Titulus the Title of his whole Book which comprehends the summe of all his following Discourse and sheweth that his design was to treat of nothing else but Christ is the acknowledgement of Erasmus who denieth St. Matthew's Title so to be and doe And what is the Subject Matter of St. Luke's Gospel himself acquaints his friend Theophilus The former Treatise have I made of all that Jesus began both to doe and teach Partitus est omnem Christi Vitam in Facta Doctrinam saith Erasmus St. Luke doth here divide the whole Life of Christ into the Miracles which he wrought and the Sermons which he preached and tells Theophilus that these two were the great Contents of his former Book Thus Grotius Haec verba brevem Evangelii descriptionem continent These words contain a short description of St. Luke's whole Gospel and shew that Christ is the Subject of it And as for the Acts of the Apostles Quid aliud est quà m Evangelii pars saith Erasmus What is it else but a part of the Gospel What contains it but an History of what the Apostles did and suffered upon the Account of Christ And what Saint John our fourth Evangelist treats of the very first line of his Gospel tells us In the beginning was the Word 'T is but one Word that makes up his whole Book and that Word is Christ So then 't is clear enough that Christ is the onely Subject of all four Gospels but what do the Epistles treat of St. Matthew Mark Luke and John do write of Jesus but what doth St. Paul doe 'T is sure that no Apostle preached no Apostle wrote so much as he but what 's his Subject The Text answers He preached Jesus himself confirms it We preach not our selves but Christ And as he preached so he wrote too 't is easily seen that in all his Epistles there are but few Passages to be found that do not one way or other relate to Christ So that upon the whole matter we may safely say as Maldonate doth Tota Scriptura Christum loquitur The whole Scripture speaks of Christ So Cornetius à Lapide too Tota Scriptura pro Argumento suo habet Christum tota circa Christum versatur All the Bible the Old Testament and the New Moses and the Prophets the Evangelists and the Apostles do all treat of Christ as Christ is the Authour of all Scriptures so is he their great Subject matter too And if so we may well conclude that the whole Bible is what the Text styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ And since 't is so these Inferences will undeniably follow I. That the Scriptures have in them more of Excellence Wisedom Purity and Holiness then any or all other Writings whatsoever Indeed there may be and certainly is somewhat of worth in many other books besides 't is possible sometimes to find Gold among rubbish and a Jewel may lie upon a dunghill That there are many things of great use in Humane nay in Heathenish Authours no sober person that reads and understands them will deny So excellent are the Writings of Plato that I find him styled alter Moses a second Moses and the Ancients commonly surname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato the Divine Such are the Morals of Plutarch a man styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Venus of all Philosophy that it was judged the fittest book to be preserved if all books were to be burnt but one Nay so choise an Authour is that very Poet Homer that Dionysius calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Divine And methinks that little Poem of Pythagoras deserves its name and those few lines of his are justly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verses of Gold What great use may be made of Heathenish Moralists Historians and Poets we learn from those great Examples and learned men the Primitive Fathers Justine Martyr Clemens Alexandrinus Origen Epiphanius c. and amongst the Latins Tertullian Austine Hierom Cyprian Lactantius and many others who overthrew the Idolatry of the Gentiles and convinced the Nations of their abominable Superstitions and Practices by the clear Testimonies of their own Writers And in so doing these great Luminaries of the Christian Church did but follow the Example of St. Paul who to convince Pagans and Infidels took Arguments from their own Authours and translated some Verses of Callimachus Epimenides Menander and Aratus into the Word of God and thereby made them sacred And doubtless there is a great truth in that expression of Scultetus Fructuosè ancillantur Sacris c. The Testimonies of Humane Authours do contribute a great deal towards the Confirmation of many Truths and the better understanding of the Oracles of God And if there be such a worth in the writings of other Authours who were but Men what value shall we set upon the Scripture which is the undoubted Word of God If the Laws of Solon be choise what is the Law of Moses If the Ethicks of Aristotle Epictetus Hierocles Cicero Seneca and many others be excellent what then are the Proverbs of Solomon If the Discourses of Plato be Heavenly what then are the Sermons of Christ Nay if the Epistles of St. Austine St. Hierom St. Bernard and other Fathers be even Divine what are St. Paul's then Remember other Writings are but the Writings of Men but these are God's other Books at best contain but the word of such and such a Saint whereas our Bible contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ II. That every man stands obliged readily and firmly to believe whatever the Scriptures contain and assert to be a Truth I remember St. Paul demands of Agrippa Believest thou the Prophets and our Blessed Saviour himself demands of Martha Believest thou this Certainly were not man grown strangely sottish such demands as these would have no place and yet methinks 't is a stranger Question which Christ put to the Jews How shall ye believe my words But what should hinder Is it possible for man to pretend any reason why the words of Christ should be so much as once suspected So great is his Authority so unquestionable is his Veracity that his bare affirmation is a sure ground of Faith Thus the Evangelist The man believed the word But what moved him so to doe the Text answers and assigns this Reason of his faith The man believed the word that Jesus had spoken And such is every word which our Bibles contain 't is the Word of Jesus and upon that score if we are the Disciples of Jesus we stand obliged to doe what his other Disciples formerly did They believed the Scripture and the word which Jesus had said The truth is the whole Scripture is nothing else but a Systeme of Words and Sentences which Jesus hath said and caused to be written and if so there is not a Verse there is not a Line to be found but requires and
deserves our Faith See this especially in three Particulars 1. Since the whole Scripture is undoubtedly the Word of Christ we are obliged to believe it in all the matter of History which is contained therein There are indeed such and such Historicall Narrations found in the Prophets Evangelists and Apostles so strange and miraculous that were they found in any Book besides we might perhaps without any blame suspect the Writers Faith and warrantably suspend our own Did we reade in Herodotus what we reade in Moses that this glorious fabrick of Heaven and Earth was created without any more adoe then onely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said Let there be this and that where is the man that barely upon such an Authority would believe it Had Plutarch written the Life of Moses as he did the Lives of Greeks and Romans had he recorded the wonderfull Works of God in Egypt at the Red Sea and in the Wilderness had he told us of a Rod that became a Serpent of Waters that were consolidated into a Wall of Rocks that were rarefied and melted into Wells of Bread dropped down from Heaven the Tast whereof was gratefull to the various Palates of every one that ate it or had Ovid told us and onely he or some other Authour like him that the whole World was once drowned with water and shall one day be burnt with fire that a Woman was turned into Salt that a King became a Beast and fed on grass like an Oxe had he told us that the Chariot of the Sun that wheels round the world with so strong and quick a Motion stood still at one time and went back at another or had some Humane Authour who is of the greatest Credit told us what the Prophet Daniel peremptorily doth namely that a man was cast into a Den of hungry Lions and yet remained untouched that three persons were thrown into a flaming Furnace that was heated seven times more then ordinary on purpose to consume them and yet remained not onely unburnt but even unsindged too or had any such Writer told us what the Evangelist doth The blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised up Such stories as these had they been delivered by any humane and vulgar Authour must needs have exceeded all the faith of the most credulous person which the whole World affords But although these Stories to carnall Reason may seem very strange and improbable though the matter of fact be in it self so hard and difficult that it doth rather discourage then induce us to believe them yet since we find these things expresly and clearly delivered in our most holy Writ since we find them strongly attested by Prophets Evangelists and Apostles we cannot with any shew of Reason without a great deal of guilt and sin not onely deny our Assent but even so much as suspend our Faith and that because the whole Scripture which contains these historicall Narrations how strange soever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ that Christ who did not will not can not lie 2. Since the whole Scripture is undoubtedly the Word of Christ we are obliged to believe it in all the Promises which it contains What those Promises are St. Peter tells us Whereby are given unto us exceeding great and precious promises The Promises of God are exceeding great in their number and exceeding precious in their nature too there is not any one amongst them but is of more reall value then the whole world besides so many so sweet so excellent are they that a poor humble soul who hath the greatest Interest in them scarce knoweth how to believe them as if they were too good to be true That an offended God upon the shedding of a few penitentiall Tears upon a little Humiliation Contrition and Reformation which cannot possibly make the least Satisfaction for those frequent Injuries which man hath done him should ever be so gracious as to promise him that signal and inestimable Blessing even the full Remission of all those Transgressions which would otherwise have certainly damned him for ever That upon the Submission of a Sinner God Almighty should promise to advance that Rebell to a Throne whom he might have justly laid in that infernall Gaol to be wrapped up in flames and chains of darkness and that for ever That upon some few Acts of such and such an inconsiderable service which adds nothing to the ever-blessed Majesty of Heaven the Great God should promise no less a Reward then an immortall Crown of Glory Certainly were such Promises as these reported by some mere man like our selves nay more were they delivered to us barely by an Angel from Heaven they would not easily be believed For when some dejected and contrite Soul doth seriously consider with it self the dreadfull nature of its Sin the worthlesness of its Repentance the manifold imperfections and small value even of its highest Services it can hardly enter into its head that the one should so easily be forgiven and the other so highly rewarded But although the Sinner from the sad apprehension of his own Guilt and his great Vnworthiness of those unvaluable Privileges which are the Subject matter of the grand Promises of the Gospell may find in himself just cause to fear their Performance yet when he seriously considers whose Promises they are and where they stand recorded he hath far greater reason to conclude their full Accomplishment St. Paul tels us He that hath promised is faithfull and again All the promises of God in Christ are Yea and Amen True it is Man is but a poor Worm a Sinner a Rebel unworthy to share in those glorious Promises that stand recorded in our Bibles but what then shall we take occasions from the Demerits of Man to suspect and question the Truth and Faithfulness of God We must acknowledge that Promises of Pardon Life eternal Blisse and Glory are such mighty things as pass our Vnderstanding but must they therefore exceed our Faith Methinks it should be as easie for us to believe them as it is to reade them Certainly if there be nothing too great for God to promise there is nothing too hard for God to doe whatever good words his Mercy hath made him speak his Power and his Truth confirms and for all this we have the Great Charter of Heaven a sure word of Prophecy even that blessed Security which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ But 3. Since the whole Scripture is undoubtedly the Word of Christ we are obliged to believe it in all the Threatnings which it contains That the various Menaces recorded in Holy Writ are indeed most dreadfull things whosoever doth but reade them must presently acknowledg The Prophet tells us The soul that sinneth it shall die What a sad condition then is the incorrigible Sinner in The Psalmist tells us The wicked shall be
turned into Hell A dismal sentence surely And what is worse the Evangelist the very Gospel tells us too They shall be tormented day and night for ever and ever What a killing word is this So terrible are these and many other Comminations which we find most plainly delivered in our Bibles that of all the Passages recorded therein these are they which man is most unwilling to believe As for our scoffing Atheist he is loath to believe that there is any such Being as an holy God to call him to a strict account in another world for what he hath done in this he will not be convinced that there is a most glorious Heaven to invite him to Holiness or a most dreadfull Hell to scare him from Sin And as for other ordinary Sinners how apt are they to create themselves a God made up of nothing else but Compassions Bowels and Mercy onely They reade indeed such and such dismal Sentences denounced in God's name by his Prophets Evangelists and Apostles but withall they look upon them but as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bugbears and Scarecrows onely They cannot imagine that it is consistent with the Goodness of God no nor with his Justice neither to put such sad Threatnings of his in execution For say they what great injury doth a little Sin doe to God that he should ever think of such a strange Revenge When a man enjoys the pleasure of his Lust what harm thereby can he doe his Maker If God be not one jot the better for all our Services can he be so much the worse for our Miscarriages as to punish us so severely and that for ever Is it imaginable that for such and such Offences committed in a short space of time a God that hath proclaimed himself so Good and Gracious should revenge himself upon a poor inconsiderable worm by inflicting the most tremendious Torments and those everlasting too Yea so reasons the foolish Heart of man but what say the Wisedom and the Oracles of God These shall go away into everlasting punishment so saith one Evangelist Their worm dieth not and the fire is not quenched so saith another I am tormented in this flame so writes a third Now whatever the Sinner may dream to the delusion and ruine of his immortal Soul all these Expressions and many more of a like nature are expresly delivered in our Bibles and so require our Faith we find them in the Old Testament we find them in the New and if so we are obliged most readily and firmly to believe them because both these Testaments even our Law and our Gospel are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word the infallible Word of Christ III. Since the whole Scripture is undoubtedly the Word of Christ we are obliged to obey it in all the Commands which it contains 'T is not enough to give credit to the Holy Scripture in whatever it saith but we must also yield an universal Obedience to every thing that it doth require For as every Assertion contained in Sacred Writ as being the Word of Christ deserves our Belief in respect of his Truth and Faithfulness so every Precept delivered therein as being the Word of the same Christ expects our Obedience in respect of his absolute Sovereignty and Dominion See this in two Particulars I. Since the whole Scripture is undoubtedly the Word of Christ we must obey it in all its Positive Laws by doing whatever it doth require There are indeed many severe Commands which the Scriptures lay upon us such Injunctions hath the Law imposed and such Duties doth the very Gospel exact as are quite contrary to the corrupt Inclinations of humane Nature and consequently seem exceeding harsh to Flesh and bloud Such was that unexpected Command of God to Abraham Take thy son thine onely son Jsaac whom thou lovest and offer him up for a burnt-offering Such another was that to Moses Go up to mount Nebo and die And such is that recorded by the Evangelist If thy right eye offend thee pluck it out c. and again Sell all that thou hast and distribute to the poor c. Certainly these and many other like Commands at the very first hearing sound exceeding harsh and so severe that were they imposed by any person of but ordinary Authority man would rather hazard his displeasure then obey his will by doing that which in his own apprehension doth so much tend to his Disadvantage Should a man like our selves require us upon the first wanton Glance of our dearest Eye to pluck it out rather then run the danger of second should any man like our selves command us to lose the greatest Estate rather then deny or dissemble the smallest Truth should any worldly Power enjoyn us to lie in the flame our selves rather then cast a little Incense into it where dwells the man that would not disobey But although the matter of several Commands be so distastfull to flesh and bloud and seems so contrary to that which man is apt to count his great Interest in the world that with some little plausibility and pretences of carnal Reason it is wont to discourage and retard our Obedience yet the due consideration of that Authority Dominion Wisedome and Goodness which hath imposed these Commands even the severest of them should excite and quicken us to obey We are strictly charged to renounce the World so far at least as it stands in competition with its Maker and if this seem a difficult task let us remember who it is that hath enjoyned it We are bid to mortifie our members to crucifie our old man to subdue and kill our dearest lusts and if these and the like injunctions do not please us yet let us consider where they are recorded There is not a man amongst us but doth avouch and own Christ to be his Lord and the Scripture to be his Rule and if so since all these Commands how displeasing soever to the nature of man are imposed by this Lord and contained within this Holy Writ 't is certain that we stand obliged by all that Service and Homage we ow our Lord and by all that respect we pretend to every Sacred Text to obey even the most unwelcom Precepts by doing whatever is required in any page or line which contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ 2. Since the whole Scripture is undoubtedly the Word of Christ we are all obliged to obey it in all its Negative Precepts by forbearing whatsoever it doth forbid 'T is not enough for the Servants of Christ to perform those Duties which his Laws require but we must not meddle with any Sin which they do prohibit 'T is indeed very easie to believe that there are several Prohibitions found in Holy writ that do as much oppose man's worldly Interest and crosse his corrupt Inclinations as many of its Positive Commands So licentious is the nature of man that it makes him impatient of
Authour too 'T is certain that those Holy men who delivered the Prophecies of the Old Testament to the Jewish Church were inspired from Heaven and hence it is that the Scripture styles a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God i. e. a man commissioned authorized and informed by God St. Peter tells us No prophecie of the Scripture is of any private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of private incitation so our learned Hammond renders it the expression imports that the Prophets were not suae mentis sed Divini Consilii Interpretes as Cameron words it they did not reveal their own minds but God's Thus St. Paul God spake by the Prophets they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men carried acted and taught by God And what Person of the Trinity it was that inspired these Prophets St. Peter tells us Holy men spake as they were moved by the Holy Ghost Thus Ezekiel The Spirit of the Lord fell upon me and said unto me Speak Thus saith the Lord c. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cameron the Spirit of God did invade seise and enter the Prophets of old and upon that score those Messages which they delivered and left upon record are commonly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings or as Dionysius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Discourses Sermons or Words of God And as the Prophecies of these Holy men with a respect to the whole Trinity are indeed the Word of God so likewise with a more particular Appropriation to the Second Person they may be justly styled according to the expression in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Christ For that this Blessed Spirit by whom these Prophets were infallibly taught and guided in all their Messages is indeed the Spirit of Christ 't is an Article of our Christian Faith delivered to us both in the Nicene and Athanasian Creeds For although the Title that was expresly given the Spirit by the ancient Fathers of the Greek Church in the Creeds of Nicaea and Constantinople were onely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit that proceeds from the Father yet that it was their constant belief that the Spirit did also proceed from the Son our excellent Bishop Pearson hath undeniably evinced from several expressions of Epiphanius who thus affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of God is the Spirit of the Father and the Spirit of the Son too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is from the Father and from the Son and that doubtless not onely as he was anciently termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from the Father and the Son but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding too And this Procession of the Spirit from the Son though the Scripture doth no-where deliver in expresse and open terms yet it doth virtually contain and justly warrant it For as he is styled the Spirit of the Father so is he as plainly styled the Spirit of the Son too so St. Paul God hath sent forth the Spirit of his Son And as he is styled the Spirit of God so is he styled the Spirit of Christ too thus the same St. Paul If any man have not the Spirit of Christ c. So then 't is evident that this Blessed Spirit by whom the Prophets of old were inspired and acted is indeed the Spirit of Christ So much St. Peter doth yet farther assure us The Spirit of Christ which was in the Prophets c. And methinks if that Holy Spirit by whose immediate Inspiration all the Prophets did speak and write were and is the Spirit of Christ we may easily grant that every Truth which these Prophets by the Guidance of this Spirit have delivered and left upon record is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Christ Thirdly The New Testament hath Christ for its Authour too 'T is often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel of Christ St. Paul calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel of the Son and well he may for all the Sermons recorded by the four Evangelists are the Sermons of this Son all the mighty works registred in these severall Gospels are the Miracles of this Son all the Promises that are anywhere delivered by St. Matthew Mark Luke or John are the Promises of this Son and whatever Truth we find mentioned by any one or all the Evangelists 't is the Doctrine of this Son Thus St. Paul God hath spoken to us by his Son c. Under the Law God spake by Angels and Prophets that were his Servants but under and in the Gospel he hath spoke more immediately by Christ Who is his Son And as the main Passages recorded by the four Evangelists were thus immediately delivered by Christ in his own Person so likewise those holy men who were Amanuenses Dei the Secretaries and Pen-men of the Spirit to write what our Saviour did and preached and so to transmit his Truths his Commands and his Miracles to all succeeding Ages were provided and raised by Christ too So that Text informs us He gave some Apostles and some Evangelists c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave c. but who is that Idem ipse Christus so Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so St. Chrysostom 't is Christ 't is the Son that gave But what did he give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles such as St. Paul Silas Barnabas c. to preach the Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so St. Chrysostom he gave St. Matthew and others to write the Gospel and by so doing to convey it sincere pure and incorrupt to all Generations And this doth Saint Paul acknowledge By Christ we have received Grace and Apostleship hence doth St. Peter style himself thus Peter an Apostle of Jesus Christ c. Christ himself was known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle of his Father but St. Peter and St. Paul were His. And as these Apostles received their severall Commissions from Christ so were they careful to preach those very Doctrines which Christ himself had taught them Thus St. Paul I have received of the Lord that which I delivered unto you Non confinxi pro Ingenio meo c. saith Cameron St. Paul did not invent but receive what Truths he preached and wrote they were not the Issues of his own Brain but the Revelations and Dictates of Christ And if so if the Evangelists and Apostles who preached and penned the whole New Testament were not onely raised by Christ but infallibly taught by his Spirit too we may conclude that this holy Gospell which was published and registred by these inspired Persons is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Christ But 2. The Scriptures are and may be justly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Christ not onely as he is the Authour of the whole but also as he is
non dixit temerarium est velle praesumere dicere To affirm what those things were which Christ himseIf did not now declare were rash and bold Quis nostrûm dicat ista vel illa sunt Who of us can tell whether it were this or that And yet for all this whatever St. Austine thinks that Jesuite Maldonate as if he knew what Christ was pleased as yet to conceal tells us with more of Confidence then Truth Dicimus ex hoc loco constare Christum non omnia dixisse quae ad salutem nostram putabat pertinere idémque fecisse Spiritum Sanctum credendum c. From the warrant of this Text we do affirm that Christ told not his Disciples whatever he thought pertinent to our Salvation and that the Holy Ghost did not afterwards doe it neither we have cause to believe Nay to make way for Ecclesiastical Traditions and the Pope's Authority to create new Articles of Faith he makes bold to adde thus much Idem ab Apostolis factum ut non omnia scripta multa etiam nè vivâ voce traderent The same thing was done by the Apostles too insomuch that they did not deliver all matters of Salvation in their Writings no nor many so much as by word of mouth 'T is strange to think into what Absurdities and Contradictions the Romanists do run themselves that they may justify those Doctrines and Practices which they are loath to part with For this Jesuite Maldonate declares his opinion that there are some matters of Salvation that were neither taught by Christ nor by his Spirit nor by his Apostles either by Writing or Tradition and yet Cardinal Bellarmine doth positively affirm that the Church of Rome holds no Doctrines maintains no Traditions save onely such as they can clearly prove to be from Christ or his Apostles But as to those forenamed Discourses wherein our Blessed Saviour did privately instruct his Apostles and whereupon the Roman Church doth mightily ground their Doctrine of Tradition though it cannot be certainly discovered what was the very Subject and particular Arguments of our Saviour's frequent Talk with his Disciples at his several Apparitions to them after his Resurrection yet perhaps some probable guesses may be given and accordingly several Conjectures are offered us by Interpreters So Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What were those many things which Christ had to say to his Apostles which they could not bear He answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was the design of our Blessed Saviour to teach his Disciples the utter abolition of the Ceremoniall Law and the Mosaicall Ordinances So St. Chrysostom guesseth too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whether our Saviour speaks of the Abrogation of the Law c. And to this Christ might well refer when he said I have yet many things to say but ye cannot bear them now considering how hard it was for them who were Jews and the professed disciples of Moses to embrace a new Religion and quit the Principles of that wherein they had been born and bred Nor indeed had this Discourse as yet been seasonable because the Ceremoniall Law was not abrogated till the Sacrifice Death and Passion of Christ which then was not actually accomplished But besides this Guesse of Origen's and Chrysostom's St. Austine gives us some ground for another when he tells us Mori pro Christo nondum idonei erant Apostoli The Apostles were not as yet fit and strong enough to die for Christ Which expression giveth us a fair Intimation of St. Austine's Judgment concerning our Saviour's words I have many things yet to say but about what probably about their Sufferings and Martyrdom but saith Christ ye cannot bear them now But why not now Surely it was now a time of trouble and sorrow with them their hearts were almost broken already with the consideration of their dear Master's approaching Death and Passion and therefore saith St. Austine Nunquid debuit illis ovibus dici in illo Tentationis articulo quòd certare usque ad mortem pro veritate oportebat pro Christi nomine vel Doctrina sanguinem fundere Was it seasonable for Christ to tell his Apostles in this juncture of time and hour of Temptation since as yet they were but as sheep infirm and weak that they must expect to shed their bloud and suffer death for the Truths Doctrines and Name of Christ No our Saviour was pleased to reserve these Lessons that as yet might have seemed too harsh as Origen words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a fitter Opportunity namely the time after his own Passion and Resurrection That these Opinions of Origen Chrysostom and Austine concerning the matter of our Saviour's personall Discourses with his Apostles betwixt his Resurrection and Ascension which the Romanists urge for their Traditions are but conjecturall we do acknowledge but withall we do avouch that they are ten times more probable then that of Lorinus For that the many things which the Apostles could not yet bear and therefore Christ did not deliver till after his Resurrection should be such as concerned the Abolition of the Mosaicall Law or the Disciples own Sufferings rather then the Authority of the Romane Bishop the Invocation of Saints and other superstitious Doctrines and Practices now taught and used in the Roman Church as delivered by Christ in his forenamed private Discourses with his Apostles is much more consonant to Christian Religion humane Reason and the Authority of the written Word And if so if we may take the Judgment of Origen Chrysostom and Austine whose Opinions in this matter are countenanced by Holy Writ rather then the Judgment of Lorinus whose Opinion in this case the Scriptures themselves oppose though there be in this business no Certainty on either side yet if we have fairer Probabilities on our part then the Romanists have on theirs if it be more likely that the many things which Christ had to say before his Passion but did not for prudentiall considerations actually declare till after his Resurrection might concern as the forenamed Fathers probably thought the Abrogation of the Jewish Religion the Calling of the Gentiles and the Martyrdom of his Apostles rather then those unwarrantable Traditions for which the Romanists do now contend how then comes Bellarmine to assert that they are not written But upon the whole matter the Truth is this Since 't is altogether impossible to find out what those many things were which Christ had to teach his Disciples before his Death but did not doe it because as yet they could not bear them till after his Resurrection 't is equally impossible to prove that they are or are not registred But if the Romanists are of another mind and will undertake by infallible Testimonies to demonstrate to us what were the particular matters of our Saviour's severall Discourses at the time of his severall Apparitions to his Apostles before his Ascension then will we also
Christ's Miracles are not written yet there are enough recorded to confirm our Faith so St. John assures us These are written that ye might believe that Jesus is the Christs the Son of God and that believing ye might have life through his name And methinks since the Evangelists have written as St. Chrysostom doth express and affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of Christ's Miracles as are a sufficient ground of Faith such a Faith as will undoubtedly save us we need not run to Traditions for more But however though the Evangelists have omitted such and such of our Saviour's Miracles yet that is no proof that they have also omitted such and such material Doctrines of his that are necessary to Faith Manners and Salvation which must therefore be supplied as the Roman Church pretends by such and such unwritten Traditions But yet 3. There are some other Scriptures urged by our Adversaries which they hope and make poor ignorant souls believe will infallibly doe their work such Texts wherein Traditions are not onely mentioned but in express terms recommended and enjoyned too That of St. Paul is one Stand fast and hold the traditions which ye have been taught whether by word or our epistle The observation of Traditions is that which St. Paul doth here require and elsewhere commend too I praise you brethren that ye keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions as I delivered them to you Hoc loco se armant Papistae ad tuendas suas Traditiones saith Calvin The Papists arm themselves with this Text to defend their Traditions So doth Cornelius à Lapide who saith but without a warrant Hinc manifestè sequitur non omnia quae fidem mores spectant esse scripta sed multa vivâ voce tradidisse Paulum Apostolos 'T is evident from hence that all things which concern Faith and Manners were not written but that St. Paul and other Apostles did deliver many things by word of mouth And thus Estius observes out of Theophylact whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is clear from this Text that St. Paul and other Apostles delivered many things which they committed not to writing and thence Estius doth thus infer Locus hic palà m facit pro Traditionibus non scriptis iisque necessariò tenendis This place is a clear Evidence for unwritten Traditions and proves it necessary to observe them In answer to this Text we shall enquire into these three things 1. We shall enquire what Traditions St. Paul here means what their nature was whether they concerned matters of Faith and any such Points as are necessary to Salvation or whether they respected such things onely as concerned Order and Decency the exteriour Discipline and Government of the Church Let us view the words again and consider what St. Chrysostom thinks concerning them I praise you brethren that ye remember me in all things and keep the traditions c. Here St. Chrysostom puts this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What all things doth the Apostle mean He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul's discourse had been about not wearing of long hair and not being covered in the Church and for their observation of his Traditions in these matters onely doth he now commend them So thinks St. Chrysostom and learned Grotius is of the same mind too who tells us Hîc significat Praecepta quaedam pertinentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul by his Traditions doth here mean nothing else but certain Rules which he had formerly delivered to the Corinthians concerning Decency and Order And if these be the Traditions in the Text pray who gainsayeth them Not the Church of England no nor the Calvinists neither for doth not Calvin himself thus acknowledg Ego autem non nego quin aliquae fuerint Apostolorum Traditiones non scriptae sed non concedo fuisse Doctrinae partes nee de rebus ad Salutem necessariis Quid igitur quae pertinerent ad Ordinem Politiam I deny not but that there were some Apostolical Traditions unwritten but I do not grant them to be matters of Doctrine and necessary to Salvation But what were they then why such as concerned Order and Government And the truth is that these Traditions mentioned by St. Paul in the forenamed Texts were any other the Romanists can never prove and consequently gain no Advantage from them 2. We shall enquire whether these Traditions mentioned by St. Paul as delivered by word of mouth might not afterwards be written 'T is sure that the Traditions in the Text if as St. Chrysostom and Grotius have conjectured they were onely such as concerned Order and Decency and particularly about wearing of Hair and uncovering the Head in holy Assemblies they are recorded and that in the self-same Chapter too And 't is very possible that whatsoever in any other place St. Paul styles a Tradition might afterwards be written notwithstanding I remember Grotius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id quod docetur Whatsoever is taught whether by word or writing is called a Tradition 'T is used in both senses by the ancient Fathers yea and by the Apostles too Thus St. Cyprian Vnde est ista Traditio utrúmne de Dominica Evangelica Authoritate descendens an de Apostolorum Mandatis atque Epistolis veniens Whence is that Tradition comes it from the Authority of our Lord and his Gospel or from the Commands and Epistles of his Apostles 'T is evident by this expression that St. Cyprian acknowledgeth that though this or that be written yet it may be styled a Tradition notwithstanding So he farther explains himself a little after Si ergò aut in Evangelio praecipitur aut in Apostolorum Epistolis aut Actibus continetur observetur etiam haec sancta Traditio Let this holy Tradition also be observed if it be commanded in the Gospel or contained in the Epistles or Acts of the Apostles And that the self-same Truths which St. Paul and other Apostles preached to the world were afterwards written either by themselves or some body else is evident from that expression of Irenaeus Matthaeus in Hebraeis ipsorum linguâ scripturam edidit Evangelii cùm Petrus Paulus Romae evangelizarent fundarent Ecclesiam Post verò horum discessum Marcus discipulus Interpres Petri Ipse quae à Petro annunciata erant per scripta nobis tradidit Lucas autem sectator Pauli quod ab illo praedicabatur Evangelium in libro condidit The same thing is thus attested by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Matthew wrote his Gospel amongst the Jews in their own language whilst St. Peter and St. Paul preached and founded a Church at Rome And after their departure St. Mark who was the Disciple and Interpreter of St. Peter delivered in writing the things which St. Peter had preached St. Luke also who was the follower of St. Paul compiled in a Book
we have a great Encouragement from that Expression of Tertullian Constat omnem Doctrinam quae cum Ecclesiis Apostolicis Matricibus Originalibus Fidei conspiret veritati deputandam id sine dubio tenentem quod Ecclesiae ad Apostolis Apostoli à Christo Christus à Deo accepit c. 'T is manifest that every Doctrine which agreeth with the Apostolick Churches which were the Wombs and Originals of Faith must be esteemed a Truth as holding that which those Churches received from the Apostles the Apostles from Christ and Christ from God So that whatsoever Traditions the Church of Rome can prove to be Apostolical by an unanimous Consent of all the ancient learned and holy Bishops and Doctours who from Age to Age have governed and taught the Church though such Traditions are no-where recorded in the written Word yet being obliged by the universal Testimony of all Antiquity to esteem them Apostolical Institutions and consequently no-way repugnant to Holy Writ we shall most readily receive and practise them upon the very first Conviction For so great a respect hath the Church of England for all her pious Forefathers in Christ that she doth most chearfully follow their Example in every thing that is convenient and laudable and doth pay to venerable Antiquity all that imaginable Reverence which is consistent with that inviolable Rule she walks by which is the written Word of God But 2. Although we are thus ready to embrace all those Doctrines and Practices which can be recommended to us by the general Consent and Approbation of Antiquity yet the Testimonies of such and such particular Fathers which the Romanists produce for the justification of their unwritten Traditions we cannot think our selves obliged to accept nor is it safe to comply with them in all Points whatsoever 'T is the great Prerogative of the Scripture alone to deserve and require our Assent to every thing that is there delivered by every particular Prophet Evangelist and Apostle When once we do but clearly understand the meaning of Divine Revelations and comprehend what such and such a Text doth import there is no room for any farther Scrutiny or Examination but all our business is to believe and practise Thus stands the case with the Word of God every line whereof is of unquestionable Authority but as for the Writings of men how holy or learned soever but not infallibly guided by God's unerring and holy Spirit we have ground enough in all Points and matters of Controversie which the Scriptures do not clearly determine to pause a while suspend our faith and not immediately to give too quick an Assent to such and such Assertions till we have taken mature Advice and deliberately considered what is the matter of such and such Propositions that relate to the Worship of God Points of Faith or other Concerns of the Church as well as who it is that recommends them And for this we have several Reasons 1. That the whole Church of God in after-Ages should without all farther Examination give an immediate Assent to all Propositions Principles Conclusions Doctrines or Practices which are laid down recorded or recommended in the Works of such and such ancient Fathers is a thing which those Fathers themselves did never doe or expect The truth is to give a firm and quick Credit to every thing which such or such a person hath said were an instance of such a Respect as the best of men cannot deserve nor did the best of the Fathers ever require or shew We are in this to imitate St. Austine who told St. Hierom thus Alios Scriptores praeter Canonicos ità lego ut quantâlibet Sanctitate Doctrinâve praepolleant non ideo verum putem quia Ipsi ità senserunt sed quia mihi vel per illos Authores Canonicos vel probabili ratione quà d à vero non abhorreat persuadere potuerunt When I reade any Authours that are not Canonicall how holy or learned soever I do not presently grant this or that to be a truth barely because those Authours thought so c. And as he reserved to himself this liberty of dissent when he found just cause from other mens Writings so did he as willingly allow the same liberty to all other persons who should become the Readers of his So he tells his friend Fortunatianus Talis ego sum in Scriptis aliorum tales volo esse Intellectores meorum Such am I in other mens Works and such would I have other men be in mine But how is that he tells us Neminem velim sic amplecti omnia mea ut me sequatur nisi in iis quibus me non errare perspexerit I would have no man so to credit what I write as immediately to comply with my Judgment except it be in those things onely wherein he perceives me to be in the right 'T is a Golden Rule which he elsewhere gives us Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aut Hilarius aut Ambrosius aut Augustinus sed dicit Dominus Hear and believe not every thing which such and such a man saith but what God saith So then though perhaps we may dissent in some particular matters not determined in the written Word from such and such particular Fathers though we have entred our Dislike and do solemnly protest against some Expressions that have unwarily dropped from some of their Pens yet since these good men have declared themselves to be no-way injured or affronted thereby we do not need or if we did we should not matter a Pardon from his Holiness who wants indeed some better Evidences to confirm the Validity of his Indulgencies and make them saleable in English Markets But 2. To comply with every thing that such and such a Father hath asserted and to receive all their Testimonies indifferently as undoubted Truths is a thing so gross and irrational that even our Adversaries of Rome themselves will not doe it 'T is indeed very usual with them to exclaim against us as persons that have no Reverence for Antiquity but reject the Fathers and tread them under foot but the truth is if it be a fault to dissent from ancient Writers in any thing whatever if our refusal to subscribe to their Opinions in all matters of Controversie may be interpreted as a Contempt done to those excellent Persons from whom in some things we disagree then do we retort this Argument upon our Adversaries and having a just ground of Recrimination we do tell and can easily prove to the world that if this be indeed our Crime it is certainly theirs too That the Church of Rome doth give an universal Assent to whatsoever all the Fathers have written will not be imagined by any person who considers what the Jesuits and other Doctours who well understood the Sense of that Church and durst not openly contradict it have left upon Record I remember that expression of Bellarmine who being urged
that sometimes he dropped from his Pen some things that did not well consist with the written Word of God The Scriptures tell us that there is One Baptism accordingly the Council of Carthage thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism ought not to be administred the second time no not to Hereticks so Arsenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persons baptized by Hereticks must not be baptized again Such was the Judgment of Fathers and Councils and yet St. Cyprian was of his mind who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Baptism be at first administred by such Hereticks as deny the great Articles of the Christian Faith as they in Nazianzene did the Divinity of the Holy Ghost then give me a second Washing And although Bellarmine tell us that St. Austine excuseth Cyprian from being an Heretick yet sure we are he did not excuse him from being in an Errour for thus he saith Cyprianum aliter sensisse de Baptismo quà m Forma Consuetudo habet Ecclesiae in suis in Concilii literis invenitur That Cyprian did not think of Baptism as the Church doth 't is clear both from the Council's Letters and his own too And if St. Cyprian might erre about Baptism why not about the Eucharist too when he saith Debet Aqua Vino misceri Water must be mingled with the Sacramental Wine If Cyprian were mistaken about the Government of the Church when he said Ipsa plebs maximè habet potestatem vel eligendi dignos Sacerdotes vel indignos recusandi The very common people have the chief Power to chuse good Bishops or refuse bad ones why might he not be mistaken about the Ceremonies of Baptism when he said Vngi necesse est eum qui Baptizatus sit c. 'T is necessary that every person who is Baptized should be Anointed too If St. Cyprian might be and certainly was in an Errour in one case what security have we but that he may be mistaken in some other matters too We can never admit all the Doctrines and Usages received in the Roman Church to be of Apostolicall Authority though countenanced by St. Cyprian's Testimony except we shall first forget that even Donatus and his Followers did shelter themselves and their erroneous Opinions under the name and Patronage of the same St. Cyprian too And truly we cannot wonder that Clemens Alexandrinus Origen Tertullian Cyprian and other good men before and after them were overseen in some Particulars since out of that great Respect and deserved Veneration which they had for the Apostles themselves and their immediate Successours they became too prone without any strict Examination to give credit to such Traditions which were either delivered to them by word of mouth or contained in any such Writings as bore the Apostles names or were pretended to be derived from Apostolical men That there were such forged Writings sent abroad into the world and that very early too several Authours have informed us Thus St. Austine Non defuerunt qui sub Apostolorum nominibus multa confingerent c. Some there were who forged many things in the Apostles names so he And in that Edition of the Septuagint printed at Basil by John Hervagius I find the Lives of the Evangelists and Apostles written by Sophronius prefixed before their respective Gospels and Epistles where in the Life of St. Peter there is mention made of several Writings wherein St. Peter was concerned either as the Authour or at least as the Subject matter of them and thus they are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first was inscribed The Acts of St. Peter the second was named The Gospel of St. Peter c. Of all these the Writer of his Life passeth this Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are all rejected as Apocryphal Writings And yet in the Life of St. James there is mention of a Book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel according to the Hebrews a Book saith the Authour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Origen often used And certainly if Origen and other Fathers did reade and believe such Apocryphal books we cannot wonder that they fell into some absurd Opinions and have transmitted to posterity such fond Traditions as are far from being Apostolicall I remember St. Paul tells us that Christ after his Resurrection was seen of James and upon what occasion Christ was pleased to appear singly to St. James alone that forenamed counterfeit Gospel thus informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. James had sworn that he would not taste one morsel of Bread from that hour wherein Christ died till he should see him risen from the dead again Upon this score saith the Authour of that Book Christ appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking bread and having given thanks he brake it and giving it to St. James the Just said My brother eat thy bread for the Son of man is risen from the dead c. So inconsistent is this Tradition in its several Circumstances with the written Word that Estius himself styles it Narrationem fabulosam a fabulous Narration and Lorinus confesseth Hanc Historiam non admittit Augustinus St. Austine doth not admit this Story and yet Estius observes that St. Hierom doth use some other Passages of that false Gospel wherein this Tale is recorded And what need I mention those other counterfeit Gospels of St. Thomas St. Bartholomew and Nicodemus What need I mention the forged Acts of St. Andrew and that pretended Epistle of St. Paul to the Laodiceans the true one if yet there were ever any such being acknowledged by Bellarmine to be lost What should I mention that Protevangelium fathered upon St. James and yet full of such Traditions as are no way reconcilable with Christ and his Apostles St. Luke tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many have taken in hand to set forth in order a declaration of those things c. Theophylact here puts the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who were these many that thus undertook to write the Gospel He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were false Apostles and he tells us farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many even then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Grace and Spirit of God wrote several counterfeit Gospels as the Gospel according to the Egyptians the Gospel of the Twelve c. And certainly albeit those good men the Fathers of the Church out of too much Credulity and Veneration shewed towards their Predecessours were pleased to give so much Credit to those spurious Writings which deserved rather to be expunged then believed as to transcribe something of them into their own Works and thereby transmit them to Posterity yet all such Passages derived from uncertain and deservedly-suspected Authours can be no more authentick nor claim any greater Authority then the Originals from which they were borrowed And as for some other things which the Fathers wrote upon their
Rome then to prove his universal Preeminence over all other Bishops and Churches by some Act of that famous Council which no Church gainsayeth This is that which Bellarmine attempts and because he cannot doe it convincingly by the Canon as it is vulgarly read and expressed in the usual and publick Editions he produceth a private Copy and tells us that the Canon as it is commonly read is imperfect and ought thus to begin Ecclesia Romana semper habuit Primatum Mos autem perduret c. The Roman Church hath always had the Primacy c. One would think it strange that Bellarmine should adventure to make such an Addition to the Canon of so known and famous a Council but to justifie himself he tells us that this Canon was anciently so read and that about a thousand years ago it was thus translated out of the Greek Copies into Latine by a certain Abbot named Dionysius and that such a Copy was found in the Roman Library and that it was so read by Paschasianus the Legat of Pope Leo in the Council of Chalcedon and there approved But in desperate cases the old Rule must be observed Scelere tutandum est Scelus One Lie must be justified by another For 't is not easie to believe that the onely true Copy of the Acts of the Nicene Council and that in a Latine Translation too should be preserved at Rome nor is it easie to imagine that if there had been such an authentick Copy of that famous Council lodged at Rome it would have been permitted so long to have lain in the dark and never have been produced ti◠the Council of Chalcedon especially since the Interest of the Roman Bishop required the Production thereof to prove the same Prerogative above fifty years sooner For will any man believe that those Roman Bishops Zosimus and his Successour Boniface who claimed this Primacy from the sixth Council of Carthage would have been so far wanting to themselves as not to have produced such an authentick Copy which if clearly made out would have satisfied the Council ended the Controversie and established the Primacy of Rome by a Law True it is Faustinus the Pope's Legate produced in that Council his Commonitorium which he had from Rome pretending the Authority of the Nicene Fathers for the Primacy of the Pope and particularly in matters of Appeal but how little these Pretences were liked by the Council we may easily guess by that Answer which was returned by Alipius who was a great man there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It troubleth me that though we have examined the Greek Copies of the Nicene Council yet how it comes to pass I cannot tell we can by no means find any such thing as the Roman Bishop pretends and claims And so much did they certifie Pope Boniface himself in their Synodical Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having many Greek Copies before us we could not find what was intimated and demanded from Rome no not so much as in any one However that they might satisfie themselves and the Bishop of Rome too so much the better they thought fit to dispatch away their Letters to Cyril Bishop of Alexandria and Atticus Bishop of Constantinople desiring them to send over what Copies and Registers they had of the Nicene Council who accordingly did so For thus Cyril tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus Atticus too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is evident by these Expressions that these two Bishops sent over to the Council of Carthage the Acts Decrees and Canons of the Nicene Fathers entire uncorrupted and unquestionable And what 's the Issue do any one of these Copies agree with that of Rome No the Council having perused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these true Copies sent this Message to Caelestinus who was now become Pope and had made the same Demands with Zosimus and Boniface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot find any such Canon as is pretended no not in the most authentick Copies that we have perused But the truth is that Copy of the Nicene Council mentioned by the Pope's Legate to the Council of Carthage was to the shame of the Roman See unworthily and basely corrupted and those words mentioned by Bellarmine Ecclesia Romana semper habuit Primatum were de novo how politickly soever yet knavishly enough added to the old Canon For 't is evident that the Council of Carthage resolved to alter nothing that had been defined by the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Expressions are enough to convince all reasonable men that this Council of Carthage had no inclination to change any but confirm all the Constitutions of the Nicene Fathers but as to that Canon which the Pope's Legate pretended requiring or allowing the African Clergy to appeal from their own Bishops to the Bishop of Rome they were so far from confirming this that they established an express Canon against it and thus it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters Deacons and other inferiour Clergy-men in whatever Causes they have let them not appeal to any Tribunal beyond the Sea i. e. as the Council expresly words it in their Letter to the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not appeal to the Bishop of Rome This Canon did so nettle the Roman Bishops that upon this occasion Boniface the Second told Eulalius Bishop of Carthage who had now unworthily submitted his Chair to the See of Rome that his Predecessour Aurelius St. Austine and above two hundred more learned and pious Bishops assembled in the Council of Carthage had denied Subjection to the Roman Bishop because they were as he impudently affirmed inspired and instigated by the Devil But as from this Determination of the Council of Carthage we may conclude that pretended Canon of the Nicene Bishops alleged by Faustinus in the Pope's behalf to be spurious and forged so may we reasonably infer as much from the consideration of its matter which is altogether untrue and evidently false For is it imaginable that so early a Council as that of Nice should acknowledge and ratifie the perpetual Primacy of the Roman Bishop since 't is notoriously known that the Primacy of the Roman Bishops was first derived from that bloudy Emperour Phocas and procured by the crafty Insinuations of Boniface the Third who magna cum contentione as Platina writes with much adoe procured but most willingly assumed to himself the Title of Vniversal Bishop and Head of all other Churches That it was not thus in former Ages we have the Confession of Gregory the Great who tells us Nullus unquam Praedecessorum meorum hoc tam prophano vocabulo uti consuevit None of all my Predecessours would ever assume to himself this profane Title and as for himself he was so far from owning it that he was the very first Bishop of Rome that styled himself Servus Servorum Dei the Servant of the Servants of
at the Pleasure of the Pope's Mercy and the Offender's Purse And methinks 't is strange that such a Tradition as this which can never be delivered from the just imputation of encouraging Vice should because mentioned by Origen and his Followers be declared Apostolicall and equalled to that written and sure Word of Christ from which it receives sufficient Confutations but nothing of Countenance whatever the Romish Church may pretend But alas Origen is but one of many that are cited as Patrons and Abettours of the Romish Traditions there is another Person as well as Origen who lived as Eusebius words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very next Age to the Apostles whose Testimony is often urged in this matter too I mean Clemens Alexandrinus who flourished in the reign of Commodus and was the Scholar of Pantenus which two were the first that I meet with who delivered the Principles of Christian Religion in a Catecheticall way in publick Schools and for that deserve an Honour What Eusebius reports concerning this Clemens cannot be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man's Books are full of much excellent Learning so excellent that Chemnitius saith expresly of him In tota Antiquitate habitus fuit vir celeberrimus In all Antiquity there was not a man so famous as he But yet for all that he fell into many strange and heterodox Opinions such I suppose as our Adversaries themselves will by no means allow He telleth us that our Blessed Saviour preached but one year onely that the Apostles being departed from the World preached to the Dead and converting some of them raised them to life again He countenanced the Tenets of Anabaptists that Christians ought not to swear nor implead one another before any Tribunal whatsoever He affirmed that if men who were once Baptized and enlightned fell into Sin God perhaps might grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place of Repentance for once or twice but no more for ever and yet notwithstanding as if he had forgot himself and were not constant to his own Opinion he saith elsewhere that if men repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no place either in this world or in the next void of the Goodness of God And methinks if this excellent and learned Person were betrayed into such gross and absurd Opinions as are directly contrary to the written Word through those Traditions which had even thus early crept into the Church and were fathered upon St. Paul St. Peter and other Apostles we must beg and may justly expect our very Adversaries pardon if we still suspect that such and such Traditions mentioned by this Clemens are very far from being as Bellarmine contends Apostolicall But although Clemens Alexandrinus fell into such erroneous and fond Opinions that they have given the Church just occasion in doubtfull matters to like his Testimony so much the worse yet what hath Tertullian done to forfeit his Credit and so far to blemish his Reputation that the large Testimony which he also gives in the case of Traditions should be questioned too Tertullian was indeed a learned Preacher of the African Church a man that confuted Marcion and wrote excellent Apologies for the persecuted Saints of God a man that is styled by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most famous of all the Latine Writers and yet notwithstanding when he treats of Religious matters not contained within our Bibles we have too much ground in some things to suspect his Judgment too and for so doing Bellarmine himself hath given us his own Example 'T is notoriously known that this Person of excellent Parts shewed himself to be but a son of Adam when not finding that Respect from the Roman Clergy which he might have expected through Discontent and Anger he miserably fell off from the Orthodox Christians and took up the detestable Opinions of that Phrygian Heretick Montanus What were the Opinions of this Montanus Apollonius in Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This was he that taught the world to dissolve that sacred bond of Wedlock this is he that taught his Disciples such and such Doctrines tanquam à Paracleto traditas saith Chemnitius as if he had received them from the Blessed Spirit of God this is he whom his Followers took to be the Paraclete but whom sober persons looked upon as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man possessed and acted by the Devil who had two women Priscilla and Maximilla to be his Prophetesses And certainly if this Montanus were such a monstrous Villain 't is as well sad as strange to think that such a man as Tertullian was should ever be so much transported with Passion upon such and such Neglects or perhaps Indignities received from some Clergy-men at Rome as to make such a Defection from the true Faith as if for some Affronts received from some particular persons he meant to revenge himself upon the whole Christian Church by patronizing the cursed Doctrines of so vile an Heretick But however since 't is clear that he did so we are by no means bound to believe what indeed he himself doth never affirm that all those Traditions which we find recorded in his Writings are of Divine Originall because we have ground enough to suspect that he might receive some of them at least from Montanus or some other unwarrantable hand rather then from Apostles or Apostolicall men But may not St. Cyprian pass for an unquestionable Witness if Tertullian do somewhat fail Was not this Cyprian the renowned Bishop of Carthage the stout Champion of Christ's true Religion yea and his faithful Martyr too And doth not this eminent Person give Testimony to justifie some of those Traditions and to prove them Apostolicall which are now received in the Roman Church and yet have not the least Countenance from the written Word of God What Great St. Basil once said of Dionysius Alexandrinus may without any Affront or Injury to St. Cyprian's name be affirmed of him too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We do not admire whatever that man said but some things we condemn too We are of St. Austine's mind who writes thus of Cyprian Cypriani literas non ut Canonicas habeo sed ex Canonicis considero Quod in eis Divinarum Scripturarum Authoritati congruit cum laude ejus accipio quod autem non congruit cum pace ejus respuo I do not take St. Cyprian's Epistles to be Canonical but I judge of them according to those which are such indeed Whatever therein agreeth with the Authority of Divine Scriptures to his honour I do applaud but whatever agreeth not with his leave I do reject 'T is evident by this Expression that although St. Cyprian were indeed what Nazianzene thought fit to style him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Name of the whole world though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Champion of the Truth yet it was St. Austine's Judgment