticks and doth encourage all Men to fight against and labour to destroy them by the Promise of Remission of Sins and a great Reward hereafter 3ly That she hath decreed Concil lat 3. c. 27. Quartum can 3. Constan Sess 45. Bin. T. 7. p. 1121. Const Freder 2. Concil T. 11. p. 619 621. Ludov 7. p. 423. That they shall suffer Excommunication with all the Consequences of it loss of Goods and when imprisoned any Punishment which doth not diminish their Members or endanger their Death and that after Sentence passed upon them they shall be punished with Death and want of Christian Burial 4ly That for the Execution of these Punishments Const Innocent 4. Clem. 4. Alex. 4. decretal l. 5. T. 2. c. 9 11. Concil Tolos c. 7. Albiens c. 7. Concil T. 11. p. 428 723. vide ibid. p 698 726 727. without Delay or Relaxation or enquiry into the Justice of them all Governours shall have a Copy of those Laws and shall abolish all that contradict them and at their Entrance on their Government shall swear to execute them and such as will not execute them or are remiss in doing it shall lose their Office have their Jurisdiction interdicted and be proceeded against as Favourers of Hereticks Again let us seriously consider farther 1. That it was in those Ages deemed Heresy to contradict the Doctrine of the Roman Church Sess 45. Edit 1499. or in the Language of the Council of Constance de fidei Articulis aliter sentire aut docere quam Sancta Romana Ecclesia Vniversalis praedicat to think or teach otherwise of the Articles of Faith than the Holy Roman or universal Church preacheth and observes 2ly That when Transubstantiation was established in the Fourth Council of Lateran then were also made the severe and sanguinary Decrees now mentioned against Hereticks to force Men against all the Evidence of Sense and Reason to profess that Article 3ly That the Council of Constance having established the Practice of Communion in one kind for a Law Sess 45. it concludes with a Decree enacting all the aforesaid Punishments against Hereticks viz. Against those who believe not the Supream Authority of the Pope over the Church the Infallibility of general Councils the Doctrine of Transubstantiation the Lawfulness of Communion in one kind the necessity of auricular Confession the Power of the Pope to conferr Indulgences the lawfulness of venerating Reliques and the Images of Saints c. 4ly That in these persecuting Ages Men were afraid to profess what they believed or to oppose themselves against the Torrent of their Adversaries Libro sine Tirulo Epist 11. Epist de Egressu ex Babylone p. 177. thus Petrarch declares That he durst scarcely speak the Truth for fear of Enemies Clemangis That Men followed the erring Herd willingly embracing false things for true and desiring rather to be mad with the multitude than to be wise alone with danger and derision Erasmus confesseth That there were some things received in the Church quae magno Religionis Christianae bono mutarentur which to have changed would tend to the great good of the Church but being desired to put his helping Hand to the Work he saith per alios ego fieri malim quam per me I had rather others should do this than my self And that 1. Out of fear that by attempting it he might create a Tumult and Sedition in the Church which saith he I so much abhor ut veritas etiam displiceat seditiosa that even Truth purchased by Sedition is displeasing to me 2. Out of the sense of the great hazzard he should run and the little hopes he had of good success I should be more free saith he Apud Hottinger Hist Eccl. Sect. 16. Part. 2 p. 24 25 29 could I see hopes of success but dementiae est tibi perniciem accersire si nulli prosis it is madness to destroy my self when I cannot profit any by it I say whosoever weighs these things will be convinced that by these cruel methods great Errors might prevail without much contradiction and many Ancient but decryed Truths might lie concealed and stifled in the breasts of Learned Men expecting a more favourable opportunity to bring them forth For if the severity of Heathen and Arian Persecutions had such sad Effects upon so many in the most pious and learned Ages of the Church whilst they continued to be exercised these R. Cruelties being confessedly exercised for almost Five whole Centuries might easily engage the generality of Men in the more Ignorant and Vicious Ages of the Church to own the corrupt Doctrines and Practices her Governors had introduced or to abstain at least from making any free and publick opposition to them To conclude These being the chief Causes which naturally tend to the Introduction of new Practices and Doctrines viz. 1. False Rules and Measures used for Disquisition of the Truth from which it is not to be wonder'd that false Conclusions
historical Traditions shewed 1. In the Instance of our Lord's Birth Clauso utero § 4. Of his Age § 5. Of the penetration of his Body through the Doors and the Stone of the Sepulchre § 6. Of the Story of the Phoenix § 7. And of the Cells of the Seventy Interpreters § 8. Observe 3dly That we contend not with the Church of Rome touching Ecclesiastical Traditions concerning Ceremonials and unnecessary Observations but only touching necessary Rules of Faith and Manners § 9. FOR the right stating of this Question let it be considered 1. § 1 That we acknowledge That a Doctrine is neither more or less the Word of God for being written or unwritten for that Word which our Saviour spake unto the Jews was for a time unwritten and yet was nevertheless the Word of God because not written We also say there is no reason to dispute Whether the written or unwritten Word of God when equally known to be so is most to be relied on For the Word of God being therefore believed because known to us to be the Word of God must equally be believed in that Case whether it be written or unwritten Concil Trid. Sess 4. We do not therefore quarrel with the Church of Rome for saying That the Traditions which proceeded from the Mouth of Christ or his Apostles speaking by the Holy Spirit and preserved by a continual Succession in the Catholick Church are with the same Reverence and pious Affection to be received as what they writ But only desire them to prove the things which they affirm and we deny to have been thus delivered and then we promise to receive them as the Truths of Christ. And because Mr. M. hath the Confidence to say P. 397 398. That our Ministers usually so confound the Business that they make their Auditors even to startle when they tell them that we hold Tradition equal to Scripture whereas if they meant to deal really they should say what the Truth is that we do indeed equalize Tradition to Scripture and that we have all reason to do so To let him see how little reason he had to accuse us of corrupt Dealing in this Matter I will faithfully transcribe the Assertions of our most able Writers touching this Point Sect. 16. n. 20. Archbishop Laud declares That the Voice and Tradition of that Church which included in it Apostles Disciples and such as had immediate Revelation from Heaven was Divine and the Word of God from them is of like validity written or delivered Bishop Taylor owns Duct Dubit §. 2. c. 3. p. 484. That Tradition would be of the same use as Scripture is if the Tradition were from Christ and his Apostles and were as Certain as Vniversal as Credible as that is by which we are told that Scripture is the Word of God. We willingly grant saith Mr. Chillingworth Chap. 3. §. 45. vid. Chap. 2. §. 53 88. the Church to be as Infallible in her Traditions as the Scripture is if they be as Vniversal as the Tradition of the undoubted Books of Scripture is And again The Tradition of the Church you say must teach us what is Scripture and we are willing to believe it Answer to the Jes p. 35. Rat. p. 168 210 216. and now if you make it good unto us that the same Tradition down from the Apostles hath delivered from Age to Age and from Hand to Hand any Interpretation of any Scripture we are ready to embrace that also So also Bishop Vsher and Doctor Stillingfleet in his Rational Account frequently And therefore R. H. Guid. Disc 3. c. 11. p. 157. who was better acquainted with our Writings than Mr. M. declares That Protestants acknowledge a sufficient certainty of the Tradition concerning Scripture and consequently concerning all the Articles of Christian Faith that are built on Scripture upon which ground also they freely grant N. B. That if any other point wherein they dissent from Catholicks can be proved by as Universal a Tradition as that of the Scriptures they will subscribe to it We therefore manifestly do agree with Chrysostom Oecumenius and Theophylact when they say That the things delivered by the Mouth of the Apostles Oecum in 2. Thess ij 15. Chrysost ibid. Theophylact and by their Writings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both worthy of Observation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both equally deserve to be credited when we have equal certainty of both and therefore these passages are vainly cited against us by Mr. M. Let him once prove that the same Tradition tells us That the Apostles delivered the Points in Controversy betwixt us and the Church of Rome as Divine Verities by word of Mouth only and we are all his Humble Servants But alas he knows how vain and how impossible an attempt this would be § 2 and therefore thinks it better boldly to assert what he can never prove by saying P. 399. That our best and only assurance that the Scripture is the Word of God is that all the Christian world saith so but the same Tradition which tells us this tells us also that the Apostles delivered these and these Points to us as Divine Verities by word of Mouth viz. All the Traditions received as Apostolical in the Roman Church Now to reflect a little on this false Assertion and to expose this way of Arguing 1. Put it into the Mouth of a Jew and it thus pleads for those Traditions which our Lord condemned and by which they condemned him The best and only Assurance which you Jewish Christians can have that the Scripture of the Old Testament is the Word of God is that all the Jews say so but the same Tradition which tells us this tells us also That Moses and the Prophets delivered these and these Points to us as Divine Verities by word of Mouth which your Jesus rejected as vain Worship and as the Doctrines of Men 1 Pet. 1.18 and your St. Peter mentions as Traditions received from our Fathers though he stiles them vain you therefore must have equal Reason to receive those Traditions which condemn your Jesus and shew he could not be the true Messiah as to own those Scriptures of the Old Testament which say you Prophesied of him 2. Though we grant the Attestation of the whole Christian World to be a very good assurance of any necessary Article of Christian Faith yet have we more assurance that the Scriptures are the Word of God than so As 1. The necessity that the Christian Revelation should be preserved in some Records and the assurance that we have that it hath been preserved to us in no other The necessity I say that the Christian Revelation should be preserved in some Records for if St. Paul thought it necessary to write to the Church of Rome Rom. xv 15. 2 Cor. i. 13. to put them in remembrance of the Grace given to him as also to send in writing
in 2. ad Tim. p. 155. Or Espencaeus a Romanist confessing that they defended it daemonum Spectris muliebribus Somniis with diabolical Apparitions and old Wife's Dreams especially when as he there saith this we see in the very Synod which approves and urgeth in confirmation of it the Tale of Constantine's Leprosy and of his Baptism by Pope Sylvester Def. Constant contr Baril c. 10 11. adversus Spalat c. 65. p. 458 459. and of the Images of Paul and Peter produced then to him the Tale of the Image sent to Agbarus of the Passion of the Image of Christ at Beryth and that infamous Tale of the old Fornicating Monk all confuted and exposed by Learned Crakanthorp and a late * Cap. 5. p. 22 23. excellent Discourse of the Second Nicene Council If Irenaeus could so early pretend to a Testimony of all the Elders of the Church of Asia for a matter of apparent falshood if others in the Second and Third Century could frame a contrary Doctrine from such a weak allusion to a Prophetick Saying I hope the saying of One or Two Doctors in the following Ages cannot be reasonably supposed to amount to any certain proof of the Traditions or Doctrines derived from the Apostles And if their Testimonies in such Cases in which they are most properly Testators or Relaters of Church History and of Traditions received from the Elders of the Church prove so uncertain and so alien from Truth less Credit must be given to them in those Articles of Faith or Doctrines of Manners in which they only give their Judgment without pretending to Apostolical Tradition for the Truth of what they say The Patrons of Oral Tradition confessing and declaring that they rely not on them as Doctors and Divines but as Witnesses of Tradition only Moreover it is the constant Opinion of the Fathers § 6 since the Fourth Century that our Saviour twice penetrated with his Body through the Doors where the Disciples were assembled Joh. 20.19 26. Vid Maldonat in locum because he came twice to them saith St. John The Doors being shut and stood in the midst of them Whereas 't is evident that this Phrase doth not inferr this Penetration any more than my saying I came into the College the Gates being shut imports that with my Body I pierced through the College Gates It doth not in the least inforce us to conclude that our Lord did not by his power open the Doors or come in any other way And whosoever seriously considers the circumstances of the Text will find good Reason to believe that Christ did not thus penetrate through the Doors as they imagined for the Apostle doth inform us ver 20. that Christ when he was come among them shewed them his Hands and his Feet he therefore purposely appeared to convince them that he was risen in the same Body in which he Suffered and which he laid down in the Sepulchre They saith St. Luke were troubled at his Appearance Luk. xxiv 38 39. and thought that they had seen a Spirit to remove which Imagination our Lord speaks to them thus Why are ye troubled and why do such Reasonings rise up in your Hearts see my Hands and my Feet that it is I my self handle me and see for a Spirit hath not Flesh and Bones as you see I have St. John informs us that his second Appearance when the Doors were shut was designed particularly to convince St. Thomas of the same Truth and to confirm the Resurrection of his proper Body to him He speaks thus Reach hither thy Finger Joh. â—x 27. and behold my Hands and reach hither thy Hand and thrust it into my Side and be not faithless but believing whereas had Christ penetrated with his Body through the Doors at both these Appearances and so had entred in to them after the manner not of a Body but a Spirit he had done that which must have stagger'd their Faith at the same time that he designed to confirm them in it For notwithstanding any thing they seemed to see or feel they could not well believe he had true Flesh and Bones and was no Spirit had they believed and known he even then had thus penetrated through their Doors and therefore had done that which only Spirits and no true Flesh and Bones could do And if you here referr this Action with the Fathers to Christ's Almighty Power why might not his Disciples if they did the like mistrust that by the self-same power he who did this might make that Body which appeared to them seem to have Flesh and Bones and Prints of Wounds when it had not When our Roman Doctors shall have answered this Scruple Pseudo-Justin Nazianz. Chrysostom St. Jerom Austin Euthymius Apud Maldonatum in Matth. xxviij 2. I shall pay greater Reverence to the Authority of the Fathers of the Fourth and the ensuing Centuries touching this matter but till then I shall continue as much to Scruple Christ's penetration with his Body through the Doors as I do that other fine Invention of some of the same Fathers that our Lord's Body at his Resurrection penetrated through the Stone of the Sepulchre But besides all these Instances there are two celebrated in Church-History which are abundantly sufficient to discover the uncertainty of the pretences to Tradition in such Cases even according to the Judgment of most Learned Romanists The First is the known Story of the Phoenix § 7 that solitary Bird which hath no other of its Kind and which is propagated only by a Worm arising out of its burnt Ashes P. 34 35. De Resur Carn c. 13. Catech. 18. p. 213 214. Ancorat c. 85. as is related in the first Century by Clemens Romanus in his Epistle to the Corinthians which used to be publickly read in the Church By Tertullian in the Third Century In the Fourth Century by Cyril of Jerusalem who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens and many others did relate it and bids us not disbelive it Epiphanius not only introduceth it as a thing whose Fame had come to many of the Faithful but he triumphs over the Jews with this Question Physic c. 11. Why should you not believe our Lord's Resurrection in Three days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a Bird was restored to Life in Three Days St. Ambrose saith De fide Resur p. 39. vide etiam Hexam l. 5. c. 23. in Ps 118. p. 565. Hoc relatione crebra Scripturarum Authoritate cognovimus We know this by frequent Relation and by the Authority of the Scriptures which he saith as being of the number of those Fathers who applied that Saying of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Just shall flourish as a Palm-Tree Ps xcij. 12. to this Bird because the same Greek word signifies both a Palm-Tree and a Phoenix Dion p. 49. Renasci Constat apud Hieron Tom. 4. f. 47. b. L. 5. c. 7. p. 246. Carmen de
esse potest the true Catholick Faith without which no man can be saved whereas it is here proved that the whole Church of Christ in general and in particular the Roman Church believed that the Apostles and the Nicene Creed contained all the Articles of the Christian Faith. 9. Concil Trid. Sess 21. can 4. The present Roman Church pronounceth an Anathema on those who say the Eucharist is necessary to Children before they come to Years of Discretion that is on Pope Innocent Chap. 12. Sect. 3 4 5. Pope Pelagius and the whole Church of Christ for Six hundred Years And truly if the Tradition or the Doctrine of the present Church of Rome § 4 must be the Rule by which alone we are to judge of the Tradition Practice and Doctrines of the whole Church of Christ throughout all Ages if we lie under any Obligation to determine thus That this is the Practice the Tradition the Doctrine of the present Roman Church therefore this was the Doctrine the Practice the Tradition of all former Ages of the Christian Church then all the Reason God hath given us and all the Learning which we can with all our industry acquire from Scripture and all the Testimonies of the Fathers and Church Writers could we shew them throughout Fifteen Centuries Canon of Script as Dr. Cousins hath done declaring themselves fully in opposition to the Church of Rome I say if the Declarations of the Church of Rome must wholly over-rule us in these matters all the knowledge we can acquire from Scripture Reason or the Fathers is not worth one Straw we may even burn all our Books of Antiquity our Fathers and Church History yea and our Bibles too and lay aside our useless Reason for whatsoever service these things may do to Holy Church they can do none to us The reading of these Authors the use of Reason to discern betwixt good and evil right and wrong true and false in Christian Practices and Doctrines must be the most pernicious things in which we can be exercised for sure I am no Man of honest Conscience and sound Judgment can read the Scriptures and the Fathers carefully but he must very strongly be tempted by his Reason to suspect and must in many things seem absolutely certain that Apostolical Tradition cannot be known by the Tradition of the present Church of Rome yea that many of her present Traditions Doctrines and Practices are evidently and unquestionably repugnant to the Traditions Practices and Doctrines of the Apostles and the whole Church of Christ for Six Eight Ten Twelve or Fourteen Centuries To add some farther Instances to these § 5 I have already mentioned Sess 6. can 23. Ecclesia tenet de Beata Virgine quod ex speciali Dei privilegio in tota vita peccata omnia etiam venialia vitaverit The Church of Rome now holds saith the Trent Council that the Blessed Virgin was through her whole Life free from venial Sin and yet such is the Evidence of Truth to the contrary that many Doctors of the Roman Church are even forced to confess that this Determination is contrary to the common Judgment of the Fathers In John ij Maldonate speaks thus Among the Ancient Fathers I find very few who either do not openly say or obscurely signifie that the Blessed Virgin was guilty of some Fault or Error And though some have endeavoured saith Petavius to mollifie the Sayings of the Fathers De Incar l. 14. c. 1. sect 7. yet their endeavour is vain Nam adeo disertam continent cujusque modi delicti significationem ut aliorsum detorqueri se minime patiuntur For their Sayings do so expresly import the signification of some guilt that they cannot be wrested to another sence and that they had good reason to make these Confessions will be apparent from these Citations following Our Lord saith Irenaeus L. 3. c. 18. p. 277. repellens ejus intempestivam festinationem repelling her unseasonable hastiness said to her Woman what have I to do with thee In the Third Century Tertullian expresly charges her with incredulity for he declares L. de came Christi cap. 7. That our Lord Christ therefore denied his Mother and his Brethren saying Who is my Mother and my Brethren because his Brethren did not believe in him and because Mater non adhaesit illi his Mother did not cleave unto him In this place saith he appears incredulitas eorum the unbelief of them that when he was Preaching the Word of Life and healing of Diseases and Sins his Relations stood without and were so far from harkening to him that they did rather interrupt and call him from so good a Work and will Apelles say That Christ unworthily used these words Ad percutiendam infidelitatem foris stantium To smite the incredulity of them who stood without Origen upon Luke asks what that Sword was which Simeon foretold of saying it should pass through her Heart and answers that it is manifestly written Hom. 17. s 102. b. That in the time of our Lord's Passion all the Apostles should be scandalized and saith he can we think that the Apostles being Scandalized Mater Domini a scandalo fuerit immunis the Mother of our Lord could be free from Scandal If she suffered no Scandal Jesus did not suffer pro peccatis ejus for her Sins but if all sinned and fell short of the Glory of God being justified freely by his Grace utique Maria illo tempore scandalizata est then doubtless Mary also at that time was scandalized And this is that which Simeon here Prophesieth saying Tuam ipsius animam pertransibit infidelitatis gladius ambiguitatis mucrone serieris the Sword of Infidelity shall pass through thy own Soul and thou shalt be smitten with the Sword of doubtfulness In the Fourth Century St. Basil saith That Simeon here prophesieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary her self thus Tom. 3. Ep. 317. p. 310. 311. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be some fluctuation even in thy Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some doubting touching the Lord this is the Sword but after this Scandal which shall happen to Mary and the Disciples of our Lord he presently will minister a Medicine and confirm their Hearts in the Faith of Christ Moveover he makes this Scandal of the Blessed Virgin necessary upon this account That Christ was to taste Death for all to be the propitiation for the World and to justifie all Men by his Blood. In Psalm 118. St. Hilary declares That at the Day of Judgment that incessant Fire is to be endured in quo subeunda sunt gravia illa expiandae a peccatis animae supplicia in which are to be suffered those heavy Punishments designed for the expiating of the Soul from Sin and that then the Sword shall go through the Soul of Mary and if saith he even Dei virgo illa in judicii severitatem ventura est that
Doctrines of the Church of Rome are not received by Tradition from Father to Son since in this matter the Sons have generally entertained a Doctrine their Fathers either knew nothing of or plainly contradicted and that is now become pious and consonant to Ecclesiastical Worship which in St. Bernard's time was Ep. 174. praesumpta novitas Mater temeritatis soror superstitionis filia levitatis A bold Novelty the Mother of Rashness the Sister of Superstition the Daughter of Levity 5. Hence doth it follow that even by the Authority of the heads of the Vniversal Church men may be forbidden under pain of Damnation to Assert the Ancient Doctrine of the Church and may have liberty to contradict it Yea that in the judgment of a great R. Council received by the French as General and bearing that title in all Editions of the Councils that may be agreeable to the Catholick Faith to Reason and to Holy Scripture which is repugnant to the Ancient Doctrine of the Church Catholick for Eight whole Centuries 6. Hence is it manifest that the Trent Council hath given liberty to all her Members to hold that which is opposite to an universal constant unopposed Tradition of the Church for many Ages that is that she hath left them at their liberty to hold the Ancient Faith or hold the contrary 7. Hence it appears that in the Church of Rome Feasts may be instituted in which all men shall be exhorted to praise God for a thing which perhaps never was and of the truth of which none of her Members can be certain certitudine fidei with the certainty of Faith all of them being by this Church permitted to believe the contrary CHAP. III. Fifthly We distinguish betwixt Traditions which though not written in Scripture are left on Record in the Ecclesiastical writings of the first and purest Ages of the Church and such as are so purely Oral Traditions as that we find no footsteps of them in the Three first Centuries much less any assurance they had then any general Reception of the first kind is the Canon of Scripture of the Old Testament mentioned in our Sixth Article § 1. This is proved from the Jews § 2. From the Christians of the Second Century § 3. Of the Third Century § 4. From almost all the celebrated Writers of the Fourth Century § 5. Where also it is observed 1. That these Fathers profess to deliver that Catalogue of them which they had received from Tradition § 6. And that the Books which they rejected as Apocryphal were so reputed by the Church § 7. That the Catalogue they produced was that received not only by the Jews but Christians § 8. That they made it to prevent mistakes § 9. That they represent the Books contained in their Catalogue as the Fountain of Salvation the rest as insufficient to confirm Articles of Faith § 10. The same Tradition still continued to the Sixteenth Century § 11. What the Roman Doctors must do if they would shew a like Tradition for any of their Tenets § 12. The unreasonableness of their pretences to Tradition in this Article Ibid. The Attempts of Mr. M. and J. L. to prove their Canon from the Council of Carthage the Testimony of St. Austin the Decrees of Pope Innocent and Gelasius are Answered § 13. The Tradition touching the Books of the New Testament where it is proved 1. That the Four Evangelists the Acts the Thirteen Epistles of St. Paul the First of Peter and of John were always owned as Canonical by all Orthodox Christians § 14. 2. That it cannot be necessary to Salvation to be assured that the Books formerly controverted belong to the Canon § 15. 3. That we cannot be assured of the true Canon of the New Testament from the Testimony of the Latin Church § 16. 4. That there is not the like necessity that the controverted Books should have been generally received from the beginning as that all necessary Articles of Christian Faith and Manners should be then generally received § 17. That we have cause sufficient to own as Canonical the Books once controverted is proved 1. in the General § 18. 2. In Particular touching the Apocalypse § 19. And the Epistle to the Hebrews § 20. Touching the Epistle of St. James the Second of Peter the Second and Third of John the Epistle of St. Jude § 21. No Orthodox Persons dobuted of them after the Fourth Century § 22. The Romanists cannot prove their Doctrines by any like Traditions and in particular not by such a Tradition as proves the Apocalypse Canonical § 23. The Objection of Mr. M. Answered § 24. AGain § 1 the word Tradition may be applied to signifie either such things as are not written in the Scripture Dist 5. though they are left on Record in the Ecclesiastical writings of the first and purest Ages Vocatur Doctrina non scripta non ea quae nusquam scripta est sed quae non est scripta a primo Autore Bellarm. de verbo Dei non scripto l. 4. c. 2. and from them handed down unto us in the writings of succeeding Ages or else to signifie such things as are said only to be delivered by word of Mouth but cannot by the Records of preceding Ages be proved to have been received as Doctrines generally maintained or practices always observed in the Church of Christ of the first sort is the Tradition of the Canon of Scripture of the Apostles Symbol as a perfect Summary of Doctrines necessary to be believed the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops only and the like we having full and pregnant evidence from the first Records of Antiquity unto this present time of all these things and whatsoever can be proved by a like Tradition touching a necessary Article of Christian Faith we are all ready to receive but those pretended Traditions of the Roman Church which by no Records of Antiquity can be made appear to have been constantly received by the Church as Apostolical Traditions we have just Reason to reject as being without Ground so stiled For Instance First We receive the Canon of the Scriptures of the Old Testament mentioned in our Sixth Article because it is by written Tradition handed down unto us from the Jews from Christ and his Apostles and from their Successors in the Church and we reject the Canon of the Old Testament imposed upon us by the Fourth Session of the Trent Council partly because we find a clear Tradition both virtually by all who say the Canon of the Old Testament is only that we own and expresly by those who say the others which we stile Apocrypha belong not to the Canon And 1. § 2 We receive our Canon from the Ancient Jews to whom were committed the Oracles of God for their Josephus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. contra Apion
this Revelation to an unknown Presbyter whose Name was John rather than to that Apostle who conversed so long among these Churches they may be easily confuted from this peculiar description of that John who was the Author of this Book Rev. i. 9. he being that John who was banished into the Isle of Patmos for the Word of God Vers 2. and the Testimony of the Truth and who bare record of the Word of God and the Testimony of Jesus Christ and of all things which he saw which are peculiar to this Apostle of our Lord. 2. § 20 St. Jerom also had good reason to own the Epistle to the Hebrews to be written or at the least composed or indited by St. Paul on the Authority of the Ancient Writers Apud Euseb Hist Eccl. l. 6. c. 25. Hist Eccl. l. 3. c. 3. Sect. 12 17 36 43. L. 3 c. 38. Catalo Script verbo Paulus Pag. 247 439. Pag. 53 362 384 514 515 645. Lib. 3. p. 143. Lib. 7. p. 351. Philocal p 10 17. Dial. contra Marc. p. 114. Ep. ad Afric p 232. Seeing as Origen informs us the ancient Christians did not rashly when they delivered it as the Epistle of St. Paul and as Eusebius saith Saint Paul's Fourteen Epistles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known and manifest to the whole Christian World. We find it very often cited by Clemens Romanus the Companion and co-worker of St. Paul in his Epistle to the Church of Corinth in which as Eusebius and St. Jerome Note he hath put many notions which are in that Epistle and used many Expressions word for word taken thence In the Second Century it is cited by Irenaeus as a Book written by the Spirit of God and in the close of that Century or the beginning of the next it is Six times cited by Clemens Alexandrinus under the Name of the Apostle Paul or of Divine Scripture Origen saith That the Apostle Paul writ Fourteen Epistles he cites it as the Epistle of St. Paul in his Third and Seventh Book against Celsus in his Philocalia in his Dialogue against Marcian in his Exhortation to Martyrdom in his Epistle to Africanus he undertakes to demonstrate that it was his against such as doubted of it and in his Fifth Tome upon John he declares That the things contained in it are admirable Vid. Euseb Hist Eccl. l. 6. c. 25. and no whit inserior to those which were confessedly writ by the Apostles and that whatsoever Church received it as such was upon that account to be commended That this is the Epistle of St. Paul was in the Fourth Century denyed by the Arians because they were not able to resist the Conviction it affords in the First Chapter of our Lord's Divinity On which account Theodoret speaks thus Proem in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ought at least to revere the length of time in which the Children of the Church have read this Epistle in the Churches for from the time that the Churches of God have enjoyed the writings of the Apostles they have reaped the Benefit of this Epistle to the Hebrews or if this be not sufficient to perswade them they should hearken to Eusebius of whom they boast as of the Patron of their Doctrines for he confessed this was St. Paul's Epistle Proem in Ep. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he declared that all the Ancients had the same Opinion of it That they of Rome and other Latins did for a while reject this Epistle will not much weaken this Tradition if we consider 1. That this Epistle was not writ to them but to the Hebrews who as we are informed by Eusebius Embraced it with delight 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. That it was rejected by them not that they had any thing to say against it but because they could not answer the Arguments which the Novatian Schismaticks among them produced from the Sixth and Tenth Chapter of this Epistle against receiving lapsed Penitents into the Church whence as Philastrius informs us they rejected it Haer. 88. as thinking it was depraved by the Hereticks or 3. Because it wants his Name which he concealed saith Jerom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catal. Script Eccl. verbo Paulus because his Name would render it less acceptable to the Hebrew Converts who were offended at his Doctrine of the Exemption of the Gentile Converts from Circumcision and the Observation of the Law saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proem in Ep. ad Hebr. because he was made an Apostle not of the Circumcision but of the Gentiles 4. Because it differs in stile from the rest of his Epistles as indeed it ought to do being writ to the Hebrews accustomed to the Hellenistick Stile but of this the Ancients give this double reason That it was writ by St. Paul in Hebrew translated by others into Greek or because St. Clemens Barnabas or St. Luke did Ibid. Apud Euseb Hist Eccl. l. 6. c. 25. sententias Pauli proprio ornare sermone write down the the Sentences of Paul in their own Words saith Jerom and gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phrase and the Contexture saith Origen to to the things spoken by St. Paul. The Second and Third Epistles of Saint John § 21 and that of Jude are so short that it is needless to insist upon it that the Second Epistle of Saint John is cited by Irenaeus and Clemens Alexandrinus in the Second L. 1. c. 13. p. 94. Strom. 2. De carne Christi c. 24. Euseb Hist Eccl. l. 6. c. 24. Apud Cypr. p. 242. De cultu foeminar p. 151. by Tertullian Dionysius of Alexandria and the Council of Carthage in the Third Century and the Epistle of Jude under his Name by Tertullian Concerning the Epistle of St. James the Second Epistle of Peter and the Epistle of St. Jude let it be noted in the general that Eusebus informs us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. Petrus duabus Epistolarum suarum personat tubis Jacobus quoque Judas f. 156. know to most of the Ancients That they are all expresly owned by Origen in his Seventh Honily upon Joshua Of the Epistle of Jude in particular St. Jerom saith That though it was rejected for a while because it cited a passage from the Apocryphal Book of Enoch Catal. Script Eccl. verbo Judas tamen authoritatem vetustate jam usu meruit inter sanctas Scripturas computatur it deserved Authority from its Antiquity and constant use in the Church and is reckoned among the holy Scriptures Sect. 10 12 17 30. Sess 5. The Catholick Epistle of James is cited by Clemens Romanus four several times by Ignatius in his Genuine Epistle to the Ephesians by Origen in his Thirteenth Homily upon Genesis Lib. 3. c. 25. Lib. 2. c. 22. Eusebius saith It was known to most and publickly read in
That he who was sprinkled by them was rather defiled than washed It was confirmed by Four African Councils one under Agrippinus Cypr. Ep. 71. p. 196. Plurimi Coepiscopi Ibid. p. 193. Ep. 73. p. 198. consisting of the Bishops of Africa and of Numidia one at Carthage under St. Cyprian another under the same St. Cyprian of Seventy one Bishops Anno. Dom. 256. and lastly by a Synod of Eighty seven Bishops convened from Africa Numidia and Mauritania It was confirmed by a Council of Fifty Bishops met at Iconium August contra Crescon Gram. l. 3. c. 3. Quod totum nos jampridem in Iconio confirmavimus tenendum firmiter vindicandum Ep. 75. apud Cypr. p. 221. Apud Euseb Hist Eccl. l. 7. c. 5. Ibid. c. 7. where also were present the Bishops of Galatia Cilicia Cappadocia and the neighbouring Provinces and where it was decreed saith Firmilian That this Doctrine should be firmly held and vindicated it was confirmed by a Synod held at the same time at Synnada in Phrygia it was determined saith Dionysius of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greatest Synods of Bishops and by many Synods besides those now mentioned of Iconium and Synnada It was observed saith the forementioned Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most populous Churches Cyril of Jerusalem speaks of it as of the practice of the Church in his time saying there is one Baptism Praefat. p. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Amphil Can. 47. Lib. 6. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for only Hereticks are re-baptized because their Baptism is no Baptism St. Basil saith That they received not such Hereticks without Baptism as the Encratites the Saccophori and Apotactites The Constitutions of the Apostles declare the same thing their Forty sixth Canon commands That the Bishops Presbyters or Deacon should be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who admits the Baptism of Hereticks because there is no Communion betwixt Christ and Belial and the Forty seventh determines That the Bishop shall be deposed who neglects to Baptize them who have been defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the wicked that is saith Zonaras by the Hereticks their Baptism being represented in the forecited Constitutions as a Pollution not a washing of the Baptized person In a word Vallesius confesseth Not. in Euseb l. 7. c. 5. p. 141. that it appeareth from the Council of Arles That the Africans retained their Custom till the time of Constantine And from the Epistle of St. Basil to Amphilochius That the Cappadocians and other Orientals retained their Custom till the Council of Constantinople Sixthly Observe § 19 That for the Confirmation of his Doctrine Pope Stephen pretended to a Tradition from the beginning a Tradition derived from the Apostles Lib. 7. c. 3. That saith Eusebius which moved Stephen to be so stiff in this Opinion was that he conceived nothing was to be done by innovation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Tradition which had prevailed from the beginning Nihil innovetur nisi quod traditum est let nothing be innovated but that observed which was delivered was his plea Ep. 74. p. 210. saith Cyprian And again Quod accepimus ab Apostolis hoc sequimur Ep. 73. p. 204. their saying was What we have received from the Apostles that we follow Stephen asserteth saith Firmilian Ep. 75. p. 219. That the Apostles forbad the Baptizing of those who return to the Church from Heresie hoc custodiendum posteris tradiderint and delivered this to be observed by Posterity Seventhly Observe That the Asserters of the contrary Opinion pretended also to Tradition and some of them to a Tradition from the beginning and which derived it self from the Apostles Our Assertion That they who only were Baptized by Hereticks should be Baptized when they return to the Church Ep. 70. p. 189. is saith St. Cyprian no new Opinion but long ago established by our Predecessors and accordingly observed by us And again it is many Years and a long Age since many Bishops Ep. 73. p. 199. Non novam sententiam neque nunc fundatam asserimus sed quae olim ab Antiquioribus accuratissime diligentissime fuit examinata Concil Oxon. Tom. 1. p. 366. Apud Euseb Hist Eccl. l. 7. meeting under Agrippinus established the same Practice and many thousand Hereticks have been since Baptized in our Provinces This Practice saith the Carthaginian Synod is that quod semper fortiter stabiliterque tenuimus which we have always stoutly and firmly held It is not the Africans alone saith Dionysius of Alexandria who have now introduced this Custom but it was practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before by the preceeding Bishops in most populous Churches and established in the Synods of Iconium and Synnada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in many others whom I dare not provoke to Contention by subverting their Decrees it being written thou shalt not remove the bounds which thy Fathers have placed of old time We saith Firmilian to the Truth join Custom and to the Custom of the Romans we oppose the Custom of the Truth Ep. 75. apud Cypr. p. 226. Ab initio hoc tenentes quod à Christo ab Apostolo traditum est Holding that from the beginning which was delivered by Christ and his Apostle Nor do we remember that this Custom had a beginning among us Can. 1. St. Basil saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to them who were from the beginning wholly to null the Baptism of Hereticks Eightly § 20 Observe what these Africans and Orientals judged of the contrary Opinion that Hereticks were to be received into the Bosom of the Church without Baptism Cyp. Ep. 69. ad Mag. p. 185. Cypr. Ep. 73. p. 207 210. Conc. Carth. p. 234 239. they stile the Assertors of it Praevaricatores fidei veritatis atque Ecclesiae proditores Men who betrayed the Church and did prevaricate in matters which belonged to Faith and Truth Suffragatores Fautores Haereticorum Men who did cherish and abett Hereticks were Friends to them and Enemies to Christians They add That they who allowed their Baptism did null and evacuate that of the Church and destroyed their own Concil Carth. apud Cypr. p. 230 234 237 238 239 240. that they made themselves partakers with blaspheming Hereticks and did Communicate with them that they did Communicate with other Mens Sins that they were Patrons of Hereticks did plead their Cause against the Church of Christ that they defiled Christians betrayed the Faith and Truth gave up the Spouse of Christ to Adulterers and did act the Judas to her As for their own Doctrine they confidently say Concil Carth. Ibid. p. 230 231 232 241. Cypr. Ep. 73. p. 205. 74. p. 214. That it was Catholicae Ecclesiae Canon Syn. Carthag apud Balsam pag. 588. That it was every where declared in the Holy Scriptures that it was proved by the Divine Law
is exceeding evident that his Opinion was by the Church of God condemned both in General and in Particular Moreover it was the Judgment of Pope Stephen That the Baptism of Hereticks though administred only in the name of Christ and not of the whole Sacred Trinity was valid and not to be reiterated when they returned into the Bosom of the Church This is apparent from these words of Cyprian No Man to circumvent the Christian Truth should oppose the Name of Christ and say in nomine Jesu Christi ubicunque quomodocunque Baptizati gratiam Baptismi sunt consecuti Ep. 73. p. 205. that wheresoever howsoever Men are Baptized in the Name of Christ they obtain the Grace of Baptism And again Since after the Resurrection the Apostles being sent by our Lord to the Gentiles are commanded to Baptize them in the name of the Father of the Son and of the Holy Ghost how do some say That out of the Church yea against the Church a Gentile may obtain Remission of Sins Ibid. p. 206. modo in nomine Jesu Christi ubicunque quomodocunque Baptizatum wheresoever and howsoever he be Baptized provided it be done in the name of the Lord Jesus when Christ himself commands the Gentiles to be Baptized in plena adunata Trinitate into the whole and united Trinity If then that be the Truth which usually is affirmed that the Ancients did admit the Baptism of those Hereticks who Baptized in the name of the Father Son and Holy Ghost and nulled their Baptism who Baptized not into the Sacred Trinity then must they plainly have condemned the Doctrine of Pope Stephen and his Abettors But though some of the Ancients seem to speak after this manner and to assert this Doctrine as is evident from the Apology made for the Baptism of the Novatians in St. Cyprian That they did Ep. 69. p. 183. eandem legem tenere quam Catholica Ecclesia teneat eodem Symbolo quo nos Baptizare eundem nosse deum patrem eundem filium Christum eundem Spiritum Sanctum use the same Symbol with Catholicks in Baptism and Baptized into the same Sacred Trinity And from the Canon of the first Council of Arles which Decrees That they should be admitted by Imposition of Hands only who were Baptized in the Name of the Father Son and Holy Ghost yet the Opinion of the Ancient Church seems rather to have been this that their Baptism alone was to be admitted who both Baptized into and believed aright touching the Sacred Trinity as the Novatians did This St. Basil doth expresly teach saying Ad Amphil. can 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients judged that Baptism valid which in nothing differed from the Faith. And therefore having told us That the Baptism of the Encratitae the Saccophori and Apotactites was rejected by the Church he adds And let them not say we are Baptized into the Father Can. 47. Son and Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who make God the Author of Evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 3. contr Arian p. 413. And Athanasius condemns the Baptism of the Arians though they named the Father and Son because they saw them in the Form of Baptism delivered in the Scripture seeing they did not conceive aright of them nor retain the right Faith adding That as the Manichees the Phrygae the Samosatenians pronounced the right Names and yet were Hereticks so the Arians though they recited the Names and Words of Baptism deluded them who received Baptism from them Again St. Cyprian and his party in Africa held the Baptism not only of Hereticks but Schismaticks to be void and in particular of the Novatians his words are these Ep. 69. p. 180. Dicimus omnes omnino Haereticos Schismaticos nihil habere potestatis ac juris propter quod Novatianus nec debet nec potest excipi We say that no Heretick or Schismatick hath any power or right to Baptize and therefore Novatian should not and cannot be excepted And again Ibid. p. 183. Audet quisquam dicere aquam Baptismi salutarem communem cum Schismaticis esse posse Ep. 72. p. 196. Dares any one say That Schismaticks can have the salutary Water of Baptism The same he Asserts in several other places and the Fathers of the Council held under him do often say Baptisma quod dant Haeretici Schismatici non est verum Pag. 231. ter 232. bis 236. bis that the Baptism of Hereticks and Schismaticks is not true and that both returning to the Church were to be admitted by Baptism Now in this indeed he differed from the received Opinion of the Church 〈◊〉 Amphil. can 1. to whom it seemed good saith Basil to reject the Baptism of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to receive that of Schismaticks 2dly Whereas St. Cyprian and his party held the Baptism of all Hereticks to be void we find the Church did afterwards judge that some Hereticks should be admitted into the Church by Baptism and that others should be received only by Imposition of Hands 'T is therefore evident That the Church equally disallowed both their Assertions and decided the Controversie against them both and did as much condemn Pope Stephen's Traditum est as St. Cyprian's Scriptum est the Pope's Appeal to Tradition as the Bishop of Carthage's to Scripture Now the Corollaries which naturally do result from these Ten Observations are as follow First § 22 Hence we learn That the Latins though comparatively Ancient are not much to be relied upon in giving an account of matters in which their Church is concerned and in which they differed from the Eastern Churches For to omit St. Commen c. 9. Austin the Account Vincentius Lirinensis gives of this matter is as full of Errors as of Sentences for he averrs that Agrippinus was the first of 1 all Men who against the 2 Divine Canon against the 3 Rule of the Vniversal Church against the 4 Sence of all his own fellow Priests against the 5 Customs and 6 Institutions of the Ancients Rebaptizandum esse censebat judged for Rebaptization and that 7 all men disclaimed the novelty of the thing and 8 all the Priests every were resisted it but above all Pope Stephen who said Nihil innovandum nisi quod traditum est Nothing must be innovated but that which was delivered us to be retained that retenta est igitur Antiquitas explosa novitas hereupon Antiquity was retained and novelty exploded In which few words are no less than Eight gross mistakes as will appear by comparing these words with the Testimonies above cited In Ep. 70. p. â—89 And as it is truly observed by the Oxford Commentator upon Cyprian That the Eastern Writers were in rebus Occidentalium Hospites Strangers in things which concerned the West so is it as true that the Western Writers were many of them Strangers to the true State of Matters in the East Secondly § 23
Whereas the Church declared against Pope Stephen That in this matter of the Rebaptizing Hereticks the various Customs which had obtained were to be permitted without breach of Communion and Christian Peace that the Custom of every Region was to be followed and the obtaining practice to be submitted to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Orders sake that it was to be done or left undone suitably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what should generally be ordered concerning it Hence in all matters of this indifferency and obscurity Ad Amphil. can 1. De unit fidei c. 19. in which saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing plainly is declared we admit that saying of St. Austin That Hereticks must be received as the Church receives them there being as he adds no clear Example to be produced from Scripture either way and with him we acknowledge Contr. Crescon l. 1. c. 33. That the Truth of Scripture is held by us when we do that which doth please the Church because we know from Scripture that God is the God of Order not of Confusion and that in matters of this indifferency that of the Apostle 1 Cor. xiv 33. 1. Cor. xi 16. We have no such Custom neither the Churches of God must cut off farther matter of Contention but then in Articles of Christian Faith we with the same St. Austin say De peccat mer. remiss l. 2. c. 36. Credo quod hinc divinorum eloquiorum clarissima Authoritas fuisset si homo illud sine dispendio salutis ignorare non possit We believe that the Authority of the Divine Oracles would have been most clear had the matter been such of which we could not have been ignorant without loss of Salvation Moreover though St. Austin doth acknowledge that no Example could be produced from Scripture in this Case yet he pretendeth Scripture for the right and lawfulness of the said Practice For saith he That I may not seem De Bapt. contr Donatistas l. 10. c. 6. Tom. 7. p. 379. humanis Argumentis id agere to prove the Right of receiving Hereticks without Baptism only by humane Arguments ex Evangelio profero certa documenta I produce certain proofs out of the Gospel to shew how rightly this was determined by the Church And again having said Ibid. l. 4. c. 7. p. 419. We follow that which the Custom of the Church always held and a plenary Council hath confirmed he adds That bene perspectis ex utroque latere Scripturarum Testimoniis potest etiam dici quod veritas declaravit Tot tantisque S. Scripturarum testimoniis l. 5. c. 4. Divinarum Scripturarum d◠cumentis l. 6. c. 1. hoc sequimur weighing well the Testimonies of Scripture on both sides it may also be said that we follow that which Truth hath declared From whence and many other places of his works it is evident that even in hae obscurissima quaestione in this most obscure Question as he often stiles it he recurrs for matter of Right to Scripture and weighs it in the Balance of the Sanctuary Thirdly § 24 Hence it is evident beyond all doubt that the Church of that Age in which this Controversie happened knew nothing or at least believed nothing of the New Rule of R. H. That in Judges subordinate dissenting all Christians must adhere to the Superior in those of the same Order and Dignity to the major part since all these Africans and Orientals not only take the liberty to dissent from what the Pope and all the Churches which adher'd to him held as Apostolical Tradition but also to condemn it as a thing contrary to the plain evidence of Scripture and to decree the contrary should be observed and practised For had such a Rule been then received and owned by the Church of Christ could all the Christian Churches besides that of Rome have still maintain'd Communion with those Southern and those Eastern Churches who did so resolutely oppose and flatly contradict this Rule Could they have thus condemned Pope Stephen of violating the Churches Peace and unity for acting consonantly to this Rule by renouncing Communion with them who were provided that this Rule be true manifest Schismaticks Could St. Denys of Alexandria have told the Pope he durst not by acting contrary to the Decrees made at Iconium and Synnada provoke those Churches to Contention if doing so had only been to act according to a Rule always received and owned by the Church of Christ Could St. Basil have judged it best for every one to follow herein the Custom of their own Country in opposition to this Rule Could Firmilian have charged the Pope with Schism Could Cyprian and the Council of Carthage have charged him with Tyranny for pressing a received Rule in the whole Church These sure are demonstrations that this pretended Rule is like the rest of Popish Doctrines a Rule with which the Ancient Church of Christ was not acquainted Fourthly Hence evident it is That all the Churches of that Age knew nothing of the Pope's Supremacy nothing of any Obligation laid upon them to conform to the Doctrines Decrees and Customs of the Roman Church and her adherents and lastly nothing of that pretended Law that Synods were not to assemble and make Canons without consulting of his Holiness Since all these Synods made these Canons either without his Knowledge or else in opposition to Unusquisque Episcoporum quod putat faciat c. Ep. 73. p. 210. and condemnation of the Decrees and Customs both of the Pope and Church of Rome and others told him They thought themselves obliged notwithstanding all his Threats to act according to their Sentence and durst not rescind it Had they believed the Pope's Supremacy in that Age would they have declared so freely as St. Cyprian doth Neque enim quisquam nostrum Episcopum se Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit Apud Cypr. p. 229. Apud Cypr. Ep. 75. p. 217 218 225 227 228. for the Liberty of every Bishop to act as he saw fit in this matter and said that he was only to give account to God of his proceedings Could they with the Council of Carthage have esteemed it such a tyrannical Matter for the Pope to act as Bishop of Bishops Could Firmilian have accused him so pertly of Inhumanity Insolence and Boldness in this Case Could he have judged him a downright Schismatick for acting as he did Could all the forementioned Bishops so freely have reproved him and dissented from him and judged it their Duty rather to adhere to the decisions of Provincial Synods than to his Determination Could they have thought themselves obliged to adhere to the Decrees Ubique a S. Scripturis declaratum est Baptisma Haereticorum non esse verum Ep. 7. the Doctrines or Customs of the Roman Church and yet declare as doth St. Cyprian and his Africans That the Decrees and Practice of
the Roman Church were in this case opposite to Scripture and the plainest Reason And as St. Basil doth to Amphilochius in the same case Can. 47. Eos qui Romae sunt non ea in omnibus observare quae sunt ab origine tradita Ep. 75. p. 220. Though you and the Romans hold the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ought our Sentence to take place And as Firmilian expresly doth That 't is usual with them of Rome to vary from Apostolical Tradition Could so many Fathers so many Churches so many Councils have not only practised in opposition to the Doctrines and Customs of that Church but also have condemned them in such opprobrious Terms as they have done Cyp. Ep. 69. p. 185. Ep. 73. p. 206 208 210. Ep. 74. p 212 c. pronouncing the Assertors of them Prevaricators in matters both of Faith and Truth Betrayers of the Church Enemies to Christians Friends and Abettors of Hereticks Men who did plead their Cause and partake with them in their Sins Men who did null evacuate destroy the Baptism of the Church and give up the Spouse of Christ to Adulterers Fifthly § 25 Hence it is manifest That in that Age they verily believed that what had passed for Apostolical Tradition in the Church of Rome and her Adherents might be no such matter that both that Church and her Abettors might impose upon their fellow Christians in pretending to it and that there lay no Obligation on other Churches to comply with them in such matters as they delivered for Apostolical Tradition For otherwise how could it happen that so many populous Churches so many Councils so many famous Bishops that Athanasius Optatus St. Basil Cyril of Jerusalem all great Assertors of true Apostolical Tradition should declare so plainly and expresly against this practice of the Church of Rome that Firmilian should declare Neminem tam stultum esse qui hoc credat Apostolos tradidisse Ep. 75. p. 219. Nemo infamare Apostolos debeat quasi illi Haereticorum Baptisinata probaverint Ep. 74. p. 211. No Man could be so Foolish as to believe the Apostles had delivered any such thing that St. Cyprian should say That this pretence of Romanists was manifestly false and tended to blaspheme the Reputation of the Blessed Apostles that the Africans should not only reject this pretended Apostolical Tradition in the opprobrious Terms forementioned but should declare so oft in Council that the contrary Doctrine descended from Evangelical Authority and Apostolical Tradition Vid. Supra and was confirmed by the Divine Law and the Holy Scriptures How lastly could it happen that all the other Churches excepting that of Rome were all at Peace and still maintained Communion with these Opposers and Traducers of this pretended Tradition and did not blame them in the least on this account but rather interceded with the Roman Bishop to lay aside his Fury and entertain Communion and Friendship with these Churches as they did Sixthly Hence it appears that in that Age they thought not Custom or Tradition though practised by the Church of Rome and by the major part of Christians any certain Rule of Manners but thought themselves obliged sometimes to vary from it and that they might have Truth and Reason and Scripture on their sides against it that it concerned them to examine then whether the Custom they were required to follow had its rise from Christ and his Apostles and could be proved from their Writings and if not to reject it For in this matter they declare Non esse consuetudine praescribendum Cypr. Ep. 71. p. 194. sed ratione vincendum Their Adversaries were not to prescribe to them from Custom but to convince them by reason St. Paul having taught every one not to adhere pertinaciously to what he had once imbibed Pag. 195. but willingly to embrace any thing which he found better or more profitable That 't was in vain when Men were overcome by reason Ep. 73. p. 203. to oppose Custom to it as if Custom were better than Truth and that were not rather to be followed which was revealed for the better by the Holy Spirit that Non semper errandum Ibid. p. 208. quia aliquando erratum est We must not always erre because we once have done so Ep. 74. p. 215. that Custom without Truth was only old Error and vainly was preferred before it that the Truth being manifested Concil Carth. apud Cypr. p. 236 240 241. Custom was to yield to it that no Man ought to preferr Custom to Reason and Truth that Christ being Truth we ought rather to follow that than Custom that it was obstinacy and presumption Cypr. Ep. 74. p. 212. humanam traditionem divinae dispositioni anteponere to preferr humane Tradition to divine Orders and not to consider that God is angry when humane Tradition evacuates divine Precepts that when it was said to them let nothing be innovated Ibid. p. 211. but that which was delivered be observed it was to be enquired unde est ista traditio whence is that Tradition Whether from the Authority of Christ and the Gospel the commands and Epistles of the Apostles and if in Evangelio praecipitur Ib. p. 215. aut in Apostolorum Epistolis aut Actubus continetur it were commanded in the Gospel or contained in the Acts or Epistles of the Apostles then was it to be observed and that when Truth shook and staggered we were to have recourse to the Head and Original of Divine Tradition ad originem dominicam Evangelicam Apostolicam Traditionem to the Gospel and Apostolical Tradition Lastly Hence it is evident § 26 That in those early times Tradition Apostolical and from the beginning must falsly be pretended by Great Men and Churches even in a matter of continual practice and occurrence in the Church of God for here you see it was pretended for the Admission of Hereticks without Baptism by Pope Stephen and his Church and the fame Tradition Apostolical and from the beginning was pretended for the opposite Doctrine by Firmilian and St. Basil and their Party and yet the Church did in the following Ages declare against the Pretences of them both If then in these plain matters of Fact and of continual practice Tradition did so fail both the Pretenders to it must it not be more apt to fail in matters of meer Speculation If by Tradition these Churches could not truly tell what their Forefathers did how should they by it tell assuredly in all things what they held since that could only be made known unto them by their Words and Actions if actually they handed down unto posterity for a traditionary Practice that which was not truly so why might they not also hand that down to them as a traditionary Doctrine which was nothing less than so CHAP. V. Eightly We distinguish also betwixt Traditions which appear from Reason to be such as ought to be received and
follows 1. § 5 That the renowned Scribes and Doctors of the Jewish Church were all mistaken in their Interpretation of this place of Malachy That they and the whole Jewish Church had entertained a false Tradition in a matter of so great Consequence as the Fore-runner of their true Messiah for they all had embraced it as a Tradition That Elias was to come in Person before the first Appearance of the true Messiah Trypho apud Justin M. p. 268. they all interpreted that place of Malachy to that effect and thence concluded as they still obstinately do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That because Elias is not yet come in Person their Messiah was not come And yet this general Tradition of the Jewish Church gives no Assurance of the Truth of this Assertion or if it doth it must be then confessed that their Messiah is not yet come 2. Hence also we may learn how vainly Men pretend to absolute Certainty on the account of Oral Tradition for that Tradition was received as much as highly reverenced and regarded by the Scribes and Pharisees as by the Romanists I hope will easily be granted when we consider how zealous they were for the Customs and Traditions of the Fathers How they advanced the Tradition of the Elders even to the dissolution and making void the Law of God. And how frequent are such Maxims as these among them Vid. Leight in Matth. 15.2 The Words of the Scribes are more worthy than the Words of the Law and more weighty than the Words of the Prophets That the Words of the Elders are more weighty than the Words of the Prophets That they came from the Mouth of Moses as well as the written Law. That the written Law is narrow but the Traditional is longer than the Earth and broader than the Sea. And yet these Patrons of Tradition had not only generally received such Traditions as made void the Law of God but also such Traditions touching their Messiah his Fore-runner his temporal Kingdom his glorious Reign on Earth c. as gave Occasion to their Rejecting of him when he came If then the Jewish Church might pretend to oral Tradition as much as that of Rome and yet receive such Falshoods as Tradition which did evacuate the Law of God and cause them to reject their Saviour why may not they of Rome receive such Falshoods for Tradition as do evacuate the Law of Christ If the People were deceived and abused by following their Traditions why may not others be equally deceived in following the supposed Traditions of the Church of Rome 3. § 6 Hence also it will follow That the Tradition of the Doctors of the Christian Church can be no certain Evidence in Matters of meer Speculation or of Interpretation of Scripture that what they thus deliver is the Truth for they have generally taught from the third Century That Enoch is to come in the last days to resist Antichrist and be slain by him without the least appearance of any Ground for this Tradition And they have taught more generally even from the Second Century That Elias the Tisbite is to come in Person before our Saviour's second Advent and grounded this their Doctrine upon the Words of Malachy and of St. Matthew against the plain Assertion of our Lord and the most clear convincing Evidence that John the Baptist and he only was that Elias which according to the Prophecy of Malachy was to come as the Fore-runner of our Saviour In a word the Tradition of the Millennium of the Appearance of Enoch and Elias seem to have had their Rise from the Jewish Converts zealous of the Tradition of their Fathers and from them not from the Apostles to have gain'd Reputation in the Christian Church And the Tradition of Prayers for the Dead seems to have had the same Original But now if a Tradition hath been very ancient § 7 and can by Reason be demonstrated to have derived from the Apostles or to be worthy of Acceptation upon rational Grounds then it is sit to be embraced as such For Instance First We have it from Tradition That presently after the Apostles times all Churches were governed by Bishops presiding over Presbyters and Deacons as their lawful Governors whence we inferr we have just Reason to believe this form of Government was Apostolical since otherwise the Government left in all Churches by the Apostles must in the immediate following Age have been not only changed but corrupted every where But that in the frame and Substance of the established Government of the Church a thing always in use and practice there should be so suddain a Change so universal a Corruption in so short a time and that all Christians without the least Opposition that we read of De praescript c. 28. should conspire in this Corruption is a thing morally impossible For as Tertullian argues in like Case Variasse debuerat Error doctrinae Ecclesiarum quod autem apud omnes unum est non est erratum sed traditum What all Christian Churches did so early agree in practising Vniformly came not by Error but Tradition Moreover it is clearly proved by the most learned Bishop of Chester L. 2. c. 13 prima Assertio p. 157 c. That the Writers of the Second Century distinctly mention the several Orders of Bishops and their inferior Presbyters in the same Church and thereby give us Reason to conclude that this Disparity was generally setled in that Age. Now how improbable it is that either such a Change as must be here supposed were this an Innovation should happen unadvisedly or thorough Negligence or that the whole Church should have conspired so early to swerve from the established Order by placing Bishops above Presbyters without Complaint or the Resistance of any single Person that we hear of will appear if we consider 1. The Subjects of this Constitution viz. The Persons appointed by the Apostles to govern and preside in every Church they being constant Objects of every Persons common Sence seen in every Assembly imploy'd in every ecclesiastical Affair publick and private in which all Christians Sick or Well Living or Dying were concerned we may reasonably conceive that which some of the Apostles to gain upon the Jews did observe the Christian Feast of Easter on the Fourteenth Day of the Moon others might have mistaken this compliance as if the Apostles had judged that the fittest time for Christians of succeeding Ages to observe it in or that when they heard of an Elias to come before the terrible Day of the Lord or of the Reign of Christ on Earth a Thousand Years represented to St. John in a Vision they might mistake the genuine import of those Scriptures and of others of like nature but in a matter of this kind which was the daily object of the Senses of all Christians we cannot easily conceive how they could possibly mistake and not perceive that such a change was made if really it
by Jew and Gentile Heretick and Orthodox even in those times in which and in those places where they first appeared and by those Persons who immediately before received others as the true and genuine Copies of the Word of God. Lastly § 14 That these Records of the Will of God have not been so corrupted as to cease to be a certain Rule of Faith and Manners we argue from the Providence of God inducing us to judge that the Books thus delivered to us by the Church as genuine are truly so for nothing seems more inconsistent with divine Wisdom and Goodness than to inspire his Servants to write the Scripture as a Rule of Faith and Manners for all future Ages and to require the Belief of the Doctrines the practice of the Rules of Life plainly contained in it and yet to suffer this divinely inspired Rule to be insensibly corrupted in things necessary to Faith or Practice who can imagine that God who sent his Son out of his Bosom to declare this Doctrine and his Apostles by the Assistance of the Holy Spirit to indite and preach it and by so many Miracles confirm it to the World should suffer any wicked Persons to corrupt and alter any of those terms on which the Happiness and Welfare of Mankind depended This sure can be conceived Rational by none but such as think it not absurd to say That God repented of his good Will and Kindness to Mankind in the vouchsafing of the Gospel to them That he so far maligned the good of future Generations that he suffered wicked Men to rob them of all the benefit intended to them by this Declaration of his Will. For since those very Scriptures which have been received for the Word of God and used by the Church as such from the first Ages of it pretend to be the terms of our Salvation Scriptures indited by Men commissionated from Christ and such as did avouch themselves Apostles by the Will of God and his Command for the delivery of the Faith of Gods Elect and for the knowledge of the Truth which is after Godliness in hopes of Life eternal they must be what they do pretend to be the Word of God or Providence must have permitted such a Forgery as rendereth it impossible for us to perform our Duty in order to Salvation for if the Scripture of the New Testament should be corrupted in any essential requisite of Faith or Manners it must cease to make us wise unto Salvation and so God must have lost the end which he intended in inditing of it Again when we consider that in the Jewish Church the Scriptures were until the coming of Christ in very corrupt Times and amongst very corrupt Persons preserved so entire that Christ sends the Jews to them to learn Religion declares that they have Moses and the Prophets and both our Lord and his Disciples confuted and instructed the Scribes and Pharisees and Jews out of them without the least intimation of any corruption that had happened to them we have still greater reason to judge the New Testament sincere since we cannot rationally suppose Providence less careful of the New Testament than of the Old. If against this Argument it be Objected Object that we find by the Citations of the Ancients and by Old Manuscripts that there was a difference betwixt their Copies of the Scripture and those we now use I answer 1. That this is no certain Argument of any such difference seeing the Citation of the Ancients might differ thus by the failure of their Memory it being frequently their Custom to cite the Scriptures from their Memory without inspection of the Book moreover we find by Ocular Demonstration that these various Lectures make no considerable variation in matters of Faith or Manners or if one Text which asserts a substantial Doctrine be variously read so that the matter is thence dubious there are others which assert it without that Variety If then no Writing whilst the Apostles lived could pass for Apostolical and yet destroy or contradict the Faith they taught if their immediate Successors could not be ignorant of what the Apostles committed to them to be read and taught us the Records of their Faith and Doctrine nor would they be induced to deliver that for such which they believed not to be so if neither they could universally conspire to effect this thing nor can it rationally be thought that Providence would suffer them to do so 'T is morally impossible these Writings should be forged or corrupted in matters of Concern or Moment If therefore Mr. § 15 M. will make good his Assertion that they have the same means to shew that their Traditions are true that is truly descended from the Apostles that we have to shew the Copies of the Scripture which we use are not corrupted in substantials he must first own what we have proved of these Copies to be true of his Traditions viz. That they cannot be proved to be true from the Infallibility of the Church and that in any doubt concerning the Truth of them we must have recourse to the Original and Fountain of Tradition not to the Judgment of the present Age as in the proof of the true Copies all Parties are agreed that we must have recourse to Ancient Manuscripts And to the Fountains of the Greek and Hebrew Secondly He must shew what we have done touching the Scriptures concerning his pretended Traditions viz. That these Traditions were owned cited read and received as Apostolical Traditions from the Apostles Days that Jews and Heathens were acquainted with them that they were attested to by the Sufferings of the Primitive Martyrs that they were such as the Apostles desired to leave in writing and which they did so leave according to the Will of God and consequently were not oral Traditions that they were universally acknowledged and consented to by Men of different perswasions preserved in their Originals to succeeding Ages transcribed by Christians for their private and their publick use esteemed by them as their Digests and as deifying Traditions believed by all Christians to be divine and as the Records of their Hopes and Fears that they were carefully sought after and riveted in their minds and constantly rehearsed in their Assemblies by Men whose work it was to read and preach them and to exhort to the performance of those Duties they enjoined that they were frequent in the Writings and often cited in the Confessions and Apologies the Comments Homilies Discourses and Epistles of the Ancient Worthies as also in the Objections of their Adversaries to whose view they still lay open And lastly he must prove they were Traditions which the good Providence of God was as much concerned to keep entire and uncorrupt as to preserve those Scriptures so which by the Will of God were written to be the Pillar and Foundation of the Christian Faith and when we see this task performed we shall be more enclined to admit of the pretended Traditions
their own Salvation may learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. c. 3. the Character of his Faith and the Declaration of the Truth so plain and simple was the Faith of those first Ages that the whole Faith and Truth of Christ was thought to be contained there where is not the least intimation of one Article of the Romish Faith. The Faith received from the Apostles saith Irenaeus the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps with the greatest care and preaches and teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 23. and by Tradition hands it down as he himself there doth by giving us a written Copy of all the Articles of Faith received by the universal Church from the Apostles beyond which the most learned Bishop taught nothing as being not above his Master nor did the meanest Christian believe less the Faith and Tradition of it being one and the same in all places Now not to insist upon the inference which plainly follows hence that none of the R. Articles could be then esteemed Articles of Faith received from the Apostles Tradition there being nothing at all of them in the Epistles of Ignatius writ on purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation of the Christian Churches in the Tradition of the Apostles against the Hereticks or in that of Polycarp though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sufficient for declaration of the Truth nor in Irenaeus when purposely laying down for confutation of the Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 1. p. 42. The Faith Preached by the Church Cap. 2. the exposition of the Truth which the Church having received from the Apostles keeps and of those things belonging ad Fidem Traditiones Cap. 3. to Faith and Traditions in which the Christian Church unanimously doth consent I say not to insist at present on so plain an inference Nothing can be more natural than to collect that had they known of any other Articles of Faith delivered to them from the Apostles only by word of Mouth they would have taken at least equal care for the propagation of them also to posterity Inasmuch therefore as the common Sense of Mankind agrees to this That Records are a more certain means of conveighing Truth to posterity than Report and Men would be more apt to believe that the Apostles said what themselves wrote than that they said what they did not write and what only comes down by hearsay from them surely the Fathers of the Church had they known of these Supernumerary Traditions of the Roman Church in compliance with the Example and Advice of St. Ignatius would have committed them to writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the better security of them and would have thought that very fit which he declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very necessary for conservation of Apostolical Tradition Surely they would have taken all the care imaginable that these unwritten Doctrines might not lose their credit by being long unwritten for they were not ignorant of that great truth of Origen Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which only is delivered by word of Mouth quickly vanisheth as having no certainty They therefore had they known of such Traditions necessary to be believed would not have left it to an half witted Papias to run up and down to gather up these Hear-says from them who had conversed with the Apostles and to digest them in a Book of which they were so careless as to preserve us nothing but Euseb H. Eccl. l. 3. c. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some idle Fables which he related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as coming to him from unwritten Tradition and by which he deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of the Church Guides but would of purpose have written Books to secure the conveighance of them to posterity and to prevent the future Cheats that such bold and half witted Men might have put upon them with false pretensions to Antiquity or to Tradition Even Eutropius the Heathen Dial. contra Marcion p. 59. could argue against Marcion That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding Foolish to conceive those who were sent to preach the Gospel should do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without committing what they Preached to writing for it is probable saith he that they preached or declared this Salvation to them only who heard them and had no care the Knowledge of it should descend to Posterity as had they only preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without writing they must have done And may not we in like manner argue against these latter Marcionites That had the Fathers of the Age following the Apostles observed and known that some points of necessary Faith had not been touched in any of their Writings it is highly probable that they by handing of them down in writing would have taken care the knowledge of them should descend unto posterity and would have formally and with one voice declared that whereas the inspired Preachers and Publishers of their Religion had committed to Writing some Articles of the Christian Faith but had not in those writings expressed others which were of equal necessity to be believed it is therefore to prevent all false pretenders to these Traditions Apostolical declared defined and made known to future Ages that these and these alone are Doctrines of this kind delivered orally by the Apostles to the Church to be preserved and taught to future Generations When even in the first Ages of the Church they had to do with Hereticks who when their Doctriens were confuted out of Scripture Cum enim ex Scripturia arguuntur in accusationem convertuntur ipsarum Scripturarum quasi non recte habeant neque sunt ex Authoritate quia varie sunt dictae quia non posset ex his inveniri veritas ab his qui nesciunt traditionem Iren. l. 3. c. 2. as are the Doctrines of the Church of Rome instead of answering the Arguments produced by the Fathers of the Church from Scripture accused the Scriptures of Obscurity and Insufficiency saying That they were spoken variously or so as to admit of divers Senses and that from them the Truth could not be known by them who were ignorant of Tradition non enim per literas traditam illam sed per vivam vocem this Truth being delivered not by writing but by word of Mouth When these Hereticks pleaded for their Doctrines not found in Scripture Apostolos non omnia omnibus revelâsse Tertull. de praescript c. 25. quaedam enim palam universis quaedam secreto paucis demandâsse That the Apostles revealed not all things to all Men but some things they delivered openly and to all some things secretly and to few Hieron in Es 19. fol. 40. b. When they vaunted that they were Filii sapientum qui ab initio Doctrinam nobis Apostolicam tradiderunt The Sons of the wise Men who from the beginning delivered
to them the Doctrine of the Apostles pretending to have received it as it were by Tradition from the Apostles Euseb Hist Eccl. l. 5. c. 28. When they had the boldness to affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all the Ancients and even the Apostles taught the same things which they did and that what they delivered was afterwards corrupted by the Orthodox I say that in their Discourses against these Hereticks they should not once endeavour to stop their mouths by telling them what were indeed the Doctriens and Traditions received from the Apostles what were the things revealed to them by the Apostles but should still keep these necessary Traditions which the Church of Rome now teacheth as received from them secret not saying one word of them no not when they in confutation of these pretences of the Hereticks declare what was the Rule of Faith and the Tradition received from the Apostles and preserved by all the Apostolick Churches is so incredible as nothing can be more except this vain Imagination That these very Fathers should concurr with these Hereticks as do some others in this Assertion That saving Truth could not be known from Scripture by them who were ignorant of Tradition as being not delivered down to Posterity by writing but by word of Mouth and yet at the same time should say Lib. 3. c. 1. as Irenaeus doth in his Discourse against them That the Apostles first Preached the Gospel and after by the Will of God delivered it unto us in the Scriptures to be hereafter the Foundation and Pillar of our Faith. And as Eusebius doth Lib. 5. c. 18. That the pretences of the Hereticks unto Tradition might be probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not the Holy Scriptures contradict them And as St. Jerom That those things which they feign to have received as Tradition In Hagg. c. 1. fol. 102. a. absque authoritate testimoniis Scripturarum percutit gladius Dei without the Authority and Testimonies of the Scripture the Sword of God doth smite for what is this but to talk like us Northern Hereticks for to quarrel with Men for appealing from Scriture as obscure and insufficient to decide our Controversies without the Suffrage of Oral Tradition to alledge Scripture as a sufficient evidence that others vainly did pretend unto it to reject what others do pretend to have received from Tradition because it wanteth the Authority and Testimony of the Holy Scriptures whatsoever it may pass for in these ancient Fathers is one of those very things for which we are proclaimed Hereticks In a word That there should be unwritten Traditions necessary to be believed unto Salvation and neither the Creed of the Greek nor of the Latin Church make the least mention of any of them That a Creed should be made perhaps at Gentilly in the Seventh Century and to obtain the better credit should be called the Creed of Athanasius That this Creed should inform us in the beginning That whosoever will be saved before all things it is necessary that he hold the Catholick Faith threatning that he shall perish everlastingly who doth not keep this Faith entire and whole that therefore in the next words it should say and the Catholick Faith is this and should conclude in these Expressions This is the Catholick Faith and yet leave out almost as many necessary Articles of Christian Faith as it contained That the principal written Traditions which in comparison needed it not should be put together into a Creed but that the unwritten ones which needed it very much should be quite left out and never thought of to that purpose till about Fifteeen hundred Years after and that the Ancients Tertullian St. Basil Eusebius and others speaking expresly and professedly of Traditions not contained in Holy Scripture should reckon up many unnecessary things and never mention in their Catalogues one of these necessary Traditions That in their Treatises of Christian Faith and Christian Doctrine and of Ecclesiastical Opinions and their Instructions of the Catechized the Fathers should say nothing the Persons who were to be instructed in all the Doctrines of the Christian Faith should hear nothing of all these Articles and yet they should be throughout all Ages of the Christian World so necessary that no Salvation could be had without them these I confess are truly R. Catholick that is incredible Assertions and if we must give credit to them we must do it upon Tertullian's Ground Credo quia est impossibile Because it is impossible they should be true CHAP. VII The Novelty of the R. Doctrines farther proved First from the general Tradition of the Church that the Four Gospels and the Scriptures comprized all that was necessary to be believed or done by Christians this proved 1. in general § 1. 2. From the particular account Tradition gives us of the Writings of the Four Evangelists § 2. Inference this Tradition shews That to preserve a Doctrine safe to Posterity 't was not sufficient to receive it by Oral Tradition unless it were written § 3. Secondly This is proved from the general Tradition of the whole Church of Christ that the Apostles or the Nicene Symbol was a compleat summary of all things necessary to be believed by Christians § 4. Where it is shewed that the Apostles delivered to their Converts a System or a form of Words Ibid. That this form was delivered to all Churches and was for substance the same with that which afterwards was stiled the Apostles Creed § 5. That Christians were received into the Church by Baptism on the profession of this Faith § 6. That it was taught as the entire System of things necessary to be believed § 7. That it was esteemed a Test of Orthodoxy by which they prescribed to Hereticks § 8. That this whole Summary of Christian Faith was evidently contained in Scripture § 9. And that notwithstanding they unanimously stiled it a Tradition § 10. MOreover That the Articles of Faith owned by the Church of Rome and imposed upon all who hold Communion with her to be believed and owned as such under the penalty of Anathema to him who doth believe or say the contrary were not received from Christ or his Apostles either by unwritten Tradition or by traditional Interpretation of the Holy Scriptures or any portion of them to that sence from whence it may be certainly concluded that they were in the Scriptures mentioned or owned by the ancient Church as Articles of Christian Faith or as things necessary to be believed or practised by all Christians will be exceeding evident from these Considerations v. g. First § 1 From that plain and general Tradition of the Church of Christ that all which the Apostles preach'd and taught their Converts by word of mouth as either necessary to be believed or practised they afterwards at their desire committed unto writing and deliver'd to them in the Gospel and the Holy Scriptures This in the
general Postea per dei voluntatem in Scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum Iren. lib. 3. cap. 1. the Fathers do expresly say declaring That the Apostles first preached the Gospel and afterwards by the Will of God delivered the same Gospel which they preached to us in the Scripture to be for future Ages the Pillar and the Ground of Truth The Marcionites owned the Writings of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but rejected the Evangelists St. Matthew and St. John. Against them therefore Origen doth in the person of Eutropius dispute after this manner Did these Apostles preach the Gospel with writing or without writing what they preached Marc. Without writing Eutrop. Is it probable they preached Salvation only to them that heard them and had no regard to them that were to come after as must be supposed if they writ not that Doctrine of Salvation which they preached for those things which are spoken and not written do presently vanish St. Austin is express for the same Doctrine for having told us That our Lord Jesus according to the saying of St. John Did many things which were not written He adds Tr. 49. in Joh. Tom. 9. p. 355. Electa sunt autem quae scriberentur ea quae saluti credentium sufficere videbantur That they chose out of them those things to be written which they conceived sufficient for the Salvation of Believers Quicquid enim ille de suis factis dictis nos legero voluit hoc scribendum illis tamquam suis manibus imperavit De consensu Evangelist lib. 1. cap. 35. Again He saith the same St. Austin who sent the Prophets before his descent sent also the Apostles after his Ascention of all whom he was the Head wherefore it must not be said that he writ nothing seeing his Members writ that which they knew by the Dictates of their Head for whatsoever he would have us read concerning what he did or said he commanded his Apostles as being his Amanuenses to write down Now seeing all they were to teach was only his Sayings and Commands they who stood thus engaged to write all that he would have us read of his Sayings must write all that was needful to be known in order to Mens Salvation for all this sure the Saviour of the World would have us read all this 't was therefore necessary for them to write that we might read Because that Heresies would afterwards break in upon the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Proem in Matth. and the Manners of Christians would be corrupted saith Theophylact it pleased the Apostles to write the Gospels that from thence being taught the Truth we might not be perverted by the Falshood of Heresie nor be corrupted in our Manners Now sure what is sufficient to preserve us from Heresie in Doctrine and from Corruption in Manners must plainly and fully contain all things necessary to be believed that we may not be Hereticks and to be done that we may not be wicked To proceed to the particular accounts the Ancients give us of the inditing of every Gospel in particular § 2 Eusebius informs us of St. Matthew that the Tradition was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 24. That he was necessitated to write for having first preached to the Hebrews as he was about to go to others commiting his Gospel to writing in his own Language he supplied by writing their want of his Presence from whom he went. St. Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Matth. Hom. 1. pag. 3. They had it by Tradition that the believing Jews desired St. Matthew to leave those things in writing which he had delivered by word of mouth to them and that in compliance with this request he writ his Gospel in the Hebrew Tongue Sicut referunt Matthaeum conscribere Evangelium causa compulit talis cum facta fuisset in Pal. persecutio ut carentes forte doctoribus fidei non carerent doctrina petierunt Matthaeum ut omnium verborum operum Christi conscriberet eis Historiam ut ubicunque essent futuri totius secum haberent sidei statum Praefat. The Author of the imperfect Comment on St. Matthew who passeth under the same name delivereth the Tradition thus That St. Matthew was compelled to write his Gospel upon this account That when a grievous Persecution arose in Palaestin so that they were in danger to be separated from each other that wanting Teachers they might not want the Doctrine of Faith they desired Matthew to write for them the History of all the Words and Works of Christ that so wherever they should be hereafter they might have with them totius fidei statum the whole form of Faith. The Tradition concerning the Gospel of St. Mark runs thus That when the Hearers of St. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 2. c. 15. Peter had been illuminated by his Doctrine They were so affected with it as not to be contented with hearing of it all at once or with the unwritten Teaching or oral Tradition of the heavenly Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but with all manner of Exhortations did entreat St. Mark the Follower of St. Peter that he would leave them in writing a digest or memorial of the Doctrine delivered to them by word of Mouth and that they never ceased till they had obtained their requests and that thus they were the causes of writing the Gospel of St. Mark This Eusebius relates from the Tradition of Clemens of Alexandria and Papias Bishop of Hierapolis The words of Clemens he gives thus Clemens in the same Book puts down the Tradition of the ancient Presbyters touching the Order of the Gospels which is to this effect Peter preaching the Word publickly at Rome and speaking the Gospel by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 6. c. 14. many that were present intreated Mark to write what he spake as being one who had long followed him and remembred the things spoken and that thereupon Mark having writ the Gospel gave it to those who desired it And of the same Mark Papias saith Euscbius relates That he took especial care to say nothing that was false and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 38. to leave nothing out of his Gospel he had heard from Peter Moreover Eusebius farther informs us from the same Authors that St. Mark going afterwards to Alexandria preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 2. c. 16. the Gospel which he had written And that the first Successors of the Apostles leaving their Countries did the work of Evangelists to them who had not as yet heard of the Christian Faith to whom they preached Christ and delivered the Writings of the Holy Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
laying this only in those places as the Foundation of the Faith and so going on to other Countries to convert them and surely then the Successors of the Apostles did not doubt but that these Gospels did with sufficient fulness and perspicuity contain the necessary Articles of Christian Faith. Thirdly Of St. Luke the Follower of St. Paul Lucas quod ab illo praedicabatur Evangelium in libro condidit l. 3. c. 1 Irenaeus informs us That he writ in a Book that Gospel which was preached by him he adds That St. Paul neglected not to teach the whole Counsel of God Cap. 14. and that St. Luke neglected not to write what St. Paul had taught and thence inferrs against the Hereticks that they could not pretend to know what was not taught by Paul or was not written by St. Luke Fourthly St. John saith the Tradition of the Ancients was importuned by all the Asiaticks and by the Embassies of many others to write his Gospel and his great care in Composing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 51. §. 6. Theoph. proem in Joh. say they was to speak of those necessary things which they had pretermitted who writ before him or of the Deity of Christ which Ebion Cerinthus and other Hereticks denied and the other Evangelists had not so fully spoken to The Martyrology of Timothy Bishop of Ephesus adds That the other Evangelists were brought to him Apud Phot. Cod. 254. p. 1403. containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The salutary Passion the Miracles and Doctrines of our Lord and that he digested them in order and added his own to them Here then from this Tradion it is plain and obvious to observe First § 3 That it was constantly supposed and looked on by all Christians as a thing most certain that to preserve a Doctrine safe unto posterity to keep it sure and certain 't was not sufficient for them to hear it by the Ear or to receive it by Tradition though from the mouth of an Apostle but that 't was requisite in order to that end that what they heard should be committed to writing that so it might be both to them and others the Pillar and the Ground of Truth Why else do they declare that those things which are only spoken and not written quickly vanish and thence inferr That if the Evangelists intended the Salvation of Posterity they must have written what they preached Why do they say it was necessary for the Apostles when they were about to leave their Converts to commit what they taught in writing to them Why was it that they could not be contented Euseb Hist Eccl. l. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the unwritten teaching of the divine Doctrine or in the Romish phrase with the infallible way of oral Tradition but did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire with all earnestness St. Mark to give them a Digest or Memorial in writing of that Doctrine they had received by word of mouth And why was Peter so delighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this desire of the Christians which was a plain renouncing of oral Tradition and a preferring of the written word before it Secondly Hence it is obvious to observe That oral Tradition being thus subject to failure and miscarriage the Wisdom of our God and Saviour thought fit that what was preached by the Apostles should be committed unto writing that it might be unto posterity the Pillar and the Ground of Truth Hence Lib. 3. c. 1. saith Irenaeus they by the Will of God writ the Scriptures for this end They saith St. Austin writ what they knew by the dictates of their Head. He commanded the Apostles to write and what things should be written were chosen doubtless by the Holy Ghost whose Pen-men the Apostles were Proem in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the pleasure of Christ or his Apostles saith Theophylact that the Gospel should be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christians being taught the Truth from them might neither be perverted by Heresies or corrupted in manners Thirdly Hence also it is evident That the things chosen by our Lord and his Apostles and by the Holy Spirit to be written were such as seemed to their Wisdom sufficient for the Salvation of Believers that they contained all which our Lord would have us read concerning what he did or said all that truth which was needful to preserve us from Heresie in Doctrine or Corruption in Manners the whole state or system of the Christian Faith which whosoever did retain could not want Faith even when he wanted Teachers all that St. Peter preached the Foundations of Faith the whole Council of God the salutary Doctrines of our Lord all that was necessary to be known 2. § 4 This will be still more evident from that unquestionable Tradition of the whole Church of Christ for many Centuries that the Apostles Creed as it was first delivered and as it was afterwards explained by that of Nice was a compleat and perfect Summary of all things simply necessary to be believed by Christians That the Apostles and first Preachers of the Christian Faith comprized the Fundamentals of their Doctrine in some Creed System or form of words we learn not only from the Tradition of the Church but also from many passages of Scripture which mention Luk. i. 4. Heb. v. 12. Heb. vi 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of their Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elementary Principles of the Oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ or the Foundation upon which Christians grew up unto perfection Rom. xij 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of Faith according to which all the Dispensers of the word must frame their Doctrine 1 Tim. iij. 15 16. 2 Tim. i. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Godliness to be preserved in and by the Church the Pillar and the Ground of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of sound words which was delivered to and must be held by all Christians in Faith and Love verse 14. or a brief Summary of the things which were to be believed by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good depositum or Summary of Christian Doctrine committed to the trust of others or agreed on by the Apostles to be taught by all 2 Tim. ij 2. and which also was by them to be committed to faithful Men able to instruct others in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. iij. Philip. i. 27. The Faith once and at once delivered to the Saints which they must hold in a good Conscience and earnestly contend for 2. § 5 That this Creed System or Summary of Faith was by the Apostles delivered to all Churches and was for substance that which is now called the Apostles Creed is also evident from the Tradition of the Church of Christ Irenaeus saith It is the Faith which the Church received
Lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Apostles and their Disciples The true and life-giving Faith quam ab Apostolis Ecclesia percepit distribuit filiis suis Lib. 3. c. 1. Apol. c. 47. which the Church received from the Apostles and distributes to her Sons It saith Tertullian is the Rule of Truth quae venit à Christo transmissa per comites ejus which came from Christ and was by his Companions handed down to us De praescrip Cap. 9. Cap. 14. Cap. 21. Epist ad Jov. Tom. p. 246 247. Pag. 501. Epist 81. The Institution of Christ which all Nation ought to believe Regula à Christo instituta The Rule prescribed by Christ and which the Churches received from the Apostles the Apostles from Christ This saith Athanasius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and Apostolical Faith which was preached from the beginning It is saith Cyril of Jerusalem the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy and Apostolick Faith. Is is saith Ambrose the Symbol of the Faith of the Apostles which Symbol the Church of Rome keeps undefiled Ruffinus in his Exposition of this Symbol saith Apud Hieron Tom. 4. f. 46. That their Ancestors left to them this Tradition that the Apostles being to depart one from the other did first agree upon this as the Rule of what they afterwards should preach and determined hanc credentibus dandam esse regulam this should be given as a Rule to Believers and as an Index of their Faith by which he should be known qui Christum vere secundùm Apostolicas regulas praedicaret who preached Christ truly according to the Rules of the Apostles It is saith Austin De Temp. Serm. 181. To. 10. p. 984. certa Regula Fidei the sure Rule of Faith which the Apostles delivered And then he proceeds almost in the very words of Ruffinus De Off. Eccles l. 2. c. 22. to declare That this was the Tradition of the Ancients Isidore Hispalensis saith Tali ratione institutum majores nostri dixerunt Our Ancestors have said that the Apostles Creed was instituted after this manner and then he goes on in the very words of Ruffinus to the end of that Chapter De instit Cler. l. 1. c. 27. l. 2. c. 56. Rabanus Maurus also hath transcribed the same words and in them brought down the Tradition to the Ninth Century And to return to the Age following Ruffinus Pope Leo tells us Ep. 96. This is the short and perfect Confession of the Symbol which is signed with the twelve Sentences of the Apostles Praefat. ad Expos Symb. Apost Apud Ivon decret part 1. c. 35 36. Venantius Fortunatus in the Sixth Century informs us That this is the Symbol which they among themselves wholesomely made by the assistance of the Holy Spirit It is saith venerable Bede the Symbol of Faith delivered by the Apostles 3. It is also evident from Tradition § 6 that Christians were received into the Church by Baptism on the profession of this Faith or that this only was the Faith which they required them to believe and to profess at Baptism Justin Martyr saith only in the general That as many as believed Apol. 2. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things which were said and taught by Christians were true were admitted by Baptism among the number of Christians But Irenaeus his Cotemporary L. 1. c. 1. p. 40. gives us the Creed delivered by the Apostles and says it was the undeclinable Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Christian received by Baptism and the preaching of that Truth by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church illuminates all that are willing to come to the knowledge of the Truth L. 7. c. 40 41. The Apostolical Constitutions tell the Priest what the Catechist who is to be Baptized must renounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the things which cencern his being Listed among Christians Now they are these I rank my self among the Souldiers of Christ and I believe I am Baptized into the one unbegotten only true God c. And after he hath made profession of this Creed he is to be Anointed and Baptized Can. 46. The Council of Laodicea saith That they who are to be Baptized must first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn the Faith and recite it to the Bishop or his Presbyter The Seventy eighth Canon of the Sixth General Council saith the same thing Now what it is to learn the Faith we know from all the Fathers of those times who do with one consent inform us that the Catechists were prepared for Baptism by being taught the Creed the Symbol or the Rule of Faith delivered and taught by the Apostles and afterwards explained by that of Nice or of Constantinople and that they were Baptized into the profession of this Creed Hist Eccl. l. 1. c. 18. Sozomen and Gelasius inform us that a plain Lay-man and Confessor undertook to confute a Philosopher in the Council of Nice Gelas Cyz l. 2. c. 13. And that he did this by repeating of his Creed saying to the Philosopher There is one God who having made all things sustained them by his Word and holy Spirit This word O Philosopher we adore knowing him to be the Son of God and believing that for our Redemption he was incarnate of a Virgin and was born and was made Man and that by his Death and Passion on the Cross he delivered us from eternal condemnation and by his Resurrection he purchased for us Life eternal whom being ascended into Heaven we hope that he will come again to be judge of all our Actions And that the Philosopher answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Const sub Menna Act 5. Bin. Tom. 4. P. 78 82. He believed this the Confessor bid him then follow him to the Church to be Baptized at which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nicene Synod rejoiced From both which Instances we learn what was the Symbol into which Christians were Baptized when that Council met and which they owned as sufficient for that end Eusebius Caesariensis speaks thus of his own Creed approved by the Nicene Council As we have received from the Bishops that were before us Socr. Hist Eccl. l. 1. c. 8. p 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both when we were Catechized and when we received Baptism and as we have learned from the Scriptures and as we have both believed and taught when we were made Priests and Bishops so believing at present we declare this our Faith unto you The Council of Constantinpole confirms the Nicene Confession of Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hist Eccl. l. 5. c. 9. being most ancient and annexed to Baptism Con. Constant sub Menna Act. 5. Bin. Tom. 4. p. 78 87 85. 91 96. The Synod of Jerusalem says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Symbol into which we were Baptized and
do Baptize The Synod at Tyre saith the same thing The Council of Constantinople under Menna stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Symbol into which we were all Baptized Basilicus and Maurus in two several Edicts confirmed the same Nicene Creed with these words Evagr. Hist Eccl. l. 3. c. 4 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was the Creed into which they and all the Believers before them were Baptized St. Jerom writing against the Luciferians calls the Apostles Creed the Faith of the Church which Lucifer se die Baptismatis servanturum promiserat had promised to keep at the day of his Baptism Theodoret saith Ep. 145. Tom. 3. p. 1023. We require those who come every Year to Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn the Faith expounded at Nice Ep. 97. ad Mon. Palaest c. 8. p. 637. Pope Leo saith of it That it is the Confession which pronouncing before many Witnesses Sacramentum Baptismi suscipimus we receive the Sacrament of Baptism and that it was the Symbol Ep. 24. ad Flav. c. 1. 2. quod per totum mundum omnium regenerandorum voce depromitur which was pronounced by all that were Baptized throughout the World. After this time we find one of these two Symbols required to be rehearsed in the baptismal Offices either by those who came to be Baptized or by their Sureties Pag. 39. as is evident from the Ordo Romanus were it is required to be pronounced at Baptism in Greek and Latin. De Eccles Off. l. 2. c. 21 22. From the Treatise of Isidore Hispalensis where it is called the Symbol quod competentes recipiunt which they who were prepared for Baptism received and learn'd Lib. 1. c. 27. From the Treatise of Rabanus Maurus of the Institution of the Clergy which saith That before the Catechumen was brought to Baptism Apostolicae fidei ei ostenditur Symbolum the Apostles Symbol was shewed to him and he was asked whether he believed it From the Degrees of Ivo which say Part. 81. 90. c. 223. That Baptizandis traditur salutare symbolum the wholesome Symbol is delivered to those that are to be Baptized De consecr Dist 4. c. 155 156 158 c. From the Canon Law compiled by Gratian were we find many Canons to the same effect And lastly from the form of Baptism still retain'd in the Roman Church 4. § 7 The same Tradition teacheth That the Creed used in the Church till the Nicene Council and that of Nice as the true Explication of it were by the whole Church of Christ for many Centuries esteemed and embraced and taught to others as the whole system of all things necessary to be believed by Christians in order to Salvation or as a perfect Summary or Rule of the meer Articles of Christian Faith. Irenaeus in the second Century having cited the Creed of the whole Church which with unanimous consent she preached taught and delivered L. 1. c. 1. p. 42. as having but one Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth preached by the Church and which the Church dispersed through the World Cap. 2. Cap. 4. received from the Apostles and their Disciples the one and the same Faith which the Church retained throughout the whole World. The Tradition of the Apostles manifested in the whole World Lib. 3. cap. 3. Ibid. p. 234. and to be seen in every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and only truth which she received from the Apostles and delivered to others I say he speaking of this Creed this Faith this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this preaching of the truth declares That he who among the Governors of the Church was the most able Speaker could say no other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 2. for none of them was above his Master nor could he who was infirm in Speech lessen the Tradition for the Faith being one and the same neither did he who was most able to speak of it exceed nor he who spake least of it diminish it And as a farther Witness of this matter he brings in Polycarp attesting Lib. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he received this truth from the Apostles and this only Tertullian producing a like Creed of his times De praescrip Haer. cap. 37. which he declares to be that Rule which the Church received from the Apostles De Resur Car. cap. 18. and the Apostles from Christ the unum apud omnes edictum Dei the one Edict of God which hangs up among all Christians that is saith Rigaltius on the place The Symbol of the Christian Faith. De Virg. Veland cap. 1. I say having produced this Creed he stiles it Regulam fidei unam omnino solam immobilem irreformabilem That Rule which is entirely one and which alone is unmoveable and not to be reformed that is which admits not novitatem correctionis of any new Correction as other things belonging to the Church's Discipline might do This Rule saith he we having once believed De praescrip Haer. c. 8. nihil desideramus ultra credere hoc enim prius credimus non esse quod ultra credere debeamus desire to believe nothing more for this we first believe that we ought to be believe nothing more that knowing this Cap. 14. there is no need of seeking after other things quia quod debeas nosti because in it we know all that we ought to know the only Article to be believed besides it being this aliud non esse credendum Cap. 9. Cap. 14. that nothing else is to be believed this being regula fidei quae salvum facit the Rule of Faith which brings Salvation Origen in his Book of Principles lays down this Rule Let the ecclesiastical Preaching delivered by order of Succession from the Apostles and to this present time continuing in the Churches Proem in libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be observed Adding That we ought to know this that the Holy Apostles preaching the Faith of Christ did manifestly deliver even to those who were most slow in Inquisition of divine Knowledge quaecunque necessaria crediderunt omnibus credentibus all things which they believed necessary for all Believers and then he runs over the Articles of the Apostles Creed as they were then received in the Church of God and saith These are the form of those things quae per praedicationem Apostolicam manifeste traduntur which are manifestly delivered by the Preaching of the Apostles St. Cyril calls this Creed Catech. 4. p. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The teaching of the Faith and the instruction of the Catechist in the Doctrines of the Church Adding That the Church had in few words comprized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 5. p. 44. the whole Doctrine of Faith and advising his Catechist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the Faith alone delivered to him by the Church
It is saith Hilary Ad. Const Aug. p. 342. 343. the safest course to retain that first and only Evangelical Faith confessed in Baptism and to innovate nothing in it And this he affirms in opposition to the New Creeds so frequent in his Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 52. init Ep. ad Epictet Tom. 1. p. 582. a. Epist ad Afric Episc p. 932. The Creed of Nice saith Nazianzen is a short Boundary and Rule of Christian Wisdom It is saith Athanasius sufficient for the destruction of all Impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the confirmation of the true Faith in Christ for the destruction of every wicked Heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for confirmation of the ecclesiastical Doctrine The Synod held at Sardis defined That nothing farther should be written of the Faith but that all Men should rest contented with the Faith confessed at Nice Athanas Ep. ad Antioch p. 576. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was in nothing defective and because if any other Faith should be composed that might be looked upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as imperfect St. De tempore Serm. 115 119 131 Austin saith That the Catholick Faith is made known to the Faithful in the Creed that this Creed is Comprehensio fidei nostrae atque perfectio The comprehension and perfection of our Faith that it is Plenitudo credentium totum continens compendio brevitatis confirmans onnes perfectione credendi The fulness of Believers comprising the whole of their Faith in a compendious brevity Ep. 84. Tom. 3. p. 961. and confirming all in perfect Faith. Theodoret writes to the Bishops of Cilicia that they would require their People tokeep the Nicene Faith entire and undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as compendiously teaching the Evangelical and Apostolical Doctrine Damasus closeth his Symbol which for substance is the same with that of Nice Apud Hieron Tom. 4. f. 44. in these expressions Haec crede haec retine believe and retain these things Subject thy Soul to this Faith and thou shalt obtain Life and a reward from Christ which shews he thought this Faith sufficient for that end Ibid. f. 46. Ruffinus informs us that according to the request of Pope Laurence he was to compose something de fide secundum Symboli traditionem of the Faith delivered in the Symbol And of this he declares That it was norma praedicationis the Rule of the Apostles preaching the Rule which they composed credentibus dandam to be delivered to Believers fidei suae indicium the index of their Faith. Petrus Chrysologus saith Serm. 57 58 59 60 61. That it is salutis symbolum vitae symbolum forma fidei credulitatis norma fides quam credimus docemus the symbol of Life and Salvation Ep. 27. ad Pulcher c. 4. p. 492. the Rule of Faith the Faith which we believe and teach Pope Leo That it is a short perfecta confessio and perfect Confession of the Catholick Faith. The Great Council of Chalcedon saith of the Faith of Nice Act. 5. in fine That it sufficeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the perfect knowledge and confirmation of Piety Theodor. Hist Eccl. l. 2. c. 15. The Synod of Ariminum That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith that of Sardis That nothing was to be added to it Apud Athanas Ep. ad Antioch P. 576. Id. de Synod Arim. Selsach p. 876 878. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing was wanting to it that of Sirmium adds That there was no need of running to Synods that of Nice Having done all things for the Catholick Church a Synod to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Men assented and all Men judged it sufficient The Ordo Romanus or old Roman Liturgy saith Apud Hittorp p. 38 39. This is that Faith qua credentes justificati sumus by which believing we are justified salutaris sides the saving Faith which the Holy Spirit dictated to the Masters of the Church The summ of our Faith which as they had received so they delivered it unto them Isidore Hispalensis saith of the Apostles Creed De Eccl. Officiis l. 2. c. 22. That they appointed it to be given to Believers as a Rule that it contained few words but in them were contained omnia Sacramenta all the Articles of Faith that they who could not read the Scriptures retaining in their Heart these things might have sufficient and saving knowledge that it contains the Confession of the Trinity and the Vnity of the Church Orig. l. 6. c 19. omne Christiani dogmatis Sacramentum and the whole Christian Doctrine that this Symbol of Faith and the Lord's Prayer Sentent l. 1. c. 21. parvulis Ecclesiae sufficit ad coelorum regna capessenda sufficed to bring the little ones of the Church to the Kingdom of Heaven De Eccles Off. l. 1. c. 16. And of the Nicene Creed he adds That it speaks de omni parte fidei of every part of Faith. Rabanus Maurus in his Book of the Institution of the Clergy Lib. 2. c. 56. transcribes the forecited words of Isidore Regino in the same Century saith That all who come to Penance De Eccl. Discipl l. 1 c. 272. or to receive the Sacrament must be able to recite the Creed and the Lord's Prayer for in the one is contained the Christian Faith in the other we are taught what we are to pray for and that no Man in these matters must pretend the slowness of his Vnderstanding or defect of Memory for these things are so short as that the dullest Man may learn them and yet they are tam magna ut qui eorum scientiam pleniter capere potuer it sufficere ea sibi credatur in salutem so great that whosoever fully understands them will find them sufficient for his Salvation Moreover Ruffinus Isidore and Rabanus Maurus do inform us that the Apostles made this the sign by which he should be known who preached Christ truly secundum Apostolicas literas according to the directions of the Apostles from those deceitful Workers who did not preach him integris traditionum lineis according to the integrity of Tradition Accordingly 5. Observe § 8 That these Fathers do constantly assert this Symbol to be a Test of Orthodoxy and that by which they did prescribe against all Hereticks proving their Doctrines to be new and such as ought to be rejected as being not contained in this Symbol or this Rule of Faith. Irenaeus in his Book against Heresies declares Lib. 3. cap. 3. that it is sola vera vivifica fides the only true and life-giving Faith which the Church received from the Apostles and distributes to her Children That even without arguing we might exactly discern the firmness of the Truth preached by the Church Lib. 1. c. 1. and the falseness of the Heretical perswasions there being nothing of them
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 4. in the institution of Faith delivered to the Church and that hanc tenentes regulam holding to this Rule how many and various soever were their Doctrines Ibid. c. 19. we might easily shew their deviation from the truth Cap. 3. In his Third Book he confutes them from the same Topick viz. this Tradition of the Rule of Faith visible in all Churches and preserved in all the Bishops of them succeeding the Apostles declaring That nihil tale docuerunt neque cognoverunt quale ab his deliratur in their account of the Tradition received from the Apostles and the Faith preached to Men they taught no such thing as the deliriums of these Hereticks And he informs us that Polycarp had converted many of these Hereticks to the Church by declaring this was the only Truth which he received from the Apostles And in his Fourth Chapter repeating again this Creed he saith It is that which even the Barbarians who had not the Scriptures preserving in their Hearts would stop their Ears against and sufficiently repel ea quae ab Haereticis adinventa sunt the Inventions of the Hereticks Tertullian also lays down this Creed as the Foundation of the Christian Faith and confutes all the Hereticks because their Doctrines were later than this Creed and were not contained in it He begins his Discourse of Prescription against the Hereticks with this Foundation Nobis nihil ex arbitrio nostro inducere licet cap. 6. That Christians could induce no new thing that they had the Apostles for the Authors of their Doctrines who themselves induced nothing of their own sed acceptam à Christo disciplinam fideliter nationibus adsignaverunt but faithfully delivered to the Nations the Doctrine they received from Christ Cap. 8. And whereas the Hereticks objected that Saying of our Lord Seek and ye shall find and thence pretended that they by seeking had found their Doctrines in the Scripture though they pretended also to Tradition for them and especially for the interpretation of Scripture as Irenaeus hath informed us Unum utique certum aliquid institutum esse a Christo quod credere omnino debeant Nationes idcirco quaerere ut possint cum invenerint credere Cap. 9. to this Tertullian answers That true it was they were to search the Scriptures for their Rule of Faith and prove it thence but then they also were to believe that when they had found that there aliud non esse credendum ideoque nec requirendum that nothing more was to be believed and therefore nothing more was to be inquired after Cap. 8 9. besides those things which they believed were the matters of their Faith and that otherwise there would be no end of seeking nec statio credendi nor any boundary of Faith Let us seek therefore saith he Cap. 12 13. idque duntaxat quod salva regula fidei potest in quaestionem devenire but that only which may be inquired after so as that the Rule of Faith be safe Then he lays down the Creed as that Rule and declares Cap. 14. That knowing this we need seek no more because we know all that we need to know He adds that the Apostles receiving a command to teach and to baptize planted Churches in all Cities whence other Churches Semina Doctrinae mutuatae sunt Cap. 20. borrowed the Seeds of their Doctrine and that all these Churches were one first and Apostolical not by virtue of any Roman Unity but by the Union of Peace and brotherly Affection and per ejusdem Sacramenti unam traditionem by shewing the same Creed which when they journeyed to any other Church was Cap. 21. Contesseratio Hospitalitatis the League of Hospitality And then he adds Hins igitur dirigimus praescriptionem Hence therefore we direct our prescription i. e. From the very Faith and Symbol which the Apostles preaching to the Churches delivered to them in which Rule we find nothing of the New Doctrines of the Hereticks and so are sure they belong not to the Faith but are to be rejected ob diversitatem Sacramenti Cap. 33. as being different from our Creed And by these Examples we may learn by the way what Dionysius Bishop of Corinth did when as Eusebius informs us Hist Eccl. l. 4. c. 23. He combating the Heresie of the Marcionites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck to the Canon of Truth viz. that he confuted them as doth Irenaeus and Tertullian by appealing to the Apostles Symbol or Rule of Faith left to the Churches Now here I appeal to any indifferent Reader whether the Arguments of Irenaeus and Tertullian against the Hereticks of their Times be not to this effect The Tradition of the Faith is manifect to all the World you may see and hear it in all Christian Churches where this Symbol is recited in which nihil tale docuerunt they taught nothing like to those New Heresies they therefore are to be rejected And I desire any Man to tell me whether this Argument be not stronger in the mouth of Protestants The Apostles Symbol the Rule of Faith here mentioned by Irenaeus and Tertullian contain nothing of the Romish Articles therefore they are to be rejected whether this be not our way of prescribing against the Church of Rome that her Creed as distinct from ours is new not a tittle of it not any thing like it was delivered in the Rule of Faith the Symbol the Tradition of Christian Doctrine taught say these men by Christ by his Apostles received from the beginning by all Apostolical Churches and for Ten Centuries at least declared to have been the whole and perfect Rule of Christian Faith and by our Catechism said to contain All the Articles of the Christian Faith. 6. § 9 Let it be noted that all these Fathers do unanimously teach That this whole Symbol Summary and Rule of Faith was most apparently contained in Scripture that it was gathered out of Scripture and when they taught it to their Catechists they proved every Article of it from the holy Scriptures Irenaeus saith expresly Lib. 3. c. 3. That they who would might learn the Apostolical Tradition of the Church ex ipsa Scriptura from the Scripture it self the Doctrine which the Apostles preached being afterwards delivered in the holy Scriptures to be the Pillar and the Ground of Faith. Apol. c. 47. Tertullian saith of it That it is antiquitas praestructa divinae literaturae antiquity built upon the divine Scriptures That as for this Rule of Faith we are to search the Scriptures for it De praescript c. 9. Cap. 15. and seek until we find it there That quaerendum est donec inveneris credendum ubi inveneris and that no man can speak of Matters of Faith nisi ex literis fidei but from the Holy Scriptures St. Cyril adds that it is the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed by all the Scripture and
p. 165. Syn. Sard. apud Athan. Ep. ad Afric Episc p. 941. Because this venerable Symbol saith the General Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficeth to the perfect knowledge of the Truth and as the Bishop of Ephesus well notes upon that place It is manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is wanting to what is perfect they also said there was no need of adding any thing to it because it was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Subversion of every wicked Heresy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overthrow all the most ungodly Heresies and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inscription as upon a Pillar against all Heresies 2dly Because they would not alter the Tradition they had received from their Forefathers We saith Cyril in the General Council of Ephesus have taken this care that nothing should be added to Apud Concil Flor Sess 5. Bin. Ibid. p. 589. or altered in the Nicene Symbol as being mindful of him that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove not the ancient Bounds which thy Fathers have set 3dly Because they would not give occasion to any to suspect their Faith imperfect or that any Article of Faith was wanting in the Creeds already made Thus the Synod of Sardis decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athan. Ep. ad Antioch p. 576. That nothing more should be written touching the Faith but that all should rest satisfied with the Faith confessed by the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was deficient in nothing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least that of Nice should be esteemed imperfect and a pretence should be given to as many as will to write and define touching the Faith. Theodoret H. Eccl. l. 2. c. 15. The Orthodox Fathers in the Council of Ariminum professed That they were Children of the Nicene Fathers but if say they we should dare to take away any thing from what they have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or add any thing to it we should be spurious Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being Accusers of what they did who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith. And again they declare it Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dangerous thing to add any thing or take any thing from the Nicene Creed because if either of these things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemies would have liberty to do what they would Pag. 951. And Athanasius in his Epistle to John and Antiochus his Presbyters commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject them who would say more or less than was contained in that Creed Apud Concil Flor. Sess 8. Bin. Ibid. p. 627. And the Bishop of Ephesus well argues That we can suffer nothing by keeping to the same Faith which the divine Fathers confessed and believed since none but mad Men can accuse it of imperfection Secondly § 2 Hence it demonstratively follows that these Creeds must be a perfect digest of all things necessary to be believed now and throughout all succeeding Ages of the World for how can it be necessary for any Christian to have more in his Creed than the Apostles and the Christians of the Four first Centuries had May the Churches of after-Ages make the narrow way to Life more narrow than our Saviour his Apostles and the Fathers left it When the whole Church hath so expresly taught that this Faith was sufficient for the perfect knowledge of the Truth that in it nothing was deficient may others yet come after them and by adding as many more Articles no way pretending to be explications of the former Faith remove the ancient Bounds which our Fathers have set Yea when the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xx 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. who profess that they revealed the whole Council of God unto the Churches and kept back nothing needful for Salvation delivered this as the only Rule of Faith and their Successors handed it down unto posterity as that to which nothing was to be added beyond which nothing was to be believed as an Article of Faith shall after Ages come and add as many more Articles as necessary to be believed unto Salvation as those which they delivered and damn all those who do refuse to own them as such Moreover what reason can any Man give why any person should not be saved now by the same Faith which was sufficient for Salvation in the days of the Apostles and the first four Centuries Are we wiser than they or are our Doctors more Learned or more Faithful Is there another Covenant made with the Church since their Days Are other terms of Salvation since made or is God less merciful to us than he was to them Is not the famous Rule of Lirinensis this Quod ab omnibus quod ubique quod semper That which was always and every where believed of all that is the Rule of Faith And must it not hence follow that there can be no New Article no Declaration obliging us to believe any thing which was not always matter of the Christian Faith If you would palliate the matter by this specious pretence That though the Church can make no Articles of Faith which never were revealed by the Apostles she may declare those that want sufficient Declaration is it not Nonsense to say What always was believed wanteth sufficient Declaration that is it wanteth what is necessary to render it an Article of Faith or a thing fit to be believed Did the Apostles know that Article which you say wants sufficient Declaration to be a necessary Article of Faith or no Did the Compilers of the Nicene or Constantinopolitan Creed did all those Ages who asserted the perfection of these Creeds as to all matters of the Christian Faith know it or no If not then must they teach they knew not what or their Successors without a new Revelation could not know it if they did know it and declare it What farther Declaration could it need unless the Church after that Declaration lost a necessary Article of Faith delivered to her If they knew it but did not declare it they must be charged with concealing some necessary part of the Gospel or if it were unnecessary why may not others still conceal it and not afflict and clog the Faith of Christians with unnecessary things If you say with the Latins in the Council of Florence Apud Bin. Concil To. 8. p. 649. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If all Men would acquiesce in the Faith defined there would be no need to be concerned for any other besides that of Nice but by reason of Mens deviation from the Right Line to bye and crooked false and erroneous ways it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unfold and interpret better the same Faith and to make plain the way of Truth To this I reply That here the Cause is given up to Protestants for hence it
Tradition they followed them at that Weapon and by producing the Tradition of their Creed and Rule of Faith containing nothing of their New Doctrines they stopp'd their Mouths giving them nevertheless to understand Lib. 3. c. 1. That the Rule of Faith was by the Will of God not only preached to but afterwards delivered to them in the Scriptures to be the Pillar and the Ground of Truth and that the Parables which they by their ridiculous Interpretations adapted to their purposes Lib. 2. c. 46. were to be understood according to this Rule of Truth and according to those things which were perspicuously revealed in Scripture and that then they would not be Interpreted to a dangerous Sence From which things thus explained we learn 1. That no Man can discourse of Matters of Faith but from the Scriptures 2. That these Scriptures were written by the Will of God to be the Pillar and the Ground of Truth to following Ages 3. That if we do interpret the ambiguous Places of them by the plain and with Analogy to the Rule of Faith contained in the Creed we cannot dangerously erre Secondly § 6 Hence it is easie to demonstrate the certainty and full assurance which the Protestant hath for all his necessary Articles of Faith. He having for his Creeds which saith his Catechism contain all the Articles of Christian Faith all the same Grounds of assurance which any Roman Catholick or any Christian can pretend to viz. present acknowledged Profession and Tradition Oral of the present Church and 2ly of all the Churches of the Roman Communion and of all other Christian Churches 3ly The Profession and Oral Tradition of all Churches throught all Christian Ages Times and Places and even of all the Apostles who were saith this Tradition the Authors jointly of that Creed which bears their name 4ly The Writings of the Fathers and of General Councils who assure us that the Creeds they handed down unto us contained the Apostolical Faith the one and same Truth they had been taught the only the entire the perfect Faith of all Christians to which nothing was to be added as well as nothing to be taken from it Lastly the written word of God in which they say this whole Faith is expresly and in words contained in which it may be found and from which it may be proved to the capacity of the meanest Catechist Whereas nothing of this nature can be shewed in Confirmation of the Faith of Romanists Thirdly § 7 Hence also we may learn how Christianity was handed down the same for Substance and Essentials as it was from the beginning by Tradition as the Ancients understood the word viz. by the continual practice of the Church delivering the Summary and Rule of Faith which she received from the Apostles to all her Members to be learnt by heart or to be written not in Ink but in the fleshly Tables of their Hearts and then confirming all the Articles contained in it by the holy Scriptures See Ch. 7. §. 7 8 c. and sending her Members to it to learn the Truth of what the Church had taught them This is saith Irenaeus the Tradition which we have received from the Apostles the Summary of Faith the preaching of the Truth the immoveable Rule of Truth delivered to Christians at their Baptism and by which the Church enlightens all who come unto the Truth And this saith he the Apostles first preached and afterwards delivered in the Holy Scriptures and so they say all Fourthly § 8 Hence it is easie to discern how the R. Doctors impose upon their Readers when they urge the Sayings of Irenaeus and Tertullian for the establishing of their Traditions or the asserting such Traditions as the Rule of Faith which neither are contained in Scripture nor the Apostles Creed when it is evident beyond exception that the Tradition which they speak of is that of the Apostles Creed and of the necessary Articles of the Christian Faith contained in Scripture Q. of Questions p. 345. Thus Mr. M. triumphs in those words of Irenaeus What if the Apostles had not left us the Scriptures must we not have followed that Order of Tradition which they delivered to those to whose charge they left the Churches to be Govern'd To this Order of Tradition many Barbarous Nations do assent who have believed in Christ without any Writings keeping diligently the ancient Tradition not Traditions as Mr. M. deceitfully Translates Now let it be observed That the Tradition here mentioned is only vetus Apostolorum Traditio Lib. 3. c. 4. the old Tradition of the Apostles the belief of one God maker of Heaven and Earth and so on to the end of the Apostles Creed and this will be the clearest Demonstration against the Roman Church imaginable for if we must have followed this Order of Tradition had we been distitute of Scripture we must have absolutely rejected all the Articles of Romish Faith. Mr. M. Ibid. That Irenaeus did believe that the Tradition left by the Apostles was a sufficient Ground of divine Faith is true L. 3. c. 3 4. but then it is as true that he believed that this Tradition was entirely contained in the Rule of Faith he there lays down that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same and only Truth which was delivered by the Apostles that it rendered them who believed this only Wise and acceptable to God and fully armed against all Heresies De praescrip c. 28. Tertullian doth indeed put the Question How is it likely that so many and so great Churches should erre in one Faith. Among many events there is not every where one issue Q. of Quest p. 400. The Errors of the Churches must needs have varied but that which amongst many is found one is not mistaken but delivered Audeat ergo aliquis dicere eos errasse qui tradiderunt De praescrip c. 28 29. Dare then any one say they erred who delivered that one and the same thing But then this is so far from being plain Popery as Mr. M. vainly boasts that it effectually and at one blow Ibid. De Virg. Veland c. 1. De praescrip c. 13. destroys it for having laid down his own Rule immovable and admitting no Novelty no Addition and delivered this Rule in words at length ut hinc quid defendamus profiteamur as a profession of that entire Faith he undertook to defend against the Hereticks and beyond which nothing was needful to be known he proceeds to shew that the Apostles in delivering this as the entire Rule of Faith were not deficient in teaching any thing which was needful to be believed This he proves Chapter the Twenty-sixth because Christ commanded that what they heard in Secret they should publish in the Light and on the House top and that they should not hide the Light under a Bushel but set it on a Candlestick that it might shine to all in the House these Precepts either
the Apostles understood not or neglected if they did not fulfil them but hid some of the Light that is of the Word of God and Sacramenti Christi of the Doctrine of Christ. Whereas saith he it was incredibile vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae nobis edidiffe that eitheir the Apostles were ignorant of any thing they were to preach or that they did not perfectly reveal the Rule of Faith to all He also shews That the Church did not alter what she had received from the Apostles because the Rule of Faith was one and the same in all Churches of Christ they being all one Chap. 20. ejusdem Sacramenti una traditione by having the same Tradition of the same Rule of Faith and because they did in eadem fide conspirare agree in the same Faith this Rule this Creed mentioned Chapter the Thirteenth must therefore be according to Tertullian the fulness of the Apostles preaching the entire Rule of Faith they preached to all or else according to him the Apostles must be ignorant or unfaithful and his ensuing Argument That all succeeding Churches agreed in this Rule as in the Tessera Hospitalitatis the Signal of Friendship Ibid. that it was one and the same among them all and that they who were not by Original Apostolical Churches were yet Apostolical because they did conspire with them that were so in the Belief of this Faith is a farther demonstration that this Creed was the entire Faith delivered by the Apostles and taught by all Churches since otherwise Tertullian's Argument must be false for he expresly undertakes to prove that the Apostles delivered to the Churches the entire Rule of Faith and that the Churches did faithfully transmit to posterity the whole Faith they received from them and that because they all transmitted the Apostles Creed mentioned Chapter the Thirteenth had not then that contained the whole Christian Faith owned then by all the Orthodox as such Tertullian had given up the Cause unto the Hereticks for they might have replied upon him as do the Romanists to us that the Apostles delivered many other Traditions as necessary to be believed as those contained in the Creed and that these were the Doctrines which they owned and Tertullian rejected Hence then our Demonstration from these words of Tertullian is invincible All Christians conspired in this that this Rule of his contained the whole Faith received from the Apostles beyond which nothing was necessary to be believed whosoever could produce this Creed they received into Communion pro consanguinitate doctrinae because agreeing with them in the Faith and whosoever pretended to any Articles of Faith not mentioned in this Creed they confuted them by saying they had no such Article in the Creed and therefore the Apostles Chap. 32 33. nihil tale docuerunt taught no such thing and rejected them ob diversitatem Sacramenti as holding a Faith different from that of the Church Now how is it likely that so many and so great Churches should erre in one Faith The Errors of the Churches had there been any in delivering their entire Rule of Faith must needs have varied but that which amongst them all was one and the same must be a sure Tradition and then the Doctrines of the Roman Creed must be rejected as not taught by the Apostles and as different from the Churches Faith. Mr. M. Ibid. Lo here plain Protestantism in the highest point proved and approved by all Christians within Two hundred Years after Christ The same Doctrine is delivered Chapter the Nineteenth and the Twentieth Pag. 429 430. on which Mr. M. insists Sect. 20. Num. 4. for there he tells us That our Lord sent his Twelve Apostles eandem doctrinam ejusdem fidei nationibus promulgare to preach the same Doctrine of Faith to the Nations and so to plant Churches in every City from which other Churches received traducem fidei femina doctrinae the Tradition of their Faith and the Seeds of Doctrine and embracing of it became all Apostolical by receiving the same Rule of Faith. Hence therefore saith he we prescribe against the Hereticks Hinc igitur dirigimus praescriptionem Cap. 21. for if our Lord sent his Apostles to preach we must receive no other Preachers of the Faith than he appointed now what they preached ought not to be otherwise proved than by the same Churches which they planted eis praedicando tam vivâ quod aiunt voce quam per Epistolas postea by preaching to them by word of mouth and afterwards by their Epistles And if so 't is manifest saith he that Doctrine is to be accounted true which conspires with the Apostolical Churches whence Faith had its Original and that is to be rejected which contradicts that Faith it remains therefore uti demonstremus an haec nostra doctrina cujus Regulam supra edidimus de Apostolorum traditione censeatur ex hoc ipso an caeterae de mendacio veniunt that we demonstrate whether our Doctrine the Rule of which we have laid down Chapter the Thirteenth derives from the Tradition of the Apostles and consequently whether all others be not false He therefore doth again declare That the Creed mentioned by him there is the entire Rule of Faith and that by which we may discern who hold the Truth and who teach Falshood And argues thus All the Apostolical Churches have delivered this Creed as that entire Doctrine which they received from the Apostles and all the Hereticks say the contrary therefore their Doctrine must be rejected and that of the Apostolick Churches be received as the Truth Mark here Pag. 429. to use the words of Mr. M. how the first ground on which we are to stand as upon a ground most advantageous for gaining the victory against Error and purchasing triumph to Truth is the Tradition of this Creed of the Apostles as the entire Rule of Faith for by that alone we assuredly know whether our Doctrine of which the Rule is given Chapter the Thirteenth came from Apostolical Tradition from this Rule of Faith delivered by the Apostles by word of Mouth and by their Writings and then by Tradition delivered down by successive practice of all Churches to which Churches Tertullian here expresly sends us will be discovered that only Tradition of the Rule of Faith in which totum Christianae fidei Sacramentum all the Mysteries of Christian Faith are contained And thus Tertullian goes on pressing his Adversary meerly by the Tradition of this Creed as the entire Rule of Faith and this way and only this way he prescribes that we ought to shew what Christ and his Apostles taught Fifthly § 9 Hence we return an Answer to that demand so often but so vainly made What Catalogue have you of Fundamental Articles of Faith For here is a Catalogue of them recommended to the whole World of Christians by so great Authority as may well be esteemed
Truth of Faith is sufficiently explained In the same Article our Church having reckoned up the Books of the Old Testament which she esteemed Canonical Art. 6. and which by both Churches are recieved as such she adds the other Books as Hierom saith The Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following The Third Book of Esdras The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther The Book of Wisdom Jesus the Son of Syrach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The First Book of Maccabees The Second Book of Maccabees Of all which excepting only the Third and Fourth Books of Esdras and the Prayer of Manasses the Council of Trent saith Whosoever shall not receive them as Sacred and Canonical Sess 4. let him be Anathema And yet this Determination is so apparently repugnant to the Doctrine of the Ancient Church that Mr. Du Pin a Doctor of the Faculty of Divinity in Paris and his Majesty's Professor Royal in Philosophy hath entirely given up this Cause unto the Protestants For 1. Whereas it is confessed by all the Learned of both Churches that we in this distinction betwixt Books of the Old Testament Canonical and Apocryphal or not Canonical exactly follow the Canon and the Judgment of the Jews Tom. 1. dissert praelim p. 51. from whom the Christians received the Books of the Old Testament He also saith The Christian Antiquity for the Books of the Old Testament hath followed the Canon of the Jews that no others were cited in the New Testament but those which belonged to the Canon of the Jews That the first Catalogues of Canonical Books made by Ecclesiastical Authors both Greek and Latin comprehend no others in the Canon P. 612 613. In his Abridgment of the Doctrine of the Three first Centuries he saith expresly That the Christians of those times owned no other Canonical Books of the Old Testament but those which belonged to the Canon of the Hebrews and that they sometimes cited the Apocryphal Books but never put them in the number of Canonical Books And whereas Mr. M. and J. L. have had the confidence to say Mr. M. p. 85 86. That after the Declarations of the Council of Carthage Pope Innocent and Gelasius c. no one ever pertinaciously dissented from it but such as Protestants themselves do confess to be Hereticks J.L. c. xi p. 23. until the days of Luther Or that no Catholick after the Church's Declaration in the Year 419. ever doubted of them Qui depuis les decisions des Conciles de Carthage de Rome la Declaration d'Innocent I. n'ont compte que vingt deux ou vingt quatre livres Canoniques de l'Ancien Testament Tom. 1. Diss praelim p. 60. Mr. Du Pin having produced the express words of Gregory the Great after that time to the contrary adds in flat contradiction to them these ensuing words We ought to make the same reflection on all the other Ecclesiastical Authors Greek and Latin which we have produced who After the Decisions of the Council of Carthage and of Rome and the Declaration of Innocent the First have counted only Two or Four and twenty Books of the Old Testament which makes it evident that these Definitions were not yet followed by all Authors and by all Churches till such time as this Matter was fully determined by the definition of the Council of Trent And indeed § 3 the Truth of this Confession is as clear as the Light For as Mr. M. and J. L. confess Vid c. 3. §. 13. Lib. 1. de verbo Dei. c. 20. S. ad alterum That the Canon of Scripture was not defined till the Fifth Century As Bellarmine acknowledgeth That Melito Epiphanius Hilarius Hieronymus Ruffinus in expounding the Canon of the Old Testament followed the Hebrews not the Greeks De locis Theol. l. 2. c. 11. Sect. Quid Ecclesiâ—sticum As Canus excuseth Ruffinus for rejecting with us the Apocrypha because he did it in eo tempore quo res nondum erat definita when this thing was not defined on which account saith he we also do excuse the rest and so all these men virtually confess that there was no Tradition of the Church against us during those Ages So in the following Centuries even till the time that the Trent Council met approved Authors do declare the Doctrine of the Church to have been still according to the Doctrine of this Article and contrary to the Definition of the Trent Council For In the Western Church Primasius a Bishop of the African Church saith Cent. 6. In Apocalyps cap. 4. The Books of the Old Testament of Canonical Authority which we receive N. B. are Twenty-four which St. John insinuated by the Twenty-four Wings Leontius Bizantinus having said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sectis Act. 2. Let us reckon up the Books received by the Church he adds That the Books of the Old Testament are Twenty-two and concludes thus These are the Books Canonized in the Church of which they that belong to the Old Testament are all received by the Hebrews In the Ninth Century Nicephorus Patriarch of Constantinople Cent. 9. undertakes to reckon up the divine Scriptures which were received and Canonized in the Church and of these in the Old Testament he numbers only Twenty-two as we do Canon Scrip. Chron. p. ult Quibuscontradicitur non recipiuntur ab Ecclesia Bibl. H. Eccl. de vitis Pontif. and among the Books contradicted and not received in the Church he puts the Maccabees Wisdom Ecclesiasticus Esther Judith Susanna and Tobit Anastasius the Keeper of the Library of the Church of Rome among the Books which are contradicted and not received by the Church reckons the Maccabees Wisdom Ecclesiasticus Susanna Judith and Tobit In the Twelfth Century Peter Mauricius Cent. 12. Abbot of Clugny in his Epistle against the Petrobusians tells them they ought of necessity to receive the whole Canon which is received by the Church and then having reckoned up the Canonical Books of the Old Testament as we do he adds That after these Authentick Books of the Holy Scripture Restant post hos Authentiâ—os sex non reticendi libri sapientia c. Pag. 25. c. de Autor Vet. Test there be Six not to be concealed viz. the Books of Wisdom Ecclesiasticus Tobit Judith and both the Books of Maccabees Hugo de Sancto Victore saith Sunt praeterea alii quidem libri ut sapientia Solomonis c. Qui leguntur quidem sed non scribuntur in Canone de scripturis scriptoribus Sacris Cap 6 Prolog in l. de Sacram c 7 And the division he says is made Authoritate universalis Eccl. Didasc l. 4. c. 1.2 Richardus
Testament to pass by the History of Tobit Judith and the Maccabees quia non sunt de Canone apud Hebraeos nec apud Christianos because they neither are esteemed Canonical by Jews nor Christians yea St. Jerom saith in his Prologue That inter Apocrypha cantantur the Church Chants them among the Apocrypha I therefore saith he first intend to write on the whole Canonical Scripture and then super istos alios qui communiter ponuntur in bibliis quamvis non sint de Canone upon those and other Books which are commonly put in our Bibles though they belong not to the Canon Moreover the Third and Fourth of Esdras he passeth over without Notes for the same Reason On the Thirteenth of Daniel he Notes thus The History of Susanna ought to be put inter libros Bibliae non Canonicos among the Books of the Bible which are not Canonical and in his Notes on the Fourteenth Chapter he saith of the History of Bell and the Dragon ponitur inter Scripturas non Canonicas it is put among those Scriptures which are not Canonical after the History of Susanna Now had not Lyra mentioned the Judgment of the Church touching these Books yet these Expressions in Comments of so great Credit in the Church sufficiently shew that this was then a Doctrine well received in the Church of Rome Antoninus Florentinus in his Historical Summs acknowledgeth only Twenty-two Canonical Books of the Old Testament Cent. 15. Sum. Hist part 1. Tit. 3. c. 4. c. 6. §. 12. saying in General of Wisdom Ecclesiasticus Tobit Judith and the Maccabees that Ecclesia recipit the Church receives them as true and profitable though not as of force in matters of Faith Unde forte habent Authoritatem talem qualem habent dicta istorum doctorum approbata ab Ecclesia Sum. Theol. part 3. Tit. 18. c. 6. §. 2. and in particular of Ecclesiasticus that it is receptus ab Ecclesia ad legendum non tamen Authenticus est ad probandum ea quae veniunt in contentionem fidei received by the Church to be read but is not Authentical to prove things doubtful in the Faith. Alphonsus Tostatus saith of the Six debated Books Praefat. in Matth. qu. 2. That they are not put into the Canon by the Church nor doth she regularly command them to be read or to be received or judge them disobedient who do not receive them For Ecclesia non est certa de Auctoribus eorum the Church is not certain of the Authors of them yea she knoweth not an spiritu sancto inspirati whether they were indited by Men inspired of the Holy Spirit and so she obliges no Man ad necessariò credendum id quod ibi habetur to yield necessary assent to what they do contain Enarrat praefat in l. paralip q. 7. And elsewhere Though saith he these Apocryphal Books be joined with others of the Bible and read in the Church none of them is of such Authority ut ex eo Ecclesia arguat ad probandam aliquam veritatem quantum ad hoc non recipit eos that the Church proves any truth out of them for as to that she doth not receive them Dionysius Carthusianus saith Praefat. in Gen. Art. 4. The Books of the Old Testament are Twenty-two as saith St. Jerom in his Prologue before the Kings and having reckoned them up Five Legal Eight Historical Nine Hagiographa he adds Hos libros vocant Canonicos alios vero Apocryphos These Books are called by Divines Canonical the rest Apocryphal In the Sixteenth Century Franciscus Ximenius reckons those Books of the Old Testament which were extant only in Greek Cent. 16. as Bibl. Complut Praef. ad Lect. Libri extra Canonem quos Ecclesia potius ad aedificationem populi quam ad auctoritatem Ecclesiasticorum dogmatum confirmandam recipit Books out of the Canon which the Church receives rather for Edification of the People than for confirmation of Ecclesiastical Doctrines Erasmus having numbered the Canonical Books of the Old Testament as we do In expos Symb. Apost Decal Catech. 4. vers finem Ed. Antver 1533. concludes thus Intra hunc numerum conclusit priscorum Authoritas Vet. Test volumina The Authority of the Ancients comprized the Volumes of the Old Testament of whose Truth it was not lawful to doubt within this number Johannes Ferus having told us that the Apocryphal Books were Nine In exam Ordinand he adds That olim in Ecclesia Apocryphi publicè non recitabantur nec quisquam Authoritate eorum premebatur anciently the Apocryphal Books were not read publickly nor was any Man pressed with their Authority Sebastian Munster in his Preface to the Old Testament and in the Chapter of the Canonical Books of the Old Testament numbers them exactly as we do and then he saith Intra hunc numerum concluserunt Hebraei prisci Christiani volumina veteris Testamenti Both the Hebrews and the ancient Christians comprized the Volumes of the Old Testament within this number but now the other which he reckons as we do excepting only the Song of the Three Children are received in usum Ecclesiasticum into the use of the Church Moreover from the Ninth Century in which the Ordinary Gloss upon the Bible was begun by Strabus to the Sixteenth they did not only number the Canonical and reject the Apocryphal Books as we do but they did it chiefly for the very reason that is assigned in our Article viz. among others the Authority of St. Jerom Card. Cajetan Praefat. super Josuam ad Clem. 7. declaring That Sancto Hieronymo universa Ecclesia Latina plurimum debet propter discretos ab eodem libros Canonicos à non Canonicis The universal Church is very much beholding to St. Jerom not only because he noted what Parts where added to the Books of the Old Testament or were but doubtful Appendixes but also for separating the Canonical from the uncanonical Books That the Church received those Books which he received and rejected those which he rejected That Consonat Hieronymus cus maxima habetur fides in Ecclesia is inquam Hieronymus in Prologo Galeato inter Canonicos libros V. Testamenti hosce duntaxat enumerat Firmiter tamen haerendum credo sententiae Hieronymi Cujus Autoritas me movit ne multo altius quam a suo tempore de librorum horum ordine disputarem cum illis floruerit temporibus quae doctis hominibus abundabant multa ex Gestis veterum Theologorum legerit quae nunc periere peritissimus quoque suit Graecae Hebraicae literaturae demum ejus testimonium ab Ecclesia pro sanctissimo habeatur Picus Mirand de fide ordinc credendi Theorem 5. Com. in libr. Hist V. Test In primum cap. Matth. ad v. 12. Testimonium Hieronymi quoad hoc ut Sacrosanctum habetur in Ecclesiâ as to this Matter the Church held his Testimony to
be proved by Holy Writ And that it cannot be proved from the perpetual Tradition of the Church is plainly and frequently confessed by R. Doctors For when Paschase and others broached that Opinion That the Sacrament was that very Body of Christ which was Born of the Virgin Mary Ed. Colon. 1551. p. 195. Bertram expresly teacheth That in saying this Sanctorum Scripta patrum contraire comprobantur they are proved to contradict the Sayings of the Holy Fathers Durandus of Troarn saith Apud Larroq Hist of the Sacrament p. 454. Ed. Ang. De Euch. l 3. c. 23. §. unum tamen That in the Ninth Century several opposed the Opinions of Paschase as Novelties which till then had not been heard of in the Church Bellarmine also confesseth That Scotus held that Transubstantiation was not an Article of Faith before the Lateran Council and they had reason so to say since he affirms 1. That the Church declared under Innocent the Third that this Sence was De veritate fidei a Truth belonging to the Faith In quart Sent. distin xi q. 3. lit g. Colloq Fontibell p. 16. and 2. That it was to be believed to be De substantia fidei hoc post istam declarationem solennem factam ab Ecclesia of the Substance of the Faith after that solemn Declaration made by the Church And Cardinal Perron acknowledgeth That the Opinion of Scotus was in this Sence true That before that Council Transubstantiation was not formally an Article of Faith that is as to the formality of publick Profession and as to any prohibition rendring him inexcusable who was ignorant of it In 4. Sent. dist xi q. 3. disp 42. §. 1. Yribarn saith expresly That in primitiva Ecclesia non erat de fide substantiam panis in Corpus Christi converti In the Primitive Church the Conversion of the Substance of the Bread into the Body of Christ was no Article of Faith. Alphonsus de Castro confesseth Adv. Haer. l. 8. tit de indulg That of the Transubstantiation of the Bread into Christ's Body Rara est in Antiquis Scriptoribus mentio the Ancients seldom do make mention Modest disc de Jes Angl. p. 13. Annot. in 1 Cor. vij And our English Jesuits acknowledge That the Fathers did not meddle with the matter of Transubstantiation Erasmus saith That in synaxi Transubstantiationem sero definivit Ecclesia it was late before the Church defined Transubstantiation and that for a long time it was sufficient to believe that the true Body of Christ was present whether under the consecrated Bread or any way whatsoever Bernard Gilpin in the Life of Bishop Tonstal saith P. 40 46. v. P. 33 42 48. That he had often heard that Bishop say that Innocent the Third did rashly in making Transubstantiation an Article of Faith when before it was free to think so or otherwise yea that he knew not what he did when he made it an Article of Faith. Holcot informs us That paucis tamen persuasum est Corpus Christi esse realiter in Sacramento Altaris sub speciebus panis vini Sent. l. 4. qu. 3. lit c. Few Men were perswaded that the Body of Christ was really in the Sacrament of the Altar under the Species of Bread and Wine In 4. Sent. dist◠xi q. 3. b. and Scotus tells us That to say that such things appertain unto the Faith is an occasion of turning all honest Men and almost all that follow natural Reason from the Faith and of hindering their conversion to the Faith and that a prophane Man or one that follows natural Reason would think this Doctrine a greater inconvenience than all the Articles of the Incarnation and saith he Mirum videtur quare in uno Articulo qui non est principalis Articulus fidei debeat talis intellectus asseri propter quem fides pateat contemptui omnium sequentium rationem it seems worthy of Admiration why such a Sence should be asserted in one Article which is no principal Article of Faith as rendreth the Faith Contemptible to all who follow Reason Our Thirtieth Article affirms § 17 That the Cup of the Lord is not to be denied to the Lay-People for both parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to Christian Men alike and that this was the Doctrine of the whole Church of Christ to the Twelfth Century hath been demonstrated in a Treatise written upon that Subject Cassander also clearly testifies That the Oriental Church doth to this Day and that the Roman Church did for a Thousand Years In Art. 22. in the ordinary and solemn Administration of this Sacrament give both Kinds to all the Faithful and that they were induced to do so Instituto exemplo Christi by the Example and Institution of our Lord and that therefore it was no rash thing that all the best Catholicks who were conversant in the reading of the Divine and Ecclesiastical Writers and were moved by the Reasons there mentioned were extreamly desirous of the Cup and did vehemently contend that this salutary Sacrament of the Blood of Christ Epist 19. together with the Sacrament of his Body Juxta veterem multis saeculis perpetuatam universalis Ecclesiae consuetudinem in usum reducatur should be reduced to use according to the ancient Custom of the universal Church continued through many Ages The same Cassander saith Antiquioribus saeculis ad plenam legitimam solennem Communionem utriusque Sacramenti Corporis Sanguinis Domini participationem necessariam fuisse That in former Ages the participation of the Body and Blood of Christ was necessary to a full lawful and solemn Communion John Barus declares Cath. Rom. Pacif. Sect. 7. apud Forbes Consid Modest p. 429. That Communion in both Kinds is Scripturis Patribus universalis Ecclesiae consuetudini conformior more conform to Scriptures to the Fathers and to the Custom of the universal Church And George Wicelius saith That the Church of Rome did ill in intermitting the use of the Cup in publick Celebration of the Sacrament adding That Ejus rei cum nube quadam certissimorum Testium septi sumus In via Regia Apud Forbes Consid Modest p. 427. plerophoriam amplectimur omni secluso dubio being compassed with a Cloud of most certain Witnesses touching this matter we have that full assurance of it which excludes all doubt And even Thomas Aquinas teacheth In Cap. 11. Ep. 1. ad Cor. lect 5. q. That although whole Christ be under either Species yet is he not in vain tendered under both Species Quia hic est vetus usus hujus Sacramenti ut seorsim exhibeatur fidelibus Corpus Christi in cibum Sanguis in potum because this is the ancient use of this Sacrament That the Body of Christ should separately be given to the Faithful for meat and the Blood for drink In our Thirty-first Article §
of Antiquity ascribed by some to Athanasius by others to Theodoret to Maximus to Etherius we have one brief but full Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them who judge of Truth only by multitude Athanas Tom. 2. p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Author first tells us that he is to combat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a false Assertion that the Authors of it are Objects of Pity or Commiseration that they fled to this miserable Refuge only for want of Reason on their side and even confessed their being vanquished that multitude was proper to fright a Man but by no means to perswade him that in the concernments of this World we do not much regard it and much less should we be moved by it in heavenly Matters to recede from the Testimonies of the Scriptures and the agreeing Sentiments of the Ancients that our Lord had told us That many are called but few chosen That streight was the Gate which leadeth unto Life and few there be that find it And that every wise Man would rather be of the number of those few P. 291. than of that number which goes in the broad way For had any Man lived in the days of Stephen would he not rather have been of his side alone than of the side of the multitude which rose up against him Had not Phineas boldly opposed himself to the prevailing multitude the Plague had not ceased nor had the rest been saved Was it not better to fly with Noah to the Ark than with the multitude to perish in the deluge to go alone with Lot from Sodom than with the multitude to perish there We indeed venerate the multitude but then it is a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which flies not examination but which affordeth demonstration 2dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athanas To. 2. p. 325. They add That they ought not to be called upon to yield a blind assent to the Dictates of other Men without using their own Judgments to consider and enquire What is possible what is suitable or unsuitable what acceptable to God what is congruous to Nature what consonant to Truth what accords with the Mystery what is agreeable to piety They have accordingly left us a Discourse in opposition to those Men who required them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply to believe their Dictates without considering what was fit or unfit to be embraced informing us That this was of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 326. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible Doctrines the worst which Satan had invented to lead Men into dangerous Deceits That it was the Doctrine of Men who imperiously commanded all Men to follow their Dictates and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe without Reason and called that Faith which was an assent without trial to things unstable and undemonstrated That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rise of Error and of all Evils the Doctrine of all Hereticks who declined the Examination that they might avoid the consutation of their Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That according to it no Man could find the way of Truth or avoid the precipice of Error That according to it we being asked to yield assent to the unproved Doctrines of Hereticks and Heathens should consent to do so P. 327. Whereas if we examine what we are required to believe we shall have full assurance of the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither believing without reason nor speaking without Faith. Ninthly They say that it must be acknowledged that they had rationally cast off the Customs and Traditions of their Fore-fathers because they could discover wherein they had generally erred Praepar Evang l. 4. c. 4. For thus Eusebius speaks If we can shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens and Barbarians which were before our Saviours time did not know the true God but either worshipped those which were no Gods or evil Spirits it must be then confessed that we acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a true and righteous Judgment when we became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolters from the Superstition of our Fore-fathers If therefore we not only can but actually have shewed in the forementioned particulars that the Church of Rome hath generally erred then must it also be acknowledged that our Separation from her was the result of Truth and Righteousness Tenthly They lastly say Arnob. l. 2. P. 95. That their Religion must be Ancient because it consisted in the Worship of the Supream God Quo non est antiquius quicquam than whom nothing is more Ancient And in like manner we declare our positive Religion must be Ancient because it consists of the Articles delivered in the Scriptures of the New Testament and in the Symbol of the Apostles and taught by the Four first Centuries we therefore in like manner do conclude with them as to all the positive Articles of our Religion Non ergo quod sequimur novum est sed nos sero addicimus quidnam sequi oporteat That what we follow is not New though 't was but lately that we learned that it was that and that alone we ought to follow Now by impartial consideration of these particulars I leave any Man of Reason to judge whose Religion is most suitable in the general Grounds of it to the Sentiments of Antiquity whether we Protestants plead any thing against those of Rome which the ancient Christians did not also plead against the Heathens and whether the most plausible Objections of the Romanists against us be not fully answered by what these Fathers say in the defence of common Christianity against the Hereticks and Heathens 4thly Mr. M. adds Object 4 That all those who had been instructed by the Apostles before Scripture was written P. 322 340. converted and instructed Thousands who never had heard any Apostle preach and all these believed on the Authority of the then present Church P. 415. That from the preaching of Christ unto the finishing of the Canon and the divulging of the same in such Languages as all Nations understood very many Years passed and all the true Believers in Christ's Church were governed by Tradition only R. H. doth also tell us That God besides Guide of Controv Disc 2. ch 5. §. 44. and before the New Testament Scriptures left these Doctrines sufficiently revealed to the then appointed Ecclesiastical Guides from whom both the present People and the future Successors of those Guides both were and might rationally know they were to learn them and so had there been no Scriptures might to this Day by meer Tradition have learn'd them sufficiently for their Salvation First Reply 1 To this I answer That Mr. M. is much out when he talks of Seventy or Eighty Years before those Scriptures were written which were to be the future Rule of Christians for the Gospel of St.
are plainly opposite to the Doctrines Practices and Traditions formerly received and approved in the Church of Christ and this they do believe so firmly that they rather chuse to suffer loss of Life and all the Comforts of it than own these Doctrines of the Church of Rome as Apostolical Traditions Moreover whereas it is no Man's Interest to make the World believe there was such a City as London if there was no such place in being it is the Interest of the whole Church of Rome to set up this pretence to Infallibility in the General that finding it disclaimed by other Churches she with some Colour may pretend unto it and 't is the Interest of the Roman Clergy as much to stickle for the Truth of her pretended Traditions as it was the Interest of Demetrius and his Fellow Artists to avouch to the Ephesians They might be truly Gods which were made by Hands and that the Image of Diana truly fell down from Jupiter since otherwise their Craft would be set at nought And as it was the Interest of the Master of the Pythonisse to be angry with St. Paul for casting out the Evil Spirit from her because thereby his Hopes of Gain was gone For if Men will not receive their Traditions as the Truths of God they cannot Lord it over their Consciences nor drain their Purses nor give Laws at pleasure to the Christian World but must be put to the hard task of proving what they would have us take upon their Words And Fourthly Whereas he that doubteth whether there be such a City as London may repair unto it to be convinced by ocular demonstration whither shall he repair who doubteth of the Truth of the Traditions of the Church of Rome for Satisfaction in that Matter Will you send him to Scripture You have already told him he cannot know what is Scripture what Copies and what Texts are uncorrupted what Translation of it is Authentick but by the Church and also that when he knows all this he cannot understand the meaning of the Scriptures in places disputable and variously sensed as you know those are by which you prove both the Churches Infallibility and the Pretences of the Roman Church to be Infallible Will you send him with Mr. P. 360. M. To the unanimous Consent and Tradition of our Church that is the Church of Rome what is this but to bid him believe that Self-evident which he thinks evidently false to believe the Church of Rome to be Infallible in her Traditions and then he will not doubt of her Infallibility or to turn Roman Catholick and then he will no longer be a Protestant Will you add with him That what is proposed by the Tradition of such a Church is evidently credible Ibid. and sufficient to beget an infallible assent Is it not then matter of Amazement that so many Millions of Persons throughout the World endowed with intellectuals as piercing and accomplished with all Abilities which their Adversaries can boast of yea who many of them have strong temporal motives to incline them to embrace the Romish Traditions and all the miseries which Papal Tyranny can inflict to awaken them into a serious consideration of all the Evidence that can be offered for them and who are Men seriously industrious to attain Salvation and Men who know they must perish everlastingly if they resist the Truth clearly propounded to them I say is it not matter of Amazement that so many persons so qualified should from Generation to Generation so unanimously reject what is evidently credible and able to beget within them an infallible assent yea that they should dispute and write many Books against it though they could never do so but they must contradict what is self-Evident What is this but in effect to say All Protestants always were are and must be whilst they continue Protestants resolved to be damned and as obstinate as the very Devil in doing what they know must tend to their eternal Condemnation Will you send him to the Vniversal Church either by it you mean only the R. Church and her Adherents or you do not if you do you again send him to the Church of Rome if you do not you must renounce that Article of Faith which all your Clergy stand by Oath obliged to defend viz. the Roman Catholick Church and with it your Pretences to Infallibility on the account of any of these Promises which do confessedly belong only unto the Vniversal Church of Christ CHAP. XII Mr. M ' s. Fifth Assertion That all Catholicks ever held that for true which was owned by the Vniversal Church of their times and rejected the contrary as an Error answered by way of Concession § 1. First That this is absolutely true in reference to Doctrines and Practices truly necessary to the Being of a Church But Secondly That this is with Lirinensis to be restrained to the Fundamentals of Faith is proved 1st from Scripture 2dly from Reason § 2. Thirdly From Instances as First That of the Administration of the Sacrament to Infants which they generally practised both in the Eastern and the Western Churches § 3. They declared this Practice to be necessary § 4. That they speak not this of such a participation of the Body and Blood of Christ as may be had in Baptism but plainly of the Puriticipation of the Eucharist § 5. Inferences hence 1. To prove the Definition of the Trent Council touching this Matter actually False 2ly That the Practice or Doctrine of the Church in any Age is no true Evidence of Tradition or the right Interpretation of Holy Scripture 3ly That Mr. M ' s. Argument for Prayer for the Dead from Tradition is not convincing § 6. 2. From the Opinion of the Fathers That it was not lawful for a Christian to swear at all § 7. 3ly From their Opinion That good Angels were transported with the Love of Women and got Gyants of them § 8. 4ly From their Opinion That it was unlawful for any Clergyman to engage himself in Secular Affairs § 9. Or to go from one Church or Diocess to another § 10. 3ly When whole Churches and Nations differ and Heresies prevail the Fathers say we are for finding out the Truth to have Recourse only to Scripture and to primitive Tradition § 11. A full Answer to Mr. M ' s. Argument for Tradition from the Ancient Custom of praying for the Dead shewing on what Accounts the Ancients did it what Reason we have not to do it That the Prayers for them used by the Church of Rome are Novelties and that those used by the Ancients were perfectly destructive of the Roman Purgatory § 12. MR. § 1 M. saith That whatsoever was held by the Vniversal Church P. 367 368. was without farther Question held for true and the contrary to it was ever rejected as an Error Neither will you ever find a Catholick who ever had the Boldness to say that the Church of
13. de Habit. virg p. 99. ed. Oxon. P. 29. Apud phot cod 234. That they fell from their heavenly Vigor Ad terrena contagia devoluti being debased to earthly Contagions They fell saith Minutius Terrenis cupiditatibus degravati being depressed by earthly Lust Methodius That they conversed with the Daughters of Men being taken with the Love of Flesh In the Fourth Century Lactantius saith L. 2. c. 14. p. 216 217. That the Devil tempted them to Vice Et Mulierum congressibus inquinavit and defiled them by Converse with Women and so being excluded from Heaven they became his Ministers and they who were begotten by them became terrestrial Daemons De praep Evang l 5. c. 4. de Noah Arca c. 4. Hi sunt immundi Spiritus malorum quae geruntur Auctores These saith he are the unclean Spirits which are the Authors of all Evil. The same Assertions may be found in Eusebius in St. Ambrose in Epiphanius Num. 21. L. 4 c. 26. Hist l. 1. c. 3. or some Author cited by him in his Sixty fourth Heresy by Pseudo Clemens in his Recognitions and by Sulpitius Severus Petavius in his Notes upon Epiphanius saith Fuit haec vetustissimorum Patrum fere omnium Sententia filios illos Dei qui Gen. 6. silias hominum adamasse dicuntur Angelos fuisse This was the Opinion of almost all the most Ancient Fathers That the Sons of God who are said in Genesis the Sixth to have loved the Daughters of Men were Angels Vetus fuit multorum gravissimorum Authorum opinio It was the ancient Opinion of many and very grave Authors saith Fevardentius on the forecited place of Irenaeus And yet First It deserves to be considered De C.D. l. 15. cap. 23. That they grounded this whole Fancy and Exposition partly upon that spurious Book of Enoch which saith St. Austin Continet istas gigantum fabulas contains those Fables of the Gyants and where In Joh. To 8. Ed. Huet p. 132. d. saith Origen it is said That Jared was begotten in the Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Descent of the Sons of God upon the Daughters of Men and partly upon the concurring Tradition of the Jews who had entertained the same Notion and Exposition of the Place as we may learn from their own Josephus and Philo Antiq. l 1. c. 4. p. 8. Philo de Gigant p. 284 285. who from the said Traditions tell us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Angels of God conversing with Women begot insolent Children and Despisers of everything that was good as trusting to their own Strength Secondly Consider that in the very next Century this Fancy was run down in Terms very opprobrious and much reflecting upon the Ignorance and Oscitancy of the former Fathers That which makes most Men thus Ignorant saith Theodoret Quaest 47. in Gen. on the place is their careless reading of the Scriptures And there he also represents the Authors of the former Opinion In locum as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men very stupid and such as had a Knock in their Cradles Chrysostom adds That they who affirm that these things were spoken not of Men but Angels were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speakers of Blasphemy and then he proceeds Edit Sichardi p. 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overturn or to confute the Fables of these Men. And in the very next Century Philastrius Brixiensis put this very Doctrine into the Catalogue of his Heresies saying Alia est Haeresis quae de gigantibus adserit quod Angeli miscuerunt se cum faeminis ante diluvium inde esse natos gigantes There is another Heresy which asserts touching the Gyants That Angels before the Flood conversed with Women and that of them were these Gyants begotten If then the Jewish Church received by Tradition a Doctrine so contrary to the very Nature of Angels and consequently to Truth it self If the Fathers of the first four Centuries were so easily imposed upon by their Traditions and their spurious Books as to embrace the same Opinion not only against Reason but as Theodoret St. Chrysostom and Austin have demonstrated against the Evidence of that very Text on which they grounded their Opinion which so expresly saith The Wickedness not of the Angels or their Off-spring but of Men was great and that all Flesh had corrupted their Ways and that God therefore had determined to punish not Daemons or the Ghosts of Gyants but the whole Earth by bringing of a Flood upon them If they I say could read so carelesly this Chapter as generally to interpret one Verse of it in Opposition to the plain Import of the whole If Lastly an Exposition so long and generally received till the beginning of the Fifth Century could in that very Century by by the greatest Fathers of the Church utterly rejected as Fabulous Blasphemous Heretical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and guilty of the utmost Folly then must it be extreamly evident 1. That Tradition in this matter could be no certain Rule unto the Jewish Church and therefore could not be Infallible 2. That the Fathers of the Christian Church have been imposed upon for some whole Centuries in this Affair by spurious Authors and by Jewish Fables and therefore they and the Fathers of any other Age must also be supposed subject to the like Mistakes in other Matters of like Nature 3. That they were prone on these Accounts to interpret Scriptures contrary to the plain Import of them and so cannot be owned as the Authentick Interpreters of Holy Writ 4. Hence also it is clear that what hath generally been received without any apparent Opposition in one Age may in the very next Age be as generally rejected with the greatest Scorn and Ignominy and pass for Blasphemy and Heresy Fourthly § 9 It anciently was held Unlawful for any Clergy-Man to engage himself in Secular Affairs For amongst the Sins which provoked God to Anger St. Cyprian reckons this De lapsis p. 123. Episcopos procuratores rerum secularium fieri That Bishops became Proctors in secular Affairs The Sixth Canon of the Apostles decrees That a Bishop Presbyter or Deacon shall be deposed if he take upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly Cares The General Council of Chalcedon forbids all Bishops Clerks Can. 3. or Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intermeddle with worldly Businesses Can. 11. The Second General Council of Constantinople having said That the sacred Canons deposed those Presbyters or Deacons who took upon them secular Governments or Cares ratifies the said Canons declaring That if any of them did thus imploy himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Trull Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Nic. 2. can 1. he should be expelled from the Clergy for according to the most true Words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Man can serve Two Masters and yet what Church at present doth observe these Canons though they