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
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
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
No man shall be admitted to accuse a Bishop till first his quality be duely examined nor shall every fellow be suffered to exhibit Articles against the Governours of the Church And as every man might not accuse a Bishop so whosoever wrongfully did it though it were but a Bishop elect and yet to be ordained he was severely punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let his Penalty be a long Excommunication So saith the Canon-Law So then since there is an Indictment of no less Crimes then Atheism and Heresie drawn up and exhibited against several Bishops and those of the Roman See too who claim a Superiority over all Bishops besides as being the onely Successours of the Prime Apostle and the immediate Vicars of Christ 't is of a considerable Concern that what is thus alledged against them be well proved too And here that Pope Marcellinus offered Incense to Idols might be proved with ease and evidence enough but because he did it barely for fear of Diocletian and afterwards repented and became a Martyr we pass him by Rhenanus saith of Pope Zephyrinus Episcopus Romanus Montanizat The Bishop of Rome embraceth the Heresie of Montanus So Tertullian who was too much of the same Opinion witnesseth too That Pope Honorius the First was a Monothelite and denied the distinction of two Wills in Christ we have the Testimonies of Pope Agatho Leo the Second Adrian the Second besides the Evidence of the Sixth General Council wherein he was publickly condemned for an Heretick That Pope Liberius and his Antipope Felix were Arrians is testified by Athanasius and St. Hierom too Nor need we be ashamed to produce the Testimony of Calvin and Erasmus who do both affirm that Pope John the Twenty second denied the Immortality of the Soul And what if we mention that Expression of Picus Mirandula Alium meminimus Pontificem qui nullum Deum credens c. We remember another Pope who believing that there is no God c. But that of the Council of Basil must not be forgot which having voted a General Council to be above the Pope could not possibly give a better Reason for it then this Multi Pontifices in Errores Haereses lapsi esse leguntur c. 'T is recorded that many Popes have fell into Errours and Heresies c. And the truth is there is no Pope who stifly maintains those Doctrines which assert the worshipping of Angels Saints Images Reliques a Morsel of Bread or a Consecrated Wafer but is a down-right Heretick and since he is so we cannot so far betray our own Reason as to rest satisfied and be convinced that such and such Doctrines which have no Countenance in Scripture are Apostolical by the Testimony of any Roman Bishop who notwithstanding the Pretence of his Infallibility is proved to be obnoxious to gross Errours even Heresie and Atheism it self as well as other men But III. The Champions of the Roman Faith do endeavour to justifie their unwritten Traditions by the Testimonies of the Fathers who are produced as Witnesses which seem in their account to speak a great deal for them Thus Bellarmine cites Ignatius who is an early and substantial Witness indeed as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coetane Collegue and Scholar of the very Apostles themselves and of him Eusebius thus records 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exhorted the Christians to stick fast to the Traditions of the Apostles and that they might be preserved incorrupt not long before his Martyrdom he judged it necessary that they should be written This Testimony is clear for traditions and so is that of Dionysius the Areopagite too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The first Founders of the Ecclesiastical Hierarchy the Apostles delivered to us Heavenly Mysteries by Instructions written and unwritten according to the Sacred Laws And thus great St. Basil too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To persevere in unwritten Traditions I think 't is Apostolical And so Tertullian also mentions several particular Observations quas sine ullo Scripturae Instrumento solius Traditionis titulo exinde Consuetudinis patrocinio vindicamus c. which the Church practised and defended without the Authority of any Scripture upon the bare credit of Tradition and the Patronage of Custom c. Now this being Argumentum Achilleum one of the strongest Arguments which the Romish Church can possibly urge for their Traditions we shall give an Answer to it in some distinct Particulars 1. Whatever Traditions are expresly and dogmatically delivered by the Vniversality of the ancient Fathers we do readily embrace own and defend That Expression of St. Basil the Great we do willingly close with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Doctrines are to be reverenced and for as it were their hoary Antiquity they deserve a Veneration But withall those Doctrines that may justly challenge a respect for their Age must be such as were generally received believed and practised according to that Rule which Vincentius Lyrinensis gives us Id teneamus quod semper quod ubique quod ab omnibus creditum est Let us hold that which hath been believed at all times in all places and by all Christians And for this St. Austine gives this Reason Illa quae non sunt scripta sed tradita custodimus quae quidem toto terrarum orbe observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas commendata atque statuta retineri sicuti quòd Domini Passio Resurrectio Ascensio in Coelum adventus de Coelo Spiritûs Sancti anniversariâ Solennitate celebrantur siquid aliud tale occurrerit quod servatur ab universa quácunque se diffundit Ecclesia This Expression commends the belief and practice of those Traditions supposing them to be the Institutions either of the Apostles themselves or ancient General Councils which were unanimously observed by the universal Church But now that such and such traditional Doctrines and Vsages were indeed generally received by the whole Christian Church we must have clear Proofs from credible Witnesses that have given Testimony thereunto throughout all the respective Centuries and Ages of the Church This is no more then was urged long since by Gregory Nyssene for the Ratification and full Establishment of all such Vsages and Doctrines as pretend to Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this and nothing lesse is sufficient for the Proof of our Assertion that we have a Tradition derived to us from the Fathers as it were a certain Inheritance descending by entail from the Apostles by those Saints who were all along their Successours And this is the onely thing which we demand from the Roman Church being ready to acknowledge the Truth of all Doctrines and the Equity of all Practices which the Vniversality of the Fathers have left upon Record as things believed and done in the first and purest Ages of the Church And thus to doe
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