Luther by the Scriptures that we might shew our wit and learning this combustion which wee greive to see is stirred up By this wee may see why they flye from Scripture even as the dog flyeth from the whip wherewith he is beaten The Scripture is no freind of theirs and therefore they will not be freinds with it but speake evill of it as of an inky Gospell a leaden rule a nose of wane a dumbe Iudge and an imperfict Law And they have invented this Doctrine of unwritten Traditions as a Sanctuary to slye unto which they call c Salutis castrum propugnaculum Lindan de optim gener in terpret The towre and fort of salvation d Andrad orthodox explicat l. 2. The maine pillar of Religion * pag. 169. And upon it saith the Lesuite in this his hotch-potch doth podge the whole frame of all differences controversies in Religion which now adayes are disputed betwixt Protestants and Catholickes Seeing then this is his Master-piece in which he fighteth Tanquam pro focis aris let him shew his skill and reading Hee giveth good testimony of his vaine skil and reading If I may use his owne words who hath read no more then his †A. Andradius B. Bellarmine C. Coccius A. B. C. And such a fibolist by whole sale I never read yet this impudent Iesuite compareth him whose learning his learned Adversaryes doe acknowledge unto * pag. 151. Esopes Iacdaw trimmed with the gay feathers of other birds but now remaining in his doublet and hose Whenas he fluttereth in others feathers having of his owne not so much as one feather or a fig-leafe to cover his nakednesse but onely a robe of lyes of raylings of malice and of impudencie e Quem veritate non potest vincere lacerat convitijâ— Ambros in Psal 118 In truth hee cannot overcome him yet by raylings hee would wound him It is no marvaile that he should slaunder and belye him that standeth for the perfection of Gods written word seeing he slandereth and belyeth the written word it selfe with imperfection A whipp is fitter for a foole then an answer for his follye f An non justius os loquens talia fustibus tunderetur quam rationibus refelleretur Bernard epist 190. A cudgell is more fit to stoppe then reasons are to confute a mouth that speaketh such things I might refuse to aunswere his foolish Reply as g Ierem. â—8 11. Ieremie did to Hannaniah but then the Philistims will vaunt that none dare meete with their Goliah and therefore I who am but the least in the Campe of Israel will grapple with him and by GODS assistance leave him groveling on the ground 2. Sir Wiseakers in his haulting simile taxeth the pag. 115. most reverend Primate for frameing of the Question A witlesse cavill Is it not the part of an Answerer to lay downe the state of the Question that the truth may bee the better discovered If the Iesuite had stated the Question better or if hee had shewed wherein his Answerer had framed the Question amisse he had not spoken non-sense but to doe neither the one nor the other this Declareth how idlely his Answer wil be shaped It is his policie Dolosus versatur in generalibus to dispute at randoâ— and not to state the Question at all lest the truth should bee discovered h Vanitas potest plus clamare quam veritas August de Civit. Dei l. 5 c 27. Vanitie saith S. Augustine may out-cry the truth So doth the Iesuite crying out of vanitie and of grosse vanitie in the most reverend Primate when he himselfe most vainely triumpheth as Victor That unwritten Traditions are embraced by the Catholicke Church as the undoubted Word of God this is one of his vaine flourishes this is no better then petitio principij a vaine begging of the Question 3. Hee can doe little that cannot belye his Adversarie This the Iesuite hath done first perswading the Reader to beleive that the Answerer engaged himselfe to tell When unwritten Traditions first beganne The most reverend Primate hath shewed their * pag. 40. Originall although hee sheweth that it is a * pag. 2. 3. vaine and a foolish demaund Tell us when those Iewish Traditions which the Scripture condemneth beganne and who was the Authour of them and then wee will doe the same for Popish Traditions This is as true as the next that the Answerer hath not produced so much as one onely Authoritie out of the Fathers against unwritten Traditions Not one onely why Is it because hee hath produced many more then one And those so direct so cleare so evident against them as that the Iesuite could not invent any false glosse to obscure them In answering many testimonyes of the Fathers hee hath made use of that Counsell which the Divines of Doway gave i Commodum ijs sensum affingamus dum oppoâ—untur nobis in disputationibus Index Enpurg Bolg Let us invent some commodious sense for the Fathers when as they are objected against us in disputations But many others he hath answered onely with a noli me tangere dealing with them as Antony the unskilfull Oratour did with troublesome points k Mar Tul. l 2. de Orat. passing them over in silence It will not be unseasonable here to give a taste of them Can there be a more direct testimonie then that of S. Basil * Basil pag. 11. l. Every word and action ought to be confirmed by the testimony of holy Scripture And againe * pag. 38. ctm. Neither reject nor adde any thing thereunto for it whatsoever is not of faith be sinne as the Apostle saith and faith is by hearing and hearing by the word of God then whatsoever is without the holy Scripture being not of faith must needes bee sinne Gregorie Nyssen saith * Greg. Nyss pag. 39. ct o. Forasmuch as this is upholden with no testimony of Scripture as false wee will reject it Unto these I might adde that of S. Benedict * Benedict pag. 42. n. The Abbot ought to teach nothing that is without the precept of the Lord. That of S. Anthony * Anthon. pag. 43. 0. The Scriptures are sufficient for Doctrine And that of S. Basil * Basil pag. 43. p. It is necessary that every one should learne out of the holy Scriptures that which is for his use both for his full settlement in godlinesse and that hee may not bee accustomed unto humane Traditions These are direct testimonyes and unto those the Iesuite answereth nothing but mumme never expect truth from a Iesuite in defending of his Religion for as it is compounded of lyes so it is maintained by lying What Traditions doe you admit Reply 4. If he had eyes to see he might see that All Traditions are not promiscuously strucke at by our Religion Wee cavill not at the use of the word Tradition we finde it both in
coâ—sen Euan l. 1. c. ult They were commanded to write saith S. Augustine g Iren. l. 3. c. 1. They wrote the Scriptures by the will of God saith Irenaus h Christus voluit scribi Euangelium Tâ—eoph praefat in Mat. Christ would have them to write the Gospell saith Theophylast And is not his will a sufficient command Inspiration i 2. Tim. 3. 16. 2 Pet. 1. 21. whereby they wrote the Scriptures is an internall command Hee sent them to preach his faith and to teach all nations Doth this exclude writing May not a man preach teach by writing The Apostles did k Rom 16 26. preach they did l 2. Thess 2. 15. 2. Tim. 3. 17 teach by their Epistles Clemens Alexandrinus Reply pag. 117 in this spake truly m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. Preaching is truly an Angelâ—call Scieâ—câ— in some sort and very profitable both wayes whether it â—â— by the hand or by the tongue Tertullian telleth us how the Apostles preached n Tum vivâ quod aiunt voce tum per Epistolas postea Tertul de praescrip c. 21 Aswell by word of mouth as they say as afterwards by Epistles So that preaching and teaching may be diverse wayes by writing as the Apostles preach by their Epistles by practise as Christ preached in his actions which are all for our instruction and not onely by word of mouth Wee have a commandement to heare his holy word and faith commeth by hearing but none can shew I trow where we are obliged to reade or where any commandement is given to propound the word of God to be read 3. It seemeth the Iesuite is more skilfull in Machiavel then in the Bible for if he had ever read it over and remembred Reply pag. 119 what he read he would never avouch this so confidently when as he may reade o Hab. 2. 2. He that runneth may reade it p Ioh 5. 39. Search the Scriptures q Luc. 10. 26. How readest thou r Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Å¿ 2. Cor. â— 13 We write no other things unto you then what you read t Col. 3. 16 Lâ—t the word of God dwâ—ll plentifully in you Upon which place S. Chrysostome observeth this u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry in Col. c. 3 ho. 9. Harken as many as are and are married have children hâ—w he commaundeth them specially to know the Scriptures Timothy himselfe is commanded to reade and to x 1. Tim. 4. 13. Attend upon reading Neither doth hearing of the word exclude reading of the same seeing it may be heard by reading aswell as by preaching y Revel 1 3. Blessed are they that reade and they that heare z Luc. 16. 29. Moses and the Prophets must be heard They are dead but yet when their writings are read then they are heard Certaine it is that the Primitive Church did abound in Reply pag. 118 faith and godlinesse for many yeares before the writings of the new Testament were perfected even by the meanes of unwritten doctrine 4. This is as certaine as all the rest It was not many yeares before the New Testament was perfected before it was perfected the Church had those Bookes of it which were first penned before any were penned the Church had the Olde Testament which Christ commaunded should be a Ioh. 5. 39. searched And the Bereans were commended for b Act. 17. 11. searching into it The Primitive Church did not continue in faith and godlinesse by the meanes of unwritten doctrine for the doctrine taught by the Apostles was first written in the c Rom. 16. 26. Old Testament and after in the New although it may be said to be unwritten in regard of the manner of delivery of it by the Apostles at the first vivâ voce Howsoever the Primitive Church did yet the Church in succeeding ages stood in need of a written word Children at first are taught many things without bookes yet afterwards they stand in need of bookes for their better learning The Primitive Church might doe well enough without Scripture during the life of the Apostles whose preaching was as infallible as their writing yet the Church in succeeding ages could not doe so well without Scripture because no man living since the Apostles had hath or ever shall have the same gifts power authority to deliver points of faith whose words shall be Gospel as the Apostles had And because writing is the best means to preserve doctrine delivered by word of mouth d Respectâ— nostri commodius utilius per Scripturam corleâ—â—em doctrinam à corruptione oblivione interitu conservari quam absque Scriptuâ—â— Gretzer de sens Bellarâ— l. 4. â— 4. The heavenly doctrine saith Gretzer in respect of us is better preserved from corruption oblivion and decay by writing then without writing S. Chrysostome teacheth us this 1. That the singular gifts which the Apostles had might well serve for these times instead of Scripture 2. That the after-times stood in need of Scripture And then hee concludeth e Extremae esse omninò dementiae post quam co redacti sumus ut Scriptis indigeamus â—e secundo quidem hoc remedio ad salntem nostram uti item magni esse criminis per illud auxilium nolle proficere sed quasi fruâ—â—â—à ac vanè posita scripta despicere chrysost hom 1. in Mat. It is the extremity of madnesse now that wee stand in need of Scripture not to use this excellent helpe for our salvation and that it is the greatest fault that can be not to profite by that helpe but to despise it as written in vaine and to no purpose This fit of frensie hath intoxicated the Iesuites braine hee hath accounted the Scripture needlesse and written in vaine Possevine hath written a whole Chapter f Possev Bibliothec select l. 2 c. 16. De necessitate Scripturarum S. Iude thought it needfull g Iude vers 3 To write to the Saints h Luke 1. 3. It seemed good to S. Luke to write his Gospell to prevent false rumours And S. Paul thought it i Philip. 3. 1. The surest way for the Philippians to write unto them If it were needefull good and the surest way then it is now more needefull to have the written word of the Apostles to prevent your false Traditions fathered upon them And * Iren. l. 2. c. â— Irenaeus doth witnesse that in his dayes many nations lived Christianly without the use of the written word onely by the guide of Apostolicall Traditions Sir I must tell you that if you goe on to alleadge the Fathers as you beginne you will gaine little credite by it In your first testimony you cite a counterfeite In your second you omit the place In your third Reply which is this you mistake the * l. 2. c. 3.
the Apostle delivered some mysteries unto Timothy willing him to open them not to all by writing but to choyse men who might teach them by word of mouth unto others 6. To the same purpose did the Hereticks of old alledge this text and were condemned by the Church for it as Tertullian t Tertul. de praescript c. 25. beareth witnesse Timothy heard Paul's doctrine both by his preaching and by his writing The many witnesses of his doctrine were u Act. 26. 11. Moses and the Prophets as he testifieth of himselfe and sundry r Anselm Bruno Aquinas Interpreters so expound this place The same doctrine he would have Timothy to teach unto faithfull men not because they were such mysteries as were unfit to be opened unto all by writing but because they were not fit being holy things to be opened by all by speaking as by the ignorant and prophane persons unto such saith the Lord y Psal 50. 1â— What hast thou to doe to take my worde in thy mouth seeing thou haâ—est to be reformed Paul before having shewed that there is required in a Teacher both ability to teach and z 1. Tim. c. 3. faithfulnesse in teaching and now Timothy himselfe being an Over-seer of Gods Church he therefore exhorteth him to make choyse of such men as were fit for the Ministerie who were to be teachers of others and unto these to teach the same doctrine which he taught him that so they might be faithfull teachers of others It cannot then le denyed but that many commandements Reply p. 125. and holy mysteries are preserved in this store-house of the Church without writing 7. Here the Iesuite equivocateth in the words commandements and mysteries as appeareth by the instances which he alledgeth of which some are points of faith as that the Father is unbegotten The Sonne is consubstantiall with the Father c. which are taught us sufficiently by the Scripture although they be not written verbatim in the Scripture Some are not points of faith as The Lenten Fast The celebrating of Easter day upon a Sunday c. And such commandements may be preserved in the Church without writing And first he beginneth with the point of rebaptization Such is the rebaptizing of those that have beene baptized Reply pag. 126 by Heretickes as witnesseth S. Augustine * August cont Crescen l. 1. c. 33. Although no example heereof is brought out of holy Scriptures yet doe wee follow the truth of the same holy Scriptures in this point whilst wee doe that which now pleaseth the whole Church which the authoritie of Scriptures doth commend 8. The doctrine of rebaptizing is a point which the authority of Scripture doth commend Many texts of Scripture are alledged for the proofe of this point in an Index in some of your owne a Index Bibl. Sixt. Ephes 4. 5 Heb. 6. 6 10. 16. Gen 17. 14 1. Cor 10. 2. Bibles S. Augustine deemed this point rather to be an obscure Question then a point of faith b Quaestionis hujus obâ—curitas prioribus Ecelesiae temporibus ante schisma Donati magnos viros magnâ— charitate praeditos Patres Episcopos inter se compulit salvâ paâ—â— discepâ—â—re Aug. l. 1. de Bapt con Donat. c. 7 The obscurity of this Question in the former times of the Church even before the Schisme of Donatus caused great men and men abundant in charitie even Fathers and Bishops to differ among themselves the bond of peace not being broken saith S. Augustine Howsoever we distinguish betweene the precept and the practise betweene the doctrine and example of the doctrine It is evident that S. Augustine speaketh of the practise or example Although no example hereof is brought out of holy Scripture c. And though we finde not the example of this doctrine whether those have beene rebaptized who were first baptized by the Heretickes as we reade not whether those that have beene baptized by murderers and adulterers have beene baptized againe or no yet the precept or doctrine may be and is sufficiently declared in many places of Scripture by sound inference although it be not expressely written Those that have beene baptized by Heretickes shall not be baptized againe The next testimony concerneth the same point * Aug. 〈…〉 de Bapt. cont Donat c. 1â— The Apostles commaunded nothing hereof yet the Reply custome which was herein opposed against Cyprian is to bee believed to proceede from their Tradition even as many things bee which the Church handleth and are therefore well beleeved to bee commaunded of the Apostles although they be not written And unto it we returne the same aunswer that the Apostles commaunded nothing hereof in expresse words and that the Scripture doth not afford one example of this point but it doth not follow therefore it is an unwritten doctrine Cyprian was one of the Fathers and Bishoppes of the Church who held that they were to be rebaptized S. Augustine dissented from his opinion and yet both consented to have this Question determined by the Scriptures c Vnde est haec Traditio c. Cyprian Epist 74. ad Pomp. Whence is this Tradition saith Cyprian Is it from the divine authoritie of the Gospell or from the commandement and Epistles of the Apostles d Bellarm. l. 4. de verbo Dei c. 8. Bellarmine confesseth that here Cyprian speaketh of the Scripture and so doth S. Augustine commending Cyprian e Quod autem nâ—â— admonet ut ad fonâ—â—m recurramus id optimum est Aug l. 5. de Bapt. cont Donat. c. 16. Because he would have recourse in this unto the fountaine c. for that is the best course And by this authority drawne out of the fountaine f Ephes 4. 5â— There is one Lord one Faith one Baptisme hee confuteth his opinion And not onely by one but g Adjunctis Scripturaâ—m testimonijs ostendimus Aug. l. 6. c. 1. Wee prove it by testimonies of Scripture heaped together saith S. Augustine And in the Chapter alleadged by the Iesuite thus he writeth h Contra mandatum est quod veniâ—ntes ab Haereticis si jam ab illis Baptismum Christi acceperint baptiâ—antur quia Scripturarum sanctarum testimonijs non solum ostenditur sed planè ostenditur mulâ—os Pseudo-Christianos quamvis non habeant â—andem charitatem cum sanctis sine quâ nihil prosunt quaecunque sancta habere potuerint Baptismum tamen â—omâ—uâ—â—â— habere cum â—anctiâ— Aug. l. 5. c. â—3 It is contrary to the commandement that those should bee rebaptized which returne from the Heretickes if they haue the Baptisme of Christ because it is not onely proved but plainely proved by the testimonies of holy Scripture that many false Christians may have the same baptisme with them although they have not the same charitie with the Saints without which the holy things which they have cannot profite them By this clause If they have the baptisme of Christ he
ali soules may be cured and from which every man may take a medicine to heale his disease Now as it is absurde to say This Apothecaries shop containeth all medicines for all diseases because it is written on the shop doore Goe to such a place for them so it is a senselesse thing to say the Scripture containeth all medicines for the Soule because it sendeth to an other for them That of the Embassadours letters of crâ—dence is already * Sect 5. Div. 3 answered And so is that of S. * Sect. â— Div. 2 Basil in commending unwritten Traditions S. Basil teacheth further * Basil in Ethicis Regul â—6 That every word and action ought to be confirmed by the testimony of holy Scripture Answere c. And that it is the property of a faithfull man to bee fully perswaded of the truth of thâ—se things that are delivered in the holy Scripture * Idem ibid reg â—â— c â—2 and not to 〈◊〉 either to reject or to adde any thing thereunto For if whatsoever is not of faith be sinne as the Apostle saith and faith is by hearing and hearing by the word of God then whatsoever is without the holy Scripture being not of faith must needs be sinne These two testimonies the Iesuite passeth over in silence 9. Many other testimonies are produced out of the Fathers by the most reverend Primate as that of Gregory Nissâ—ne * Greg. 〈◊〉 Dialog de Anima Resur In that onely the truth must bee acknowledged wherein the seale of the Scriptures testâ—mony is to be seene Of S. Hierâ—ms * Hieron adv Helvid As we deny not those things which are written so we refuse those things tâ— aâ— are not written That God was borne of a virgin we beleeve because we read it that Mary did marry after she was delivered we beleeve not because wee read it not With those of Theodoret * Theodor dial 2. I am not so bold as to aâ—â—irme any thing that the Scripture hath passâ—d in silence * Idem in Exod. quaest 26 It is an idle and a senselesse thing to seeke those things that are passed in silence These the Iesuite passeth not over in silence but as he is idle and senselesse in seeking after unwritten things so he maketh an idle and senselesse answer in defence of things unwritten These Fathers did alwayes suppose holy Traditions to be Reply p. 143. virtually contuined in the Scripture howsoever they bee not plainely expressed in the same We beleeve the same that there are many holy doctrines which are holy Traditions which are not plainely expressed word for word in the Scriptures and yet we call them doctrinall Traditions written because they are virtually contâ—ined in the Scriptures and by sound inference deduced from them But this maketh nothing for Popish Traditions they are not holy but prophane not written but unwritten not plainely expressed nor virtually contained in the Scriptures but only taught and delivered by a Church and that no true Church but a false Church I have heard of a subtle disputant who would undertake by three distinctions to avoyde any argument were it never so evident the Iesuite goeth beyond him for with this one distinction onely of mediate and immediate he hath answered all the testimonies of these Fathers The vanity of this distinction we have oft discovered and now leave it to the judgment of an understanding Reader 10. And now the Iesuite contrary to the duty of the Defendant becommeth the Assailant hudling together a confused number of testimonyes for unwritten Traditions out of the Fathers But that nothing may scape us without due examination we wil be content once more to run the wilde-goose chase and to hunt him out of every corner The Arians denying that the holy Ghost ought to be worshipped Reply pag. 143 as God and with God alleadged that it was no where written in the Scripture To that we answere thus saith S. Basil * Basil l. de spir Sanct. c. 29. If nothing else that is unwritten be admitted then let this also be rejected but if many mysteries besides this be received of us without writing then I pray you among the rest let this also be received For truely I hold it to be Apostolicall doctrine to adhere also unto unwritten Traditions Amongst which this which we now have in hand is not the meanest for asmuch as they who in the beginning did governe all delivered it unto those that came after them and so by use in processe of time and by continuall custome it hath now taken strong râ—â—ting c. The Iesuite doubted of that Treatise of Basil de fide there is more cause to doubt of this booke de spiritu sanctâ— whether it may not be accounted among the Postuati The Author of it speaketh of Meletius as if he were dead long before him c Lib. de Spir. Sanct. c. 19. They that lived with Meletius say that he was of this opinion but what need I remember the things long past Yet the true Basil and Meletius were Coâ—tâ—neâ— S. Basil wrote foure d Basil epist 56 57. 58. 59. Epistles unto him Yea S. Basil dyed three yeares before for Basil dyed an 378. and Meletius dyed an 381. as e Baron Annal Tom. 4. Baronius observeth Admitting the Author we answer to the matter by distinguishing the doctrine contained in the foâ—me of words from the forme of words it self This doctrine The Holy Ghost is to be worshipped as God is no unwritten Tradition f Basil c. 25. It is agreable to that which is written in other words saith S. Basil And he proveth it by the desâ—ension of the g Idem c. 29. Holy Ghost upon Christ in his baptisme The forme of words of which he disputeth is this Glory be to the Father and to the Sonne with the holy Ghost The question betweene him and the Heretickes was about the syllable Cum whether it were lawfull to say Cum spiritu sanctâ— and not rather In spiritu sanctâ— And in proofe of the lawfullnesse of this forme of words he aâ—â—irmeth this which the Iesuite alleadgeth proving it to be lawfull though it be not written expressely in Scripture as many other rites and customes of the Church are observed though they be not written This Tradition we willingly admit and desire most reverendly to use it in the Lyturgie of our Church Yea we allow the decent rites and orders of the Church and those are the Traditions of which S. Basil disputeth namely of Rituall Traditions Listen a little more and you shall heare him declare that Reply pag. 144 * Basil c. 27 The Doctrines Constitutions of the Church sâ—me of them we have out of the written word some others we receive by the secret hidden Tradition of the Apostles both have equall fâ—ree unto Godlinesse neither can any man that hath the least sight in the things of the Church
custome of that Church what the remedy was so if we should aske you what the practise of the primitive times in all those Churches was If you have no better rule then the practise it selfe in many things you may answer ignoramus It is likewise improbable that the custome and practise of so many Churches being not written though it were never so apparant and common to themselves should with such an uniformitie descend downe unto us What is more common and usuall in dayly practise then speech language Yet all languages are corrupted and have lost their originall puritie notwithstanding the common use of them and the purity of the ancient languages as of the Hebrew and the Greeke is best preserved by the writings of the old and new Testament Traditions were in use from Adam unto Moses and those Traditions might have beene seene in the dayly practise of the Church yet the Lord seeing this was not a sufficient meanes to preserve the purity of those Traditions gave a more ordinary helpe of extraordinary meanes as of Dreames Visions and Râ—velations and as these extraordinary mâ—anes failed so the Lord perfected the Canon of Scripture as the best meanes to preserve the puritie of doctrine And when these meanes failed saith S. Chrysostome Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom c. in Math. It was necessary that there should be Scriptures and written tables and such admonition aâ— is according unto them Were those things sâ—amped in the practise and written in the heart of many men or of one If of many hardly could there be an uniforme consent for so many men so many mindes if of one then when this one dyeth the Church must needes lose a great part of her necessary Doctrine And thus it appeareth that neither mâ—morie nor practise without writing is sufficient but that writing is the surest and the onely sufficient meanes to preserve from time to time and at all times the purity of Doctrine in the Church from oblivion alteration and decay Wherefore God gave this commandement unto Moses t Erod 17. 24. Write this for a remembrance in a booke And to the Prophet Isaiah u Isa 30. 8. Write it before them in a table and note it in a booke that it may be for the last day for ever and ever In perpetuam rei memoriam The Iesuite likewise foreseeing this addeth his 3d. rule in these words God hath ordained that from age to age the said Rituall Reply pag. 17â— or practicall Traditions should be corrâ—borated by the written attestation of the Saints and holy Doctours whose uniforme relation in matters universally practised by the Church of their times whereof they were eye witnesses themselves is a warrant of it selfe infallible 15. I his rule is lyable to more exceptions then the former It is impertinent because he pleadeth the written attestation of the Doctourâ— for Rituall Traditions whereas hee should plead for unwritten Doctrinall Traditions It is improbable that God hath ordained the Doctours of the Church to write those things which he would not have his Apostles to write It is false 1. Because all the Saints and holy Doctourâ— have not given a written attestation for unwritten Traditions 2. An uniform-relation is not found among them that have written of Rituall Traditions 3. All rituall Traditions have not beene universally practised by the Church 4. If all this were tâ—â—e yet this is not a warrant of it selfe infallible An humane testimony is fallible and cannot beget faith for * Rom. 10 17. Faith commeth by hearing and hearing by the word of God The testimony of the Doctours is but the word of man and as men they might erre The Apostles could not erre in their delivery yet the choyse men to whom those supposed Traditions were delivered might erre in not understanding the Apostles aright or in not remembring those things which they heard and understood if they to whom those things were delivered by the Apostles immediately did not erre in their relateing of the same things unto others yet those relators after them might erre in processe of time and so at length false Traditions might bee fathered upon the Apostles Yea they did erre in relateing false Traditions What say you to Irenaus his Tradition that Christ lived 50. yeares And to Clemens Alexandrinus that hee preached but one yeare Their warrant therefore is not of it selfe infallible who were themselves fallible and sometimes deceived by their owne errours or by false relators It is likewise an impossible rule to be knowne because some Saints and Doctours did not write all that did write we have not all that wee have is not truely from them many counterfeit things have beene fathered on them and many true things corrupted in them all that are truely theirs doe not declare the universall practise in every age all that declare the universall practise doe not declare any practise of many Popish Traditions which are observed in this age All of them he cannot name if hee can name them yet he never saw them if he saw them yet he never read them These things we write not to contemne the testimonie of the Church nor her practise nor the writings of the Fathers for both the testimonie and the practise of the Church and the writings of the Fathers plead for our cause but to give that honour unto the Scripture which is due to shew the shortest and easiest way to enâ— thiâ— and all other Controversies and to manifest to the world the thrasonicall bragges and great boastings of thousands and millions of this bankrupâ— Iesuiticall merchant wâ—o answereth an objection and objecteth one thing moâ—e and so concludeth with a curse He fâ—ameth his objection and answere in this manner How idle and ridiculous an objection iâ— it to say that if Reply pag. 171 way be given unto Apostolicall Traditions unwritten there is nothing so â—bsurd but may be broght in by this gate As though iâ— lay in the power of any whosoever to make a new invention to mount vp against the current of Antiquitie to gaine the attestation of all the ages of the Church The like argument may be urged against the writings of the Apostles for why may not false Scripture he invented but only because it is impossible for the like frand to recâ—ile back through former ages 16. We dispute not against Traditions meerely because they are not written but because they are not from the Apostles yet are preteÌ„ded by you to be froÌ„ the Apostles If we give way unto such there is nothing so absurd but it may enter in at this wide gate which leadeth to perdition â—f this do â—rin be sound in the general whatsoever the Râ—maÌ„ Church saith is an Apostolicall TraditioÌ„ is so indeed then any particular evill may enter thereby This is a budget wide enough to hold all the devillish devises that can be as deposing of Kings adoring of Images forbidding of marriage unto Priests
Scripture and in the Fathers And the generall sense of Traditio with the Latines of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeke of Cabbala or Masoreth with the Hebrewes is the same namely a Delivery or any thing delivered aswell by l â— Thâ—â— â— 15. Epistle as by word of mouth The word Tradition is taken aswell for the manner of delivery which is Traditio activa as for the matter delivered which is Traditio passiva And therefore lest the Iesuite who is well skill'd in the practise of equivocation should equivocate with the word Tradition and so prove Quid pro Quo the manner of deliverie for the matter delivered the Answere sheweth him That wee admit modum tradendi the Answer manner of delivery Wee willingly acknowledge that the word of God which by some of the Apostles was set downe in writing was both by themselves and others of their fellow-labourers delivered by word of mouth and that the Church in succeeding ages was bound not onely to preserve those sacred writings coÌ„mitted to her trust but also to deliver unto her children vivâ voce the forme of wholesome words contained therin Here he might have seene that we admit modum tradâ—ndi the manner of delivery both by the Apostles and by the Church 1. We beleive the preaching of the Apostles to be the undoubted word of God aswell as their writing so that it is m Ridiculum est quod nemini est dubium probare Mare Tul pro Quint. a ridiculous thing in the Iesuite to prove that which no man doubteth He alledgeth the Fathers as * Iren. pag. 118 Irenaeus * Euscb pag. 120. Eusebius many more to prove that the Apostles preached before they wrote that their preaching is to be beleived was effectual to save soulâ—s aswell as their writing In this he shrinketh from the Question which is not whether the Apostles preached before they wrote whether their preaching is to be beleived but thâ—â— he should frame the QuestioÌ„ whether the Apostles in their preaching delivered such points of faith or doctrines of salvation as are not contained in the Scriptures 2. As the preaching of the Apostles is called a Tradition so is their delivery of the Scriptures of divers doctrines contained in them called a Tradition being delivered unto the Church by writing n Traditum est nobis quod sit unus Deus una spes una sides c. August de baptism l. 5. c. â—6 It is dell vered unto us saith S. August in that there is one God one hope one faith c. As this kinde of Tradition commeth not within the compasse of this controversie so these Fathers * Irenaeus pag. 125. Irâ—naus * Euseb pag. 109. 120 Eusebius and sundry others are impertinently produced by the Iesuites who ascribe the word Tradition unto Scripture and unto written Doctrines In this the Iesuite shrinketh againe from the Question which is not whether the Scripture may be called a Traâ—â—tion but whether all things necessary for our salvation be written in this Tradition Unto these two I may adde a third kinde of active Tradition that is the delivery by action or conversation which I may call a Practicall Tradition S. Chrysostome expounding these words b 2. Thess 3. 6. Withdraw your selves from every brother that walketh disorderly and not after the Tradition which he received of no. giveth this sense of them p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2. Thes c. 3. He meaneth the Tradition which is according unto workes This kind of Tradition belongeth not to our purpose and to little purpose doth the Iesuite bring in * Iuseb pag. 162. Eusebius who calleth the practise of the Apostles a Tradition In this againe the Iesuite shrinketh from the Question which is not whether the practise of the Apostles may be called a Tradition but whether in their practise of Piety they observed any holy duties necessary for our salvation which are not contained in the Scriptures either expressely or by consequence We likewise admit the active Tradition of the Church as 1. Her preserving and delivery of the written word unto her children in succeeding ages not as the meanes whereby the Scripture is made canonical yet as one good meanes though not as the onely meanes whereby a man may bee perswaded that it is canonicall And the graunting of this is a sufficient answer to a deale of confused stuffe alledged by the Iesuite in his 4. Section 2. Her delivery vivâ voce of the forme of wholesome words and of such Doctrines as are either expressely contained in the Scriptures or by sound inference may be deduced from them S. q Basil de Fide Basil was sparing to use such words as are not contained in Scripture but the Pontificall Romanists spare not to bring in such doctrines as are not contained in it For words we say with Hilarie words r Nomen nihâ—â— habeteriminiâ— quod non perturbat sensum religionis Hilar de Synod cont Arian are not to be blamed which disturbe not the sense of Religion All things are not delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim in the Scriptures I reade not the words Essence Persons Vnbegotten Coessentiall yet we doe lawfully use them All Doctrines are not formally laide downe in them the Apostles Creed is not totidem verbis written in them yet they containe grounds principles by which all doctrines may be tryed and from which all divine conclusions may be drawne And those conclusions which by sound inference are gathered out of the Scriptures by the opinion of Å¿ Greg Nazian l. 5. de Theolog Gregorie Nazian are all one with the Scripture And to this t Stapleton relect fidei controv 5. q. 5. ar 1 Stapleton consenteth By this kinde of Tradition wee are taught many points of saith as these Fathers prove which the Iesuite alledgeth abundantly and impertinently By * Athanas pag. 140. Athanasius and * Epiph pag. 145. Epiphanius That the Father is unbegotten By * Athanas pag. 140. Athanasius and * August pag. 155. Augustine That the Son is consubstantiall with the Father By * Basil pag. 150. Basil and * Aug. pag. 119 Augustine That the holy Ghost is to be adored By * Origen pag. 126. Origen and * August pag. 118. 119. 126 Augustine That Children must be baptized By Augustine That the baptised by Heretickes must not be rebaptised He alone is alledged for this point but yet for want of company he is so * Augustin pag. 116. 116. 146. 148. Ideâ—â— pag. 118. 147 Idem pag. 119. 148. pag. 11â— oft brought in still singing the same song that the musick must needes be tedious to the hearer and the quotations troublesome to the reader The Iesuite againe shrinketh from the state of the Question in alledging these Fathers as Patrons of a Tradition which we defend The Question
for l. 3. c. 4. place I subscribe to what Irenaeus saith And I beleeve that by Apostolicall Tradition that is the preaching of the word many nations were converted to the faith of Christ not by unwritten doctrines but by delivering written doctrines in an unwritten manner Irenaeus sheweth k Iren. l. 3. c. 1. First that the Apostles preached the Gospell and that afterward they delivered the same unto us in writing The same things the Pastours of the Church who might have the written word although the persons taught had it not delivered unto the People Irenaeus sheweth what those things were which were l Iren. l. 3. c. 4. written in their hearts without inke or letters They did beleive m In unum Deum sabricatorem coeli terrae omnium quae in eis sunt per Christâ—â—â— Iesum Dei filium c. Iren. ibid. In one God maker of heaven and of earth and of all things in them by Iesus Christ the Sonne of God c. These were the Traditions which they beleived and if any would have taught them otherwise they * Iren. ibid. would have stopped their eares as Irenaeus sheweth and have fled from them as they would from you and from your unwritten Traditions * Iren. l. 3. c. 4. Irenaus demandeth How should we dâ—e if the Apostles had written nothing at all' must wee not then follow the rule Reply pag. 118. of Tradition delivered unto them to whom the Apostles committed the charge of the Churches 5. We reject not this kinde of Tradition which is the succession of true doctrine in the Church And what shall we doe seeing the Apostles have written Is it not our dutie to follow the rule of Tradition delivered in their writings and not onely to take that course now that the Apostles have written which Irenaeus prescribeth if the Apostles had not written What if the Scripture should be consumed so that not one Reply Coppie thereof should be extant which is possible And what if a man had lost the true sense and meaâ—ing of the Scripture how shall he finde it out must he not as Irenaeus saith Follow the order of Tradition delivered by the Apostles unto those unto whom they committed the Churches The 1. hypothesis is absurd and impossible The Sunne may aswell be pulled out of the heavens and the skyes fall as the Scripture perish n Staplet coâ—t Whiâ—ak de authorit Script l. â— c. 1. s â— If it should GOD himselfe must faile in his providence saith Stapleton The 2. hypothesis is possible A man may lâ—se tâ—e true meaning of the Scripture and the order of Tradition delivered by the Apostles is one but not the onely meanes to finde it out and how shall a man finde out this order of Tradition in the originall of it better then by the Scripture it selfe So that when all is done the Scripture is the best interpreter of it selfe o Legitima sine periculo est expositio scripturae secundum ipsas scripturas Iren. l. 4. c 63. The exposition of Scripture according to the Scriptures themselves is the most surest saith Irenaeus The Apostles have written their writings are preserved the true meaning of them is well knowne Yet we reject not this meanes but doe follow the order of Tradition delivered by the Apostles as long as wee follow their writings for both by preaching and by writing they taught the same Popish Traditions are not of this order they were never taught by the Apostles nor by them to whom the Apostles committed the care of the Churches but onely of old by Heretickes and of late by an Anti christian faction Moreover S. Augustine teacheth us that there be many Reply pag. 118 points of faith for which wee have no written word * Aug. epist 128 In those things of which the holy Scripture saith nothing what course are wee to holde that which is used by the Church throughout all the world is to bee observed saith S. Augustine and it would be insolent madnesse to dispute against the same 6. The Iesuite mistaketh both the * Epist 128 for 118. place the point S. Augustine speaketh not of points of faith at all but onely of some rituall points or customes then in use as of the use of holy dayes of receiving the Eucharist fasting and the like These come not within the compasse of this controversie And as it is madnesse to dispute against these things so it is litle better in him then madnesse to dispute about these things and to call these things points of faith For * Aug. de bap cont Donatist l. 4. c. 24. whatsoever the Church universall doth holde if it Reply be not found or dained by some Councell but hath been alwayes in use it is most justly beleeved to bee a Tradition of none other but of the very Apostles themselves S. Augustine treateth in this place of the Baptisme of Children and calleth it Traditum apostolicâ autheritate A thing delivered by Apostolicall authoritie or an Apostolicall Tradition And are not written doctrines delivered by Apostolicall authority S. Augustine did not account Baptisme of Children to be an unwritten Tradition as appeareth by the arguments taken out of the Scriptures which he useth wee neede not goe farther then this Chapter to finde one p Si quisquam hac in re authoritatem quaerat divinam c veraciter conjicere possumus quid valeat in parvulis baptismi Sacramentum ex circumcisione carnis quam prior populus accepit Augus ibidem If any man saith he desire divine authority in this point we may truely conjecture how powerfull in Children the Sacrament of Baptisme is by the circumcision of the flesh which the Iewes received And this is accounted by q Bellarm. l. 1. de Baptism c. 1 Bellarmine a strong argument to confirme this point In the next testimony S. Augustine writing of the custome or practise of not rebaptising those that have been baptised by Heretickes so that they have beene baptised in the name of the Trinity saith r Quam consueâ—â—dinem credo ex Apostolicâ— Traditione venientem Aug de baptism cont Donat. l. 2. c. 7. Which custome I beleeve came from Apostolicall Tradition * Aug. ibid Even as many other things are not found in the writings of the Apostles nor in the Councels of following ages yet because they are held by the whole Church they are beleeved to have beene delivered and commended by the said Apostles It is a weake argument drawne from custome to Articles of faith from practise to the doctrine of the Sacraments Wee read nothing for point of practise whether those that have beene baptized by Heretickes have beene rebaptized or no Yet the doctrine in this point is sufficiently taught in Scripture We beleeve it Å¿ Propter folidissima manifestâ—ssrâ—â— scripturarum fundamentâ— et testimonia Tiâ—â—â—aâ— defens Triden ad articul de
Charactere because of the most solide Reply and most manifest testimonies of the Scripture as one of your owne hath said t â—â—â—videar humanis argumentis id agere etc. ex â—vangelio profero certa documâ—â—â—â—a Aug. l. 1. de Bapt. â—ont Donat. c. â— Least I should seeme to deale in this onely by humane arguments saith S. Augustine I will bring most sure arguments out of the Gospell And in the wordes following he bringeth in this Text. u Luc. 9. 50. Forbid him not for he that is not against us is with us By which hee overthroweth the maine argument of the adverse parties who helde That the things of Christ could not bee had out of the Church And in his answer to this question whether it were better to baptise or not to baptise such he hath these words x Recurrens ad illam stateram dominicam ubi non ex humano sensu sed authoritate divinà return momenta pensantur invenio de â—â—raque te Domini sententiam Aug. l. 2. de bapt cont Donat c. 14. Looking to the divine measure that is the Scripture whereby things are measured by divine authoritie and not by humane opinion I finde the judgment of the Lord concerning both And he concludeth this question with these words y Perspectis Scripturarum testimonijs potest etiam dici quod veritas declaravit hoc sequimur Aug. l. 4. de bapt cont Donat. c 7. Having searched the testimonies of the Scriptures I may say we follow that which the truth declareth Thus it appeareth by the judgment of S. Augustine that the point of doctrine is written although for point of practise we reade nothing in the writings of the Apostles 7. That the holy Ghost is to be adored and that the Father is unbegotten and unborne I beleive those as the Articles of my faith but I will never beleive him that saith * Aug. cont Maximinum l. 3. c. 3. S. Augustine held them to be unwritten articles These words The holy Ghost is to be adored The Father is unbegotten I confesse are not written verbatim yet there are other words written which doe import the same and are equivalent unto them And may we not understand some words which we reade not out of those words which we reade saith S. Augustine a In verbis Scripturarum non est Evangeliuâ— sed in sensu Hicroâ—â—m in Galat. c. 1. The words are not the Gospell but the sense of Scripture is the Gospell saith S. Hierome So I Reply pag. 119 may say the forme of words is not the article of faith but the thing signified by those words else the Church believed not these two articles untill this forme of words was z Quasi non ex ijs quae legimus aliqua etiam quae non legimus intelligamus Aug. ibidem used The holy Ghost is to be adored The Father is unborne As for the article of faith signified by these words The holy Ghost is to be adored S. Augustine prooveth it out of the Scriptures in which it is written in an other forme of words b Glorificate ergo Deum in corpore vestro ubi delucidè ostend it Deum esse spiritum sanctum glorificandum scilicet in corpore nostro Aug. cont Maxim l. 3. c. â—1 Glorifie therefore God in your body this evidently declareth that the holy Ghost is God and that he must be glorified in our bodies saith S. Augustine And againe c Glorifieate Deum portate in corpore vestro Quem Deum nisi Spiritum sanctum cujus corpora nostra dixerit esse templum Aug. epist 66. Glorifie God in your body whom doth he meane but the holy Ghost whose temple he calleth our bodies And concerning the words Coessentiall Vnbegotten and the like hee saith d Etiasi vocabula ista ibi non inveniuntur fieri potest ut illud inveniamus cui haec vocabula rectè adhibita indicentur Aug. epist 174. Although those words are not found in Scripture yet we may finde that which is intended by those words This then was the opinion of S. Augustine that the doctrine signified by those words was written in other words although those words themselves were not written And as S. Augustine answereth Pascentius the Arian so I may answere the Iesuite e Quid contentiosius est quaÌ„ ubi de re constat certare de nomine Aug. ibidem What is more contentious then to strive about words when the thing meant by them is manifest 8. It is not An other point of faith which S. Augustine handleth in the next testimony but the point of rebaptization * Aug. de unit Eccles c. 19. This neither of us both can finde written expressely and evidently in the Scripture And this is not spoken concerning the doctrine but concerning the practise in this point as appeareth by S. Augustines answer to the Heretickes demaund f Cum in scripturis non inveniamus aliquos ad Ecclesiam iam transisle ab Hereticâ— sicut ego dico aut sicuâ— tu dicis esse succeptos Aug. ibidem Seeing now we finde not any in the Scriptures to haue for saken the Heretickes and come home to the Church and to have beene received either as I say or as you say This point of fact may well be distinguished from the point of faith the doctrine may be written though Reply the practise is not written Howsoever we graunt it that the practise is not written neither is the doctrine written expressely and evidently That the baptised by Heretickes shall not be rebaptised Yet S. Augustine from most certain principles and by most evident consequences out of the holy Scripture concludeth the doctrine of this point The praâ—tise of the Church herein being according unto the truth of Scripture S. Augustinâ— might very well oppose the practise of the Church against the Heretick tel him * Aug. â—bidem Thou must beleeve the Câ—urch which if thou refuse to doe thou doest not oppose thy selfâ— against me or against man but Reply even against our Saviour himselfe to thy everlasting damnation The baptisme of Children of which S. Augustine writeth in the next testimony is no unwritten doctrine but a point established likewise both by the authority of the Scriptures and of the Church and S. Augustine did well to declare the authority of the Scriptures and of the Church in this point saying * Aug. serm 14. de verb. Apost Such force hath the authority Reply of the Church and the fixed rule of truth that is the Scripture against this bulwarke against this impregnable wall who so advanceth himselfe he shall be broken and burst in peeces As this is most truely affirmed by S. Augustine so it is as impertinently alledged by the Iesuite Reply Is it not recorded in the Acts of the Apostles that * Act. 1. 3 Christ after his passion shewed himselfe alive to his Apostles being seene
Scriptures and the Fathers and finde this for truth that Christ and his Apostles taught no unwritten Traditions If they did so what is this to the purpose unlesse the Iesuite can proove that the unwritten Traditions of the Romane Church are the same which Christ and his Apostles delivered They pretend that they are so so they doe in their miracles which are but coozening and juggling trickes of Leiger de maine so they doe in their reliques which are but grand impostures as the Angell Gabriels feathers our Ladyes smocke S. Peters chayne and the like these I beleeve are as true reliques from them as their Traditions are the same which Christ and his Apostles taught And as they are so is their authoritie which is the subject of his next Section wherein wee are to examine SECT III. VVhether unwritten Traditions are of equall authoritie with the written word 1. NOne but a Non ens would say that a Non ens can be of equall authority with the written word when as Bellarmine confesseth that a Bellarm. de â—erâ—o Dei l. 4. c. â— All Traditions are not of equall authority among themselves but without any distinction whatsoever this Iesuite would have them all to be of the same authority among themselves and of the same authority with the written word and the truth is they are no more worthy to be compared with the written word then b Ier. 13. 28. chaffe with wheat then drosse with c Is 1. â—2 silver The Iesuite hath already granted this * pag. 116. That the rites and ordinances of the Church are grounded only upon humane right and now he contradicteth the same that they are of divine right even equall with the written word and for this opinion he Reply p. 120. boasteth of Plaine Scripture and the uniforme consent of ancient Fathers It is no new thing to heare the enemies of the truth clayming the Scripture and the Fathers to be theirs after the same manner the Heretickes boasted that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 5. hist c. 27. The Fathers and the Apostles held taught the same things which they said First let us heare his plaine Scripture * â— Thes â— 15. Therefore brethren stand fast and hold the Traditions which you have beene taught whether by word or by our Epistle This Text is no lesse then ten times alledged by him and once for all I returne this Answer to it Those Traditions are Reply pag. 121. written and not unwritten Doctrines S. Paul declareth his continuall practise e Act. 26. 22. Hee witnessed both to small and great and therefore to the Thessalonians none other things then those which Moses and the Prophets did say His doctrine delivered at Thessalonica was taken f Act. 17. 2. out of the Scriptures And suppose it was not written in the Olde Testament yet it might be written in the New by himselfe or by some other of the Apostles What he taught the Philippians by word of mouth the g Philip. 3. 1. same things he wrote afterwards unto them in his Epistle And unto the Thessalonians he wrote those things h 2. Thess 2. 5. which he first told them and i 2. Thess 3. 10. which he first commanded them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle signifieth aswell both as whether and it is not onely disjunctive but very k 1. Cor. â—1â— 1â— c. 15. 11. Coloss 1. 20 Rom. 14. 8. oft conjunctive By which the meaning of the Apostle is declared to be this Holde fast the Traditions or the doctrines which have beene taught you both by word of mouth by Epistle The matter taught was the same although the manner of teaching was different both by word of mouth and by Epistle S. Ambrose expoundeth it thus l In Traditione Evangelij standum ac perseverandum monet Ambros in 2. Thess He admonisheth them to stand to persevere in the Tradition of the Gospell And Gretzer your Great Sire defending Bellarmine defendeth this interpretation that it might be the same doctrine which S. Paul delivered by word of mouth and by Epistle and giveth this instance for it m Sicut eadem fides quae confirmata olim fuit per Circumcisionem Pascha quae nuÌ„c coÌ„firmatur per Baptismum Coenam Gretz defens Bellarm. l. 4. c. 5 Even as it was the same faith which was formerly confirmed by Circumcision and the Passeover which is now confirmed by Baptisme and the Lords Supper It is most manifest by the precedent words that the Apostle speaketh of such Traditions as helpe to keepe out u 2. Thess 2. 3. The man of sinne the sonne of perdition It cannot then be that he should speake of unwritten Traditions because Popish Traditions are the onely key to let him in 2. To prove the uniforme consent of the Fathers he first alledgeth S. Chrysostome * Chrysost in â— Thess By this saying of S. Paul it is manifest saith S. Chrysostome that the Apostles did not Reply pag. 121. deliver all things by their Epistle but that they delivered many things without writing which are as worthie to be beleeved as those things which they left written We yeeld unto this that the Apostles have not delivered all things by writing And I will graunt more unto the Iesuite that the Apostles have not delivered all things by Epistle or by word of mouth which are and may be observed in the Church as all the rites and ceremonies of it and those are the things of which S. Chrysostome speaketh of things indifferent Concerning necessary things writing upon the same Chapter these are his words o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3 in 2. Thes â— All things are cleare and true which are in the holy Scriptures all necessary things are manifest But that those things which are not necessary and are delivered without writing should be as worthy of faith as those things which are written this is one of his many hyperbolicall speeches it is rather a flourish of his Rhetoricke then a truth in Divinity S. Basil saith * Basil de Spirit Sanct. c. 29. I hold it to be an Apostolicall doctrine that Reply we adhere unto unwritten Traditions in proofe whereof he alleadgeth Scripture The Author is suspected but I passe by that for the present I hold with the Author that it is fit to yeeld unto such unwritten Traditions as he writeth of and those are onely rituall and not doctrinall Unto these we doe yeeld not as unto the word of God which is of divine power and abideth for ever but as to the Lawes of men which are of humane right and mutable according unto time place And in proofe of the lawfull use of those we oft cite Scripture as that Author doth In the next place he alledgeth * That of Epiphan is answered Sect. 2d. Divis 10. lit â— S. Hierome
fabulous Novelties then Epiphanius especially in Genealogies into which it is probable he was misledde thorough his over-much love of historicall Traditions He taketh upon him to tell who was * Heracles and Astaroth Melchizedecks Father and Mother and who were the wives of * Sanue Asura Barthenoâ— Cain Seth and Noah These were some of his fabulous Novelties grounded upon Tradition without any authority of Scripture for which he deserveth to be censured We are willing rather to cover then to discover the nakednesse of this Father and therefore favourably interpret his words that The Traditions of the Apostles that is their preaching and The succession of true doctrine both which are the same with the Scriptures are the limites of the Church and the boundes of our faith This is consonant with the doctrine of other Fathers m â—criptura est murns adamantinus circum vallenâ—â—eclefiam Chrysoft l. 4. de Sacerdot The Scripture sayth Chrysostome is an adamantine wall environing the Church The Church saith Hierome n Ecclesia non egressa est de fiâ—â—bus suis id est de Scripturis sanctis Hieroâ— l â— c. â— in Mich. is not gone out of her bounds that is out of the holy Scriptures Irenaeus telleth us first that * Iren l. 3. c. 2. Heretickes cannot possibly be convinced by onely Scripture 5. I tell you that you belye this Father this is all that hee saith When Heretickes are convinced by the Scriptures Reply they beginne to accuse the Scriptures Heresie hath alwayes an obstinacie joyned with it this obstinacie and not the insufficiencie of Scripture made the Heretickes not submit unto it S. Steven convinced the Iewes by the Scriptures and so did S. Paul the Athenians yet malice made the Iewes to o Act. 7. 34. Gnash with their teeth at the one and obstinacie caused the Athenians to p Act. 17. 18. rayle upon the other The Scripture is sufficient to convince the whole rabblement of Iesuites although they doe as those Heretickes did accuse it of insufficiencie when as they are convicted by it If the Scripture be not sufficient to convince Heretickes because they raile upon it by the same reason they cannot be convinced by Tradition for Irenaeus sheweth that they did * Iren ibidem likewise oppose Tradition And that they would neither yeeld to Tradition nor to Scripture Irenaus had a better opinion of Scripture then the Romanists have he spent three Bookes in his arguments taken from Scripture against the Heretickes and not three Chapters in his arguments taken from Tradition Erasmus therefore well observeth it q Solis Scripturarum praesidiis pugâ—âsse Iâ—enâ—um adversus catervam Hâ—reticorum Erasâ—â— in Epist ad Triden Epist Iren. praeâ—â—â—â— That Irenaent fought against the roote of Heretickes onely with the strength of Scripture Afterwards reckoning up the Bishoppes of Rome from S. Peter to Elentherius who sate in his time thereby to shewe that there was in the Church a continuall and orderly succession of Bishoppes by whome divine and Apostolicall Traditions were truely preserved There was doeth not proove that there is Reply Rome was once t Rom. 1. 8. famous for her faith but now her obstinacie and apostasie whereof shee was Å¿ Rom. 11. 21. forewarned is manifest and apparent I graunt that from the dayes of S. Peter untill the time of Eleutherius or Iranaeus the Church of Rome preserved Traditions But not such Traditions as are now observed in that Church that Church then was as ignorant of these late inventions as this now Church is wide from those Traditions In his second Chapter hee hath these golden Reply words they are in his fourth Chapter Seeing that these demonstrations are so great wee must not seeke for that truth amongst others which we may easily finde out in the Church By others he meaneth the Valentinians the Marcionists and those Heretickes against whom he disputeth amongst these we must not seeke for the truth Where then In the Church Must we not therefore seeke it in the Scriptures This is to extract drosse out of Irenaeus his gold Is the Church without Scripture And if we finde truth in the Church can we not therefore finde it in the Scripture * Iren ibidem Seeing that the Apostles have laid up fully in her as in a Reply rich store-house all whatsoever belongeth to the truth The preaching and writings of the Apostles which are the same for substance of doctrine are the endlesse treasure laide up in the Church as in a rich store-house These are * Iren. ibidem The things of the Church which wee must love this is the Tradition of truth which wee must lay hould of Namely of the truth preached by the Apostles delivered unto the Church in the Scripture and preserved in the Church this kinde of Tradition Irenaeus commenmendeth by this kinde of Tradition hee condemned the Heretickes and this kinde of Tradition is not of unwritten but of written doctrines even of such doctrines as were coÌ„tradicted by those Hereticks who erred in points of written doctrines * Iren ibidem What if there were a controversie in some small point it selfe must wee not make recourse unto those most auncient Churches and receive from them what wee holde to be certaine and undoubted Not onely in small but even in the greatest Controversies wee collect the testimonies of antiquity wee enquire what the Primitive Church hath taught even as we doe in this great Controversie of unwritten Traditions and we finde that the Primitive Church taught as we teach and therefore we holde it as certaine and undoubted that unwritten Traditions are to bee rejected But the last wordes of Irenaeus * This is answered Sect. â— D. â— What if the Apostles had not left us the Scriptures â—â—written should wee not then bee obliged to follow the rule of Tradition delivered by them unto those with whom they left the Churches in charge These sayth the Iesuite put us in minde of tâ—at I dare say which never came into Irenaeus his minde That the Apostles delivered some things onely to certaine persons which they would not have layde open unto all by writing This is to corrupt Irenaus to sophisticate his golden wordes and to turne them into drosse there is nothing in Irenaeus sounding like unto this but I see as the foole thinketh so the bell tincketh If the Apostles had not written then there had beene unwritten doctrines and now seeing the Apostles have written must there needes be still unwritten doctrines Irenaeus never knew other doctrine delivered by the rule of Tradition then is contained in the Scriptures So Paul to Timothy * â— Tim. 2. 1. Thou therefore my sonne bee Reply p. 1â—5 strong in the grace that is in Christ Iesus and the things that thou hast heard of mee by many witnesses the same commit thou to faithfull men who shal be able to teach others also Here
5. quaestâ— 5. ar 1. There are Principles plainely laid downe in Scripture which are the grounds of many other articles as of two natures and one person in Christ and of the necessity of the baptisme of Children c and of many other doctrines not expressely written and yet firmely drawne from Scripture Such aâ—e many other points as that of the consubstantialitie Reply pag. 126 of the Sonne with the Father The proceeding of the Holy Ghost from the Father and the Sonne as from one beginning That the Father is unbegotten 12. These three points which concerne the glorious Trinity Father Sonne and Holy Ghost we beleeve them to be articles of our faith and to be written though not formally yet virtually in the Scriptures and it may be that the spirit of contention moveth the Iesuite to strive about the forme of words and not about the forme of doctrine contained in those words unbegotten consubstantiall c S. Augustine disputing about the same words saith * Quid enim contentiosiue quam ubi dâ—re constat certare de nomine August ad Pascent Arian Epist 174. What is contention if this be not to strive about words when we agree about the thing The words themselves are not the points of faith the Church beleeved the same points of faith before the same words were used but the doctrines contained in those words are the points of faith And if he will say the doctrines are not written because the words are not written he may aswell say the Trinity of Persons and the Vnitie of Essence are unwritten doctrines because the words Trinity and Vnity are not written It is the doctrine of Devils first to teach that these things are not written that so men may doubt of them and after deny them What a gappe is here layd open to let in Paganisme Atheisme Iudaisme and sundry sorts of heresies Let him then recant his error least he be burnt for an Hereticke Bellarmine makeâ—h a better confession saying y Retinentur à nobisilla nomina Essentia Homousios Hypostasis Persona c quia etsi in Scripturis non â—abentur â—amen habentuâ— corum semina â—quivalentia Bellann de Christo l. 2. c. 2 We retaine these words Essence Consubstantiall Hypostasis Person c because we finde words which are aquivalent unto them in Scripture although the Scripture doth not containe these same words That of the Consubstantiality of the Sonne with the Father is proved out of the Scriptures by Tertullian in a z Tertul. adâ— Praxâ—am treatise written for that purpose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor Dialog â— For this we will produce demonstrations out of the holy Scripture saith Theodor. â— disputing against Arius concerning this point b Quomo â—o dicis in Scripturis Hoâ—ousion non inveniâ—i quasi aliud â—it Homousion quam quod dicit Ego de Patre exivi et Ego Pater unum sumus Ambrosâ— de fide cont Arianâ— c. 5. How doest thou say saith Ambrose the word Consubstantiall is not found in the Scriptures as if Consubstantiall were any thing but this I came forth from the Fathâ—r And I and the Father are one c Adverâ—us impietatem Haereticorum Paâ—res novum nomen condiderunt Homousion sed non rem novam tali nomine signaverunt Hoc enim vocatur Homousion quod est Ego Pater unum sumus unius videlicet ejusdenque substantiae August tract 97. in Ioh To crosse the impietie of the Heretickes the Fathers invented a new word Consubstantiall but that new word signified no new thing For Consubstantiall and this is all one I and the Father are one to wit one in substance saith S. Augustine And he urgeth the Arians to consider this d August Epist 174. If any where in Scripture they can finde two called one who are not one in substance And againe hee provoketh them to try this point not by any e August cont Maximin l. 3. c 14. Councell but by Scripture And Bellarmine telleth us hee had good reason to doe so f Quia in illis quâ—â—ionibus exstabant in Scripturis clarisâ—ima testimonia Bellarm de verbo Dei l. 4. c 11. Because in that question the Scripture afforded most evident testimonies That the Holy Ghost proceedeth from the Father and the Sonne S. Augustine in sundry places proveth it by the Scriptures g Cum per Scripturarum Sacraruâ— testimonia docuissem de urroâ— procedere Spiritum Sanctum August de Trinit l. 15. c. 27. Seeing that I have taught saith he that the Holy Ghost proceedeth from them both And againe h Spiritum Sanctum esse Patris Filiâ— a Patre Filio mitti atque procedeâ—e ab utâ—oque sanctae Scripturae testimonijs clatius demonstremus Aug Tract 99. in Ioh. That the Holy Ghost is of the Father and of the Sonne and is sent forth from the Father and the Sonne and that hee proceedeth from them both let us demonstrate it more clearely by the testimonies of holy Scripture And this point Bellarmine prooveth by i Bellarma de christ l. â— c. â—â— Scripture And that the Holy Ghost proceedeth from them both as from one beginning this is not expressely written yet by undeniable consequence it is gathered out of Scripture Petrus Damianus useth this argument k Cum Filius dicit Ego Pater unum sumus Quomodo potest Spiritus Sanctus ab eo quod unum est procedere non procedere Pet Damian l. 3. Epist 1. Seeing the Sonne saith I and the Father are one How can the Holy Ghost proceede from that which is one and likewise not proceede l Melch Canus locorum l. â— c. 2. Melchiâ—r Canus reckoneth this among those things which without losse of Salvation may bee left doubtfull and a man may bee ignorant of And it is the last Article of Faith revealed to the Church yet not by unwritten Tradition but by firme consequence out of the written word That the Father is unbegotten is likewise a written doctrine for though the word unbegotten is not written yet the doctrine taught us by that word is written and wee dispute not of words but of doctrines That the mother of God remained a perpetuall Virgin Reply pag. â—â—6 13. We say with S. Augustine m August de natur grat c. 36. Wee are not willing to move any question about the mother of God for the honour wee beare unto her Sonne But seeing wee must declare what wee thinke wee thinke her to be a blessed Virgin because the Scripture doth not teach the contrary and because wee are commaunded to hold those things which are of n Phil 4. 8. good report If it bee an unwritten Tradition then S. Ambrose was mistaken who alledged this text to prove it o Ezek. 44. 2. Ambros epist 81. This gate shal be shut and shall not be opened and no man shall enter by it because the
Lord God of Israel hath entred by it And so are many of our Adversaries who defend that shee vowed perpetuall virginity by these words p Luc. 1. 34. How shall this be seeing I know not man That Sunday ought to be kept holie Reply 14. This is a doctrine warranted by the Scripture S. Augustine thinketh that it was tipisied q August epist 1 9. ad â—anâ—aâ— â— 13. by the â—ight day appointed for Circumcision and that it was taught by Christs resurrection upon that day We finde in Scripture that it is called r Revel 1. 10. The Lords day and upon this Ribâ—â— observeth that I may oppose one Iesuite to another that which this Iesuite cannot see Å¿ Videmus hic etiam tempore Apostolorum Sabbathi solemnitatem mutatam esse in dieâ— Dominicum Riber in Apoc. c. 1. We see even here that in the times of the Apostles the Sabboth was changed into the Lords day We finde that day ordained by S. Paul for t 1. Cor. 16. 1. holy duties so Chrysostome Ambrose Remigius Primasius and many others expound that place And we find the observance of it u Act. â—0 7. by the Apostles themselves in preaching of the word and administring of the Sacrament upon that day That Easter day be celebrated alwayes upon Sunday Reply pag. 126. 15. It is a decent order in the Church to observe the feast of Easter and there is no day fitter then Sunday for it but we deny the observing of it upon Sunday upon another day or upon any day to be a point of faith It is only a custome or ordinance of the Church and therefore commeth not within the compasse of this Question x Controversia de die Paschatis diu â—eterum Ecclesias exercuit Socrat. l. 5. c. 22. This Question about Easter day saith Socrates troubled the Churches a long while The Churches of Asia unto which S. Iohn wrote pleaded his Tradition for the 14. day other Churches observed Sunday alledging the Tradition of Peter and Paul at the last it was determined in the Councell of Nice that it should be kept upon Sunday not as if it were a point of faith but because it was a decent order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c It is a comely order saith Constantine in his letters written to the Bishops that were absent which the Churches of the West North and South doe observe And Epiphanius saith of the Audians y Epiphan in Anacephal They are of the same faith in all things with the Catholicke Church And yet they kept the Passeover as did the Iewes And truely they that deny this to be sound Doctrine cannot Reply possibly have any sure ground for their Faith For how can they prove that they have any word of God at all but onely by the Tradition and authority of holy Church how will they know which bookes of Scripture be canonicall which not c How shall those Heretickes be disproved who denied the Canticles the foure Gospells c How shall those five Gospels attributed unto Thady Thomas Barnabe Bartholomew and Andrew be disproved c but by the authority of the Church Why then doth he condemne such Traditions 16. Such Traditions we condemne not In the stateing of this Question it doth appeare that we allow modum tradendi the manner of delivery of the volume of Gods written word by the authority or testimony of the Church and all this concerneth the manner of deliverie In this the Iesuite not onely belyeth our Doctrine but also shrinketh from the Question hee should prove that unwritten Traditions are the word of God but he goeth about to prove that by an unwritten Tradition namely by the authority and testimony of the Church a man may know that there is a word of God and which bookes are the word of God and which are not All Questions are not to be disputed of saith z Aristot l. 1. Topic. c. 9. Aristotle Of all things this is most sure and ought to be beleeved that the Scripture is the word of God As he that a Hebâ— 11. 6. Will come to God must first beleeve that God is so he that will come to the knowledge of Gods word must first beleeve that there is a word of God and that the Scripture is this word To doubt of this is to deny a most sure principle and to dispute of this is to take away the very ground of this Question If this Question were given Whether Heaven covereth all things if the opponent should argue thus It doth not cover it selfe therefore it doth not cover all things Wee would judge him a sillie Sophister The trifling Iesuite disputeth after the same manner The Scripture doth not discover all points of faith because it doth not discover it selfe to be the word of God But this point is excepted by the Question it selfe for when the Scripture saith b 1. Cor. 15. 27. That all things are put downe under him it is manifest that he is excepted which did put downe all things under him So when we say that the Scripture declareth all points of faith it is manifest that this is excepted it needeth not declare it selfe to be the Scripture or the word of God As the first good is to beloved for it selfe so the first truth is to be beleeved for it selfe saith c Aquinas in Prolog in sent Aquinas The Scriptures are accounted among those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beleeved for themselves yea they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most worthy of beleife being like Principles in an Art which oportet discentem credere the Learner must beleeve as d Basil in Psal 115. Bafill saith So that in this disputation this must be datum a thing granted and taken pro concesso that the Scripture is the word of God e August Confessâ—l 6. c. 5. Heare them not saith S. Augustine who demaund How doe you know the Scripture to be the word of God for that is a thing to be beleeved Yet we wil be content to answere this foolish demaund and to shew by what meanes we know which bookes are canonicall and which are counterfeit We know the Scriptures to be the word of God by those arguments which we finde in them They neede not testify for themselves but it is to be presupposed as a pracognitum that they are the word of God yet they beare witnesse for themselves The Scripture is a witnesse to it selfe saith f Testis est ipsa Scriptura Bellarm de verb Dei â— 1 c. 2. Bellarmine g Humana dicta argumentis testibus cgeâ—â— Dâ—i auâ—em sermo ipse sibi testis est Salvian de gubernatâ— Dei Humane sayings saith Salvian neede arguments and witnesses but the word of God is a witnesse to it selfe h Scotus in prolog in l. 1. sent q. â— Scotus proveth it by eight arguments taken out of the Scripture it selfe the
It is a diabolicall spirit that thinketh that any one thing from God should be without the authority of holy Scripture saith Theophilus of Alexandria The Secular Priests say that Iesuites are d Quodlibet 3. art 3. Statists Atheists Iudasses Others say that their denomination from * Vt à luce lucus dictus ut homo est bâ—mo pictus siâ— Ã Iesu Iesuita Iesu ita is a contrarie for they are more like Esauites Gehezites or Iebusites And I may say the Devill is an invisible Iesuite Iesuites are visible Devils yet they wil be men of God Secondly where is it found that all this counsell of God was â—ver yet written or that S. Paul in this place doth not speake aswell of the unwritten word as of the written word and counsell of God 13. We finde that S. Paul submitted all his doctrine to Reply be e Act. 17. 11. tryed by the Scriptures that he preached nothing but what f â— 2â— 22. was written and that making confession of his faith he saith g c. 24. 14. I beleeve all things which are written and if he had beleeved unwritten Traditions he would have added and I beleeve all the unwritten Traditions but seeing he beleived none of these how can he speak of an unwritten word of God The word of God is not like to a sick mans â—â—ncupative will of which some is written some is unwritteÌ„ only delivered by word of mouth but it is a perfect wil testament it needes not additioÌ„ of things unwritten Thirdly by all Scripture the Apostle meaneth onely the old Reply pag. 133 Testament He then that is well seene in the old Testament alone hath he knowledge of the whole counsell of God 14. In the eight division of this Section we have shewed the contrary but suppose the Apostles meaning is so what doth it make for the Iesuit David had but a part of the old Testament to be his h Ps 11 〈◊〉 â—4 Counseller yet he confesseth that it was so large that he could see i Vers â—6 no end of the perfection of it that by it k Vers 99. he had more understanding then all his teachers and that by it hee l Vers 101. refrained his foot from every evill way thus by it alone he understood the whole counsel of God Againe when the Apostle saith All Scripture the particle Reply All signifieth distributively every parcell of the Scripture not the whole Scripture together collectively but our Adversary will not say that every books of holy Scripture yea every parcell of a booke or chapter is able to instruct the minister of Gods word perfectly 15. This is Ad paucarespicere to stop one gap and to open ten for it overthroweth all his distinctions 1. That of mediate and immediate sufficiencie for every parcell of every Chapter of Scripture hath not a mediate sufficiencie it selfe to make us wise by sending us unto Christ neither doth every parcell send us unto the Church from her to learne Traditions 2. That of counsell written and unwritten for every parcell of every Chapter doth not containe all the written counsell 3. That of profitablenesse and sufficiencie for every parcell of a Chapter is not profitable it selfe for those foure uses to teach reprove correct and instruct 4. That of the man of God a godly man for every parcell is not profitable to enable a godly man to every good work This is to grant us more then wee desire that every parcell of Scripture is profitable for these foure uses how much more then is the whole Canon of Scripture profitable unto the same The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Scripture are taken heere for the whole body or Canon of Scripture In the same sense Athanasius useth the same words when he saith m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas in Syâ—op All Scripture or the whole Scripture translate it as you please of us Christians is inspired of God and then he addeth and containeth certaine bookes contained in a certaine Canon Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Athanasius is taken for the whole Canon and not for every parcell for every parcell hath not certaine bookes Omnis id est totâ— is the usuall note upon this place but Estius is most plain n Non id velle Apostolum quod una quâ—â—que pars Scripturâ—â— sit utilis â—d istâ— quatuoâ— hic â—nim sensus liq â—do salsus est sed quod in universa Scriptura 〈◊〉 quatuor utilitates reperiantur Guil. â—stius professor Duaâ— The Apostles meaning is not this that every parcell of Scripture is profitable for these foure for this sense is manifestly false but that these foure profites are found in the whole Scripture Heere the Iesuite insultingly taxeth us for minching mangling and chopping of the Scripture when himselfe is guilty of the same of chopping the whole Scripture into severall parcells of a booke and of a Chapter Moreover he seemeth to inferre a sufficiencie where mention Reply p. 133. is made onely of a profitablenes All divine Scripture saith S. Paul is profitable to teach Hence our Answerer deduceth that nothing else is requisite to teach 16. The Iesuite dealeth not sincerely with his Answerer when he not onely seemeth to chop but doth mangle this argument as he did formerly the Scriptures S. Paul saith The man of God may bee perfectly instructed to every good worke by the Scriptures Hence the Answerer inferreth That there is no other word of God which the man of God who must declare the whole counsell of God is bound to teach S. Paul setteth forth at large the profitablenesse of the Scripture for foure uses to teach to reprove to correct and to instruct and sheweth how fully and sufficiently it doth these even that the man of God may bee perfectly instructed to every good worke But the Iesuite repeating the words of S. Paul diminisheth the profitablenesse of the Scripture onely accounting it profitable to teach and explaineth this of sending us unto Christ and Christs sending us to his disciples and the Disciples bidding as to hold fast unwritten Traditions If this be all the profitablenesse of the Scripture then there is little sufficiencie in it but this is not the profitablenesse of which the Apostle speaketh for All Scripture that is as the Iesuite expoundeth it every parcell of a booke and of a Chapter doth not send us unto Christ Christ unto his Disciples and the Disciples unto unwritten Traditions Neither doth the Answerer inferre a sufficiencie from a bare profitablenes the word Profitablenes or sufficiencie is not at all in his argument neither doth he say Therefore nothing else is requisite to teach for this is manifestly false Let the Scriptures be never so profitable and sufficient yet some thing else is required to teach there is required a * Act. 8. 31. Rom. 10. 14. Teacher yea though unwritten Traditions were admitted yet
is lost contained onely leviora things of litle account Å¿ Si canonici ejusmodi libri extitissent ecclesia non fuisset depositi sibi traditi à Deo fidelis custos juxta illud 1. Tim. 6. oh Timoth depositum custodi c. Salmeron prolog 9 caâ— 4 If these bookes saith Salmeron had beene canonicall the Church had not beene a faithfull keeper of that which God committed to her according to that oh Timothie keepe that which is committed to thee It cannot then stand with the care of the Church which is Custes Rotulorum the keeper of Gods oracles that any booke of holy Scripture should be lost t Staplet Defens occles author cont Whitak l. 2. c. 1 It cannot stand with the providence of God which never faileth in things necessary to salvation saith Stapleton And he addeth That the Church is as much to bee blamed if she should lose a booke of Scripture as if she should lose a Sacrament But that we may wrestle the Iesuite with his wrestling argument let him answer this God by his providence and the Church by her care hath preserved the volume of the written word whole and intire so that not one booke of it is lost but many volumes of unwritten Traditions are lost and perished witnesse the five bookes which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church the which the * Sect. 2. Iesuite alledgeth against us And the booke written by Clemens Alexandrinus of the same subject neither is the Iesuite able to tell us what particular Traditions were contained in these bookes with us therfore the rule of saith remaineth whole intire but part of their rule is lost and perished And thus our Doctrine stands firme and sure notwithstanding all the shifts and cunning windings of this Iesuite there is in the Church perfectio integralis of the whole volume of Scripture not one booke of it is lost and there is in the Scripture perfectio finalis for the Church not one point of faith nor one good worke is there but it may be learned by the Scriptures This one testimony of S. Paul I preferre before the testimony of any Father yet because our Adversaries being convinced by the Scriptures give out that the Fathers are theirs as the Iewes did u Ioh. 8. 39. that Abraham is our Father Wee will therefore bee content to put our selves to be tryed by God and the Countrie not onely by the Scriptures but also by the Fathers whose verdict is returned in the next Section SECT VI. VVherein the Iesuite produceth senselesse exceptions against the Iury of the Fathers giving their verdict against him YOur Masters have told you that you disagree Reply p. 135. from the Doctrine generally received by the Fathers 1. I could tell you if it were not for manners sake that you lye notoriously You read this on the backeside of Constantine his Donation or of some of your golden legends for I am sure none of our Writers tell us so Name one if you can among our many Writers that doth acknowledge our disagreement from the Doctrine generally received by the Fathers in this point and if you cannot wee may easily judge how you will deale with the auncient Fathers when you deale thus with our late writers This is but a Iesuiticall fiction and it is evident that all our writers in combating with you about unwritten Traditions have fought against you at this weapon and have brought into the feild these champions of the truth helping to bring downe to the ground the Tower of Babel this sort of unwritten Traditions 2. Tertullian is the foreman of the Iury concerning whom the Answerer confesseth That hee was an earnest advocate for rituall Traditions unwritten and for doctrinall Traditions written c. In the opinion of the Iesuite this distinction of Rituall and Doctrinall Traditions serveth to no purpose It serveth for the true stateing of this Question It discovereth the Iesuites false stateing of this Question of Rituall Traditions onely And it sheweth his folly in heaping up a number of Fathers defending rituall Traditions unwritten for such are allowed in our Church But why serveth it to no purpose Because both of them may be Apostolicall Reply pag. 135 and are to be regarded as the written word and worthy of the same faith being delivered to the Church by the same Authors Are there no Rituall Ecclesiasticall Traditions to which you give the same credit and authority as to the written word Can those be Apostolicall Or were they delivered to the Church by the Apostles And although all Rituall Traditions were from the Apostles yet they are not to be regarded as the written word All that the Pope saith is not to be regarded as his Cathedrall voyce All that his Majesty saith is not to be regarded as his lawes and statutes The authority of things delivered may bee different although they be delivered by the same authors * Sect. 1. Divil â— the intention of the deliverer or the dignitie of the matter delivered may make the thing delivered more worthy of faith for this is certaine there may be a proposition beleeved in respect of the Author delivering yet the matter delivered may be not worthy to be an article of our faith Yet Tertullian having to deale with Hermogenes the Hereticke in a question concerning the faith presseth him with Answer the argument ab authoritate negativè * Tertul. advers Hermog â— 22. Whether all things were made of any subject matter I have as yet read no where let those of Hermogenes his shop shew that it is written If it be not written let him feare that wâ—e which is allotted to such as adde or take away The Iesuite painteth out an answer unto this and coloureth it with false glosses as if hee had gotten some relicks out of Hermogenes his painting shop It would be too tedious to lay downe all his wordes but the summe is this First this is no thing against us unlesse we should hold that Reply pag. 136. all points of faith are to bee proved by unwritten Tradition onely and none at all by Scripture For what if he presse the Hereticke Hermogenes in one point with the argument ab authoritate negativè must it follow that therefore he thought all points might be proved in the like manner The boyes of the Logicke Schoole doe know that an Inference universall is absurdly deduced from particular Premisses Hath not the Iesuite told us * pag. 126. They that deny unwritten Tradition can have no sure ground for their faith The Popes infallibility is the α and ω the formall reason and onely perswasive demonstration of a Papists faith for although materiale fidei the thing which he beleeveth be a written Doctrine yet firmale fiaei or ratio credendi the reason why he beleeveth it is because the Pope saith it He will not beleeve that there is a written word
an other to teach that the bookes of the Fathers are to be compared with the Scripture If the Iesuit would say no more of unwritten Traditions then Athanasius saith of the books of the Fathers then the coÌ„troversy were ended for you see he brings not the commentary into the Text but distinguisheth between the coÌ„mentary the Text you make no difference between the one the other but make the interpretation Pag. 124. as authenticall as the Text even as S. Iohns Gospel He attributeth unto the scriptures the sufficiency to discover al truth to be learned to the Fathers the interpretatioÌ„ of Scripture as an help that the same truth may be more easily learned you attribute to the Scriptures a sufficiency only to teach some truths not all truths which are to be learned teach that those truths must be taught by unwritten Traditions Vnwritten Traditions are not therfore only interpretations of Scripture but even additions to it In the last place he objecteth out of Athanasius in this manner Athanasius disputing against the Arians did most frequently Reply p. 119. beate them downe with the authority of the Church of unwritten Traditions Yea hee thought it * Athanas Epist ad Epicteâ— sufficient for their confutation to tell them without any more adoe that their Doctrine was not agreeable to that of the Catholickâ— Church nor yet was held by the Fathers of former ages I thinke it sufficient for your confutation to tell you Opâ—rtet mendacem esse memorem You told us even now in your second Answer That the Scripture was sufficient for the discovery of two truthes whereof one was this That Christ is truely God Did not the Arianâ— deny this article of faith And yet now you tell us That the Arians could not be everthrowne but onely by the help of unwritten Traditions Sir where was your memory when you wrote this Yet for your more full confutation I tell you that in the same Epistle hee saith The fâ—â—th confirmed in the Nicen Councell at which he was present according to the Scriptures was sufficient to beat downe the Arian Heresie And in an other place hee declareth his minde saying y Athanas in Exhort ad monach Let us thinke that the well ordered Canon is sufficient to attaine the knowledge of God And not onely by the Scriptures but likewise by the authority and Tradition of the Church that is the succession of the truth of this doctrine doth he confute them Now good Sr Wiseakers tell me in your wisdome If this holy Father had onely used the Tradition of the Church and not the authority of the Scriptures to beat downe the Arian Heresie would it follow that he could not beat it down by the Scriptures Doth the use of one meanes exclude the possibility of the other Because now we are beating down unwritten Traditions by the Fathers have we not or can we not therefore beat them down by the Scripture Seeing the Arians held such a wicked and manifestly perverse a doctrinâ— therefore saith this holy Father it is sufficient to tell them c. so we thinke it sufficient for confutation of unwritten Doctrines to tell you This Doctrinâ— is not agreeable to that of the Catholicke Church nor yet was held by the Fathers of former ages so farre are we from condemning the Doctrine of the Catholicke Church that by it we condemne this new Doctrine of unwritten Traditions Againe * Idem de decret Synod Nic. cont â—useb Let the Arians answer me if they can where doe Reply p. â—4â— they fiade in the Scriptures this solemne word by what reason doe they hold God to be unbegotten Behold we have evident demonstrations that this our Doctrine was delivered by Traditions from hand to hand by the Fathers We confesse with Athanasius that the wordes unbegotten or â—oessentiall are noâ— written but yet the Doctrine signifiâ—d by these words as we have * Sect. 4. Divis 1â— formerly shewed is written in other words Is the doctrine unwritten because the word is unwritten And is the Doctrine not taught in Scripture because it was preserved in the Church and delivered by Tradition from hand to hand â— Athanasius shall answere for us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Epistol de Senten Dionys con Ariaâ— Although I cannot find that word in the Scriptures yet gathering the Doctrine ouâ— of the Scriptures I knowe that hee that is the Sonne and the Word cannot be of an other substance then the Father Lastly * Idem in Epist ad ubique Orthodox The constitutions of the Church saith hee are no novelties lately brought in but they were delivered by our first Fathers Neither did our Faith now beginne but it descended from our Lord by his Disciples unto us When the Arian persecution was so hote against the Catholickes as that Athanasius was thrust out of his Bishoprick and an Arian by Simonie purchased it then this holy Father wrote this Epistle This made him complaine Reply p. 140. that the Constitutions of the Church were overthrowne and a new faith set up by these Intruders What doth this make for unwritten Traditions If it be because the Church hath Constitutions wee graunt it but these are nihil ad rem no points of faith If it be because our Faith descended from the Lord by his Disciples unto us wee graunt this likewise but what is this Even the forme of wholesome Doctrine contained in the Scriptures as it was taught first by the Disciples of our Lord and after preached vivâ voce by the Church Wee plead for the same Faith which was at onâ—e delivered unto the Saints We acknowledge no faith but that which from Christ by his Disciples is descended unto us And wee deny that the Church in after ages had any power to coyne a new Article of faith With you are the Novelties Traditions of a later invention not so old as from the time of Athanasius nor descended from our Lord by his Disciples You have coyned many new Articles of faith What will you say for your Ecclesiasticall Traditions which you make to be of the same faith authority with the written word By the judgement of Athanasius they cannot be points of faith Because our faith descendeth from the Lord by his Disciples unto us S. Ambrose * S. Ambros offi l 1 c. 23 The things which wee finde not in the Answer Scriptures how can we use them And againe * Idem in virgin instit c. 11. I read that hee is the first I read that he is not the second they who say hee is the second let them shew it by reading S. Ambrose instructing Churchmen how they ought to Reply p. 140. carry themselves in their conversation propoundeth the question whether they may use such pleasant mery jests in their speech as the Philosophers doe commend Whereunto he answereth negatively in these words The things which we find
not in Scripture how can we use them In which words he doth not condemne unwritten Traditions but disalloweth onely jests and light talke in Ecclesiasticall persons whose speech ought to be grave 6. If their light talke be condemned how then can rayling accusations and slanderous speeches against him that wrote so gravely against you beseeme a man of your coate The condemning of merry jests I confesse doth not condemne unwritten Traditions but the medium or argument which S. Ambrose useth against merry jests is as powerfull against unwritten Traditions Thus his argument is framed Whatsoever wee finde not in Scripture we are not to use but I may assume unwritten Traditions are no more found in Scripture then merry jests And therefore we must not use them Thus this learned Doctor condemneth not onely merry jests but also whatsoever is not written in the Scriptures And if in the things of least moment as in the forme of words he wold not have Ecclesiasticall persons goe beyond the limites of the Scripture how much more is it unlawful for them to passe the same bounds in the things of greatest moment as in points of faith and doctrines of salvation Vnto the other sentence of S. Ambrose he returneth his Answer in these words We reade that unwritten Traditions ought to be received Reply p. 141. we reade that they ought not to be rejected they that say they ought to be rejected let them shew it by reading This counterfeit answer is a silly shift It is not the voyce of Iacob but of Esau He still flyeth from the Fathers unto Scripture at which weapon he hath already received the foyle for defence of unwritten Traditions This discovereth that this great pillar of Popery hath no foundation to uphold it in the Scriptures or Fathers It is well * Hilar. l. 3. de Trinit saith S. Hilary that thou aâ—t content with those Answer things which are written And in another place * Idem l. 2. ad Constan Aug Reply pag. 141 he commendeth Constantius the Emperour for desiring the faith to bee ordered onely according to thâ—se things which are written We have often told you that our Traditions in particular are authorised by holy Scripture in as much as it doth send us unto the Church to learne them of her 7. A Iesuites affirmation is no confirmation I confesse you have oft tolde us so and we see that it is your only answere in all your distresses but if you did sweare it as oft as you tell it wee would not beleeve you because your Traditions are not the Traditions of which the Scripture speaketh neither is your Church the Church unto which the Scripture sendeth us There is onely a nominall agreement but a reall difference as betweene Simon Peter and Simon Magus Iudas the Apostle and Iudas the Traytor S. Basil * Basil ho. 29 advers calumn S. Trinit Beleeve those things which are written the Answer things which are not written seeke not S. Basil disputed against the Arian Heresie which denyed the Godhead of Christ Iesus concerning this saith he Beleâ—ve Reply pag. 141 those things which are written the things which are not written seeke not That is seeke not in what manner the Sonne was begotten of his Father Doest thou beleeve that he was begotten Seeke not how Where we see that he speaketh only of such things as concerne the manner how the Sonne was begotten of the eternall Father How can you apply this against Tradition Doe you not observe that this maketh more for Traditions then against them seeing that S. Basil â—ere confesseth of a point of faith to wit that the Sonne iâ— câ—â—ternall with the Father that it cannot be found written 8. Be it so that S. Basil writing of the manner how the Sonne was begotten of the Father saith concerning it The things which are not written seeke not Yet we may well apply this against unwritten Traditions He that beleeveth unwritten doctrines will never say seeke not those things which are not written But if any man were too curious in searching after secret things he would add this seeke not those things which are not written nor taught by unwritten Traditions Neither would any man rest satisfied with this answer if he did beleeve unwritten Traditions but hee might reply why should I not seeke after this though it be not written May not this aswell as many other mysteries be taught by unwritten Tradition The Iesuite forgetteth what he said before * Pag. 1â—9 That the Scriptures are sufficient to prove the Godhead of Christ And that S. Basil * Pag 141. alleadged this text to prove the same In the beginning was the word Yea not remembring his own exposition That S. Basil speaking of the manner how the Sonne was begotten saith seeke not that which is not written he now crosseth all this and telleth us This maketh for unwritten Traditions seeing that S. Basil here confesseth of a point of faith that the son is coeternall with the Father that it cannot be found written We know the maner is not written how the Son was begotten of the Father we are not able to comprehend that unspeakeable generation neither is the manner of it a point of faith But that the Son was begotten of the Father and that he is coeternall with the Father this is a point of faith and written in the Scriptures a Basil de fide The Scripture doth containe all the knowledg of that infinite Dâ—ity so far as such divine Mysteries may be comprehended by an humane nature in this life saith S. Basil * Basil de fide It is a manifest falling from the faith and an argument Answer of arrogancy either to reject any point of those things which are written or to bring in any of those things that are not written The Iesuite doubteth of that booke which wee can prove to be S. Basils but seeing upon better consideration he accepteth of the booke we will spare that labour and heare what he answereth to the matter S. Baâ—ill and the rest of the Fathers did hold that whatsoever was Reply pag. 142. delivered by Apostolicall Tradition unwritten was not absolutely and altogether out of the holy Scriptures no more then what the Embassadour having letters of credence from the King doth deliver is out of the said letters Royall but is virtually and mediately contâ—ined therein Wee dispute not against Apostolicall Traditions prove yours to be Apostolicall and we will receive them Is it not strange that this distinction of containing things â—â—diately and immediately should be sufficient to answere all the testimonies of the Fathers as that the Scripture containeth all things not immediately but mediately and yet none of the Fathers would ever expound their meaning to be so S. Basill compareth the Scripture unto b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil de virtut Psal in Prolo ad Psal An Apothecaries shop wherein
contradict any of these For if we goe about to reject such customes as are not delivered by writing accounting them to be of little force we shall unawares daâ—â—age the Gospell very much and bring the preaching thereof unto a bare name of words Neither are we content with such things onely as the Apostles or the Gospell doth expresse but we say many things both before consecration and after of great avayle for that Mysterie which we have received by Tradition without writing What a Bull-head is this to confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions and Doctrines as if they were the same whereas they differ very much S. Basil in the subsequent words distinguisheth them saying h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. Constitution is one thing Doctrin is another thing Constitutions are the ritâ—â— customes decrees or ceremonies of the Church so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated a i Luc. â— 1. dâ—creâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k â—phes â— 15â— ordinances Doctrines are the points of salvation perpetuall and not changeable as the Ceremonies are And in the very words alleadged S. Basil distinguisheth them for he saith not Vnwritten Traditions are Gospell but If we reject them and account them of no force we may daâ—â—age the Gospell and bring Preaching to a bare name We should soone see this if there were no Ecclesiasticall orders What kinde of prayers or preaching or administration of the Sacraments would there be if every man might be his own carver in these things Surely there would be a Babell of confusion Quot capita tot placita The Iesuite in favour of his cause corruptly translath S. Basil in this manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Doctrines and Institutions which are preached in the Church some of them wee have out of the written word and some out of the Tradition of the Apostles Whereas S. Basil is thus to be translated The Institutions and Doctrines which are preserved in the Church these that is the Doctrines wee have out of the written word those that is the Institutions we have by the Tradition of the Apostles So that the doctrine of S. Basâ—l in this differeth nothing from our doctrine That the unwritten things which come by Tradition are the rites ceremonies or institutions which are preserved in the Church of which sort he reckoneth these Signeing with the crosse praying towards the East standing in prayer betweene Easter and Pentecost thriâ—e dipping of the party baptised a certaine forme of prayer both before and after consecration These we confesse are not written but they all are Rituall Traditions and belong not to our controversie The Doctrines of which we dispute are taken out of the written word this is the doctrine of S. Baâ—il to which wee suâ—scribe There is one thing in that of S. Baâ—il which he uttered unadvisedly That both the Institutions and Doctrines had equall force unto Godlinesse But we must consider that S. Baâ—il being in the heat of disputation in defence of these orders of the Church spake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after being in more coole blood he speaketh like himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for having shewed that some things are given by word of mouth he sheweth that those were not necessary things saying l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem in Râ—â—ul coâ—tract can 1. Concerning thâ—se things which are given without writings the Apostle Paul hath given â—â— this rule All things are lawfull but all things are not expedient We deny not the lawfull use of Ecclesiasticall ordinances but that they should be so expedient as to be of equall force unto Godlinesse with the writen Doctrines this is denyed not onely by us but even by the wisest Papists themselves And in the practise of the Roman Church many of the unwritten constitutions of which Basil speaketh are not observed as m Durand de ritib. Eccl. l. 1. cap. 3. praying standing to the East and n Catech Rom. de Baptis The thrise dipping of the party baptised This omission o Bellat de verbo non script l. 4. c. 7. Bellarâ—â—â—â— excuseth by distinguishing the observation of them from the first Institution of them And if they be not necessary for our observation how can they be of equall force unto Godlinesse At last S. Baâ—il concludeth thus * Idem ibid The day would fayle Reply p. 144. me if I should take upon me to number up all the unwritten mysteries of the Church I ommit the rest Onely I demaâ—nd in what written word have we the very profession of our faith to belâ—eve in the Father and the Sonne and the Holy Ghost As for the rest we have answered And for the profession of our faith we professe this faith that all the points of faith contained in the Creed are taught us in the Scriptures It is the confession of the Iesuite in another * Pag. 146. place As for example the Creed the Scripture declareth plaine enough Vnto whose confession I might adde that of Cyrill p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Catech. 5â— The choyse things of the whole Scripture being knit together make up the forme of our creed And that of S. Augustine q Aug. l. 1. ad Catechum de Symbol The words of the Symbolâ— are seatteâ—ed in the Scriptures and from them collected into one So that by the profession of our faith S. Baâ—â—l doth not meane the Articles of faith contained in the Creed but that profession or manner of reciteing it which the Church required of those that were baptised when they came to the yeares of discretion as we require in confirmation or else the whole frame Syntaxe and forme of words as they are kâ—it together in the Creed And this we confesse is not written verâ—atim altogether in any one part of Scripture but it is taken out of diverse parts of Scripture and collected into one forme of words Clement of Alexandria upon the words of the Apostle to Reply pag. 144 the Romans c. 1. I deâ—ire to see you that I may impart unto you some spirituall gift for your confirmation * Clem Alex Stro l. 5. Such gifts aâ— these saith Clement could not be published openly by writing being a Tradition which he desired to deliver unto them being present and not by Epistle 11. What spirituall gift S. Paul meaneth he declareth in the next verse r Rom. 1. 12. That is that I may be comforted together with you by our mutuall faith Comfort was that spirituall gift which he desired to impart unto them and to receive from them and this could not be done so well by writing as by mutuall speech and conference It was not to teach any unknowne unwritten doctrine unto them for that he might have delivered unto Phebe the bearer of his Epistle and she unto them Yea Paul professeth of them that they were
already Å¿ Rom. 15. 14. filled with all knowledge What Paul desired to impart unto them he desired to receive the same from them but I hope you will not say that Paul desired to bee taught any unwritten Tradition by them Eusebius also telleth us * Euseb â— 1. de demoâ—str Evang c. â— That the Disciples of our Lord Reply pag. 14â— commended unto the faithfull such things as they learned of their Master partly by writing and partly without writing And therefore * Idem coâ—t Marâ— Episâ— Ancyran The Church from one end of the world unto an other confirmeth her doctrine by testimoâ—â—es out of the Scriptures and by unwritten Tradition 12. I tell you that Eusebius by such things as were delivered without writing meaneth not sâ—ch things as were doctrinall for he commendeth t 〈…〉 in 1. Tiâ— 3. Constaâ—tine his good admonitions given to the Councell of Nice amongst which Theodâ—ret relateth this for one u Theodâ—r l. 1. cap. 7. Consult onely with the Scriptures which doe fully instruct â—â— in such things Other things such as were Rituall might be commended without writing Neither doth Eâ—sâ—bius say That such things were delivered to the Faithfull without writing * Illis autem qui animas adhuc affectibus obnoxias gerebant curationisque indigentes tradidisse quae ijs conâ—enire aâ—bitrabantur idque partim 〈◊〉 partim sine literis Euseb ibid. But unto those whose soules were as yet misled by their affections and stood in need of curing they delivered those things which they judged fit for them partly by writing partly without writing Now if they were delivered unto such as were not perfect but carryed away with the storme of their affections how can they bee unwritten Traditions For according to your Doctrine unwritten Traditions by reason of the dignitie of such great mysteries were not delivered by the Apostles unto such as were unsound and wavering but unto them that were sound stayed perfect and faithfull It is true that the faith was delivered by the Apostles in a diverse manner according to the capacitie of their hearers Sometimes more accurately and sometimes more plainely Sometimes more breifly and sometimes more fully but the same points of faith were still delivered unto all both by writing and without writing The Iesuite in favour of his cause falsely translateth that other testimony of Eusebius Thus it is to be englished * Ecclesia ex divinis Scripturis testimoniâ— ex non scripta Traditione confirmaâ— The Church confirmeth the testimonies of Scripture by unwritten Tradition Howsoever it be translated it maketh no more for unwritten Traditions then it doth for the writings of the Fathers and of the Heathen themselves because the Church confirmeth her doctrine by the testimonies of the Fathers and likewise of the Heathen This inference is as sound S. Paul confirmed his doctrine by the testimonies of Heathen Poets and so the Church confirmeth her doctrine by the writings of the Heathens therefore those Poets and those heathenish writings are the word of God and are to be compared with the written Word this inference 〈…〉 is as â—ound as this The Church confirmeth the testimonies of Scripture by unwritten Tradition or the Church confirmeth her doctrine by unwritten Tradition therefore unwritten Traditions are as sure as Scripture and are to be compared with it The proofe is not alwayes to bee compared with the thing proved In this present controversie as in all others we make use of the writings of the Fathers and of other helpes yet we give the honour of the day unto the Scriptures they must make the onset they are infallible and are sufficient for the finall determination of all questions of faith yet the field being fought and the enemie vanquished ex superabundanti wee make use of the Tradition of the Church of the writings of the Fathers and of other helpes rather ad pompam then ad pugnam for our greater glory and your greater confusion S. Epiphanius * Epiphan haeres 69. The Father is uncreate and unbegotten Reply pag. 145 but where is this saying written So the word Coessentiall or Consubstantiall is not written And * Idem haeres 75. God hath taught us both by Holy Scripture and also by Tradition 13. In the stateing of this Question we allowed unto the Church the delivery of wholesome words according to the Doctrine contained in the Scripture So that wee dispute not against unwritten words but against unwritten Doctrines And though these wordes Vnbegotten Coessentiall c. are not written yet the Doctrine signified by them is written in other wordes as wee have * Sect. 4. Divis 12. formerly declared This is a doctrine taught us both by holy Scripture and by Tradition By Tradition that is by the preaching of Gods word by which we confesse God teacheth us and not by writing onely This onely concerneth â—â—dum tradendâ— the manner of delivery but the Question is de re tradiâ—â of the matter delivered whether God by Tradition hath taught us any unwritten Doctrines The Iesuite playeth â—ack on both sides now againâ— he leaveth his assayling us by the Fathers and returneth againe to answere the Fathers objected against him like a tired lade hee desireth to â—hange his pace and yet is neither good at trot or amble The holy Scripture Answer saith S. * Cyril l. 7. cont luâ—an Cyrill of Alexandria is sufficient to make them which are brought up in it wise and most approved and furnished with sufficient understanding And â—gaine That which the holy Scripture hath not said by what meanes should wee receive and account it among those things that be true S. Cyrill as the rest of the Fathers under the Reply pag. 145 name of Scripture comprehendâ—th alwayes unwritten Traditions 14. Surely the Seas made his braines adle he went farre to sucke a Bull and here is a Bull indeed He may aswell sâ—â— by a man is meant a bull or under a man is comprehended a bull as to say under Scripture the Faibers alwayes comprehended unwritten Traditions Tradition is oft taken for Scripture but the Scripture is never taken for unwritten Traditions they are as like as light and darknesse This is as good non-sense as the Roman Catholick Church And this saith he appeareth by Cyrils exhortarion * Cyril ho. â— Heortast Lay up in the inward closet of thy heart the Tradition of the Church as a certaine Treasure lay hold on such actions as are acceptable unto God Call you this an evident proofe It is an evident proofe that your assertion is false seeing you can bring no better a proofe for it Here is no mention of Scripture nor of Traditions nor of unwritten how then doth this prove that under Scripture Cyrill comprehendeth unwritten Traditions I know the word Tradition may be taken for Scripture but under Scripture to comprehend unwritten Traditions is as usuall with the Fathers as truth is
because they are all one with those things that be expressely written As for example Whether Children shal be baptised or no Or whether the baptised by Heretickes shal be rebaptised or no We read no expresse commandement nor evident practise either way yet by sound consequence these points may be determined out of the Scripture And of this in this testimony S. Augustine disputeth against the Dâ—â—atists Reply pag. 14â— The third is against the Non-conformists * Aug Epist â—â— ad Casul In thâ—se things whereof the Scripture hath deliveâ—â—◠〈◊〉 the 〈◊〉 of Gods people and the 〈◊〉 of our Aâ—â—â—estâ—râ— are to be held for a law In this he disputeth of the rites customes or constitutions of the Church and specially of the Saturdayes fast concerning which in the same Epistle â—e giveth this advice Let the â—aith of the universâ—ll Church â—â— one alâ—hough the unity of faith be â—â—â—nded upon with diverse observations by the 〈◊〉 thâ—â— which is true in the faith is â—â— way 〈◊〉 Here he distinguisheth these observations of the Church from â—â—th â—â—ith is one they are diverse they are not of faith but attend upon faith So that they are to bee held for 〈◊〉 yet not for the law of faith which is of divine â—ight universall and bindeth all but as the law of man which is but of humane right particular to some places like the Law of Gâ—â—all kinde and bindeth not all like the by-lâ—wes of a Corporation The fourth testimony which he citeth out of Augustine I finde it in his 118. Epistle and it is * Sect 2. Div. 6. formerly answered * Aug ad Inquisit laâ—â—aâ— l. 1. c. 1 All those things which we hold without writing onely by unwritten Tradition were commended and ordained either by the Apostles themselves or by generall Councells All such things are not Doctrinall but Rituall Traditions not points of faith but orders and constitutions for the Church This appeareth both by the words allâ—adged and by the subsequent words in the same Epistle Wee see in the words alleadged S. Augustine cannot well tell upon whom to father such things but he leaveth it doubtfull it may be they were from the Apostles and it may be they were ordained first of all by generall Coâ—â—â—lls But all points of faith are elder then the eldest Councell The Iesuite himselfe telleth us out of Aâ—hanasius * Pag. 140. It is not nâ—wâ—dayes that our faith received its beginning but it is derived from the Lord himselfe And Athanasius himselfe was one of the first generall Councell That of Gerson iâ— most câ—rtaine c Nec Papa neâ— generale Concilium potest facere aliquid esse de side quod antè non â—uâ—t Gerson part 1 de err cirâ—a pâ—aecept Non Occides Neither the Pâ—pâ— â—or any generall Councell can make that to be a point of faith which was not so before And in the words immediately following S. Augustine declareth what such things were as were delivered without writing As the Passion reâ—â—â—rection and ascensâ—â—â— of our Lord and the descâ—nsion of the holy Ghost are yâ—â—rely solemnely celebrated These Feastâ— put us in minde of greater things but the Feasts themselves aâ—â— to be accounted but as rites and ordinances belonging to the Church The fifâ— is against the Doâ—atists and it is like wise * Sect. 4. Div. â— formerly answered The Apostles have not commanâ—ded any thing in this poinâ— but that customâ— which was opposed unto Cyprian must be held to have taken its originall from their Tradition The point of rebaptization is the point of which he dispâ—teth concerning which we oft declared the judgment of S. Augustinâ— to be this that the Apostles expressely commaunded nothing in this point and yet that this point may be determined by sound inference out of the holy Scripture The sixt is this He would not beleeve the Gospell it selfe but that the authority of the Church moved him The summe of our former * Sect. â— Div. 2 answere unto this is this S. Augustine spake this of the time when he was a Manichee but after his conversion he maketh a better confession He speaketh of the primitive Church not of the now Roman Church That power which he ascribeth unto the Church is to be a mover to perswade us to beleeve not to be a law-giver to coyne Articles of our beleefe The 7th is likewise * Sect. 4. Div. 8 answered Although we have no certaine example hereof out of Scripture yet we hold the truth of the Scripture in this thing when wee doe that which now pleaseth the universall Church The Example which is sought for is an example how those were received when they returned to the Church who were baptised by Heretickes whether they were rebaptised or no We confesse the Scripture giveth no example how they were received but none can inferre because the Scripture containeth not an example in this point therefore it containeth not the Doctrine of this point The 8th is likewise * Sect 2. Div. â— formerly answered This neither thou nor I can fiâ—de plainly and evidently in the Scripture This is against the Dâ—natists in the same point and I returne the same answere This that is an example of this how they were received into the Church that were baptised by the Heretickes neither thou nor I can finde in Scripture Yea we confesse the point of Doctrine is not written plainely evidently and expressely word for word but by sound consequence it is deduced from the Scripture And now let the understanding Reader judge of the reason that moved the Iesuite to object all those testimoniâ—s which were formerly answered surely it was onely to make his promise good to heape up a number without any regard of their nature He mustereth his testimoniâ—s as some Captaines when their companies are not full muster their Souldiours presenting some of them three or foure times over The 9th is this * Aug. l. â— cont Crese â— I receive not that which Cyprian held because Reply p. 14â— it is not received by the Church And I receive not that which is held by the Iesuite because it is not received by S. Augustine Doe I therefore hold unwritten Traditions Cyprian held rebaptization Augustine held the contrary and confuteth him by the authority of the Church but doth the use of one meanes exclude the power of another Because he confuted him by the authoritie of the Church could he not therefore confute him by the authority of Scripture Cyprian would have this question to be tried by the Scripture f Cypâ—ian epist 74. ad Pompâ—ium whence saith he is this Tradition Is is descended from the authoritie of our Lord and the Gospell or doth it come from the Acts or Epistles of the Apostles And a little after Let us goe to the fountaine to the Evangelicall and Apostolicall Tradition This is so evident that Bellarmine confesseth g Bellar de verbo non script l.
Origen in that Homily writing upon this Text Aaron and his sâ—nnes shall cover the sanctuary and the sonnes of Kohath shall beare it giveth this Allegory which is too weake a foundatioÌ„ for this great pillar of Popery p Cum pleâ—â—s agit â— iâ—plet quae mandatur non tamen coâ—um quae geruntur intelligit rationem quid aliud nisi operta velata sancta sanctorum super humeros pâ—â—tantur Idâ—m ibid When the common people doe those things which are commanded yet understand not the reason of the doing of them what then doe they but carry the sanctuary covered and hidden He speaketh not of any such high mysteries as are not contained in scripture because of their dignity as appeareth by the speciall instance which he giveth of staÌ„ding in prayer this is no such great mysterie it is but an indifferent thing it is allowed by q â—aâ— 11. 2â— the Scripture and yet we read of S. Paules r Act. â—â— â—6 kneeling in prayer between Easter and Pentecost All that can bee gathered out of Origen is this when the common people doe that which they are commanded and yet understand not the reason of it as for example when they stand in prayer at such a time and understand not the reason of it then they doe as it were carry the sanctâ—â—â—y â—â— the holy things covered and hidden But what is all this to unwritten Traditions which are such great and excellent mysteries that neither the thing it selfe to be done nor the reason of the doing of it must be written We confesse the doctrine taught must be fitted to the capacity of the hearers Aaron and his sonnes may be capable of those things that others are not but that there are profound Mysteries and the most excellent things which are not written neither ought to be written in the Scriptures this is more then the Iesuite with all his wit can fish out of Origen Where is the innocencie of Innocent the first if that first Epistle written ad Decentium be truely his It is said therein that none of the Apostles save Peter onely taught in Italy And yet the Scripture teacheth us that S. Paul Å¿ Act. â—â— â—5 taught at Rome Neither doe we read in that Epistle any thing of high mysteries unfit to be written but rather of temporary rites or rituall constitutions not in use in these dayes in the Roman Church it selfe As of anointing the sicke with oyle t Quo non solùm sacerdotibus sed omnibus Christianis uti licet in suâ— aut suorum necessitate Idem ibid. The which was not onely lawfull for the Priests to doe but also for all Christians when themselves or others were in need S. Basil had neede speake for all the rest for all the rest say no thing to the purpose That booke de spiritu Sancto fathered on S. Basil as we have * Sect. â— Div. 10 formerly shewed is in the case of the Post-nati Neither doth the Author of it treat of unwritten Doctrinall Traditions but onely of unwritten Rituall Traditions To blinde the Reader the Iesuite translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by that Author Doctrines not onely contrary to the meaning of the Author who distinguisheth betweene Doctrines and Constitutions and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth not Doctrines but Constitutions but also contrary to his owne rendering of it by the word * Pag. 1â—â— if truely â—igured Ordinances or Decrees And now S. Basil supposing him to be the Author being in the heate of disputation for these rites and ordinances spake this which the Iesâ—â—â—â— alleadgeth very hyperbolically of them Those are all the Fathers which he alleadgeth to prove the dignity of many mysteries to be such that they ought not to be opened in the Scriptures which are read to the world Diâ—nysins his Hâ—emrchiâ— Basils booke de spiritu Sancto and the first Epistle of Innocent the first with Clement his Strâ—maâ—â— are not generally received in all things and for Origen he saith no such thing This is a thing contrary to the doctrine of the Scripture and of the Fathers Christ saith thus of his doctrine u Ioh. 18. 20. I spake openly to the world And in secret have I said nothing And if he spake any thing privately unto his Apostles yet hee commaundeth them to x Math. 10. 27. speake it in the light and to preach it on the houses S. Paul likewise testifieth for the Apostles that they did teach y Coloss 1. â—1 every man in all wisedome S. Chrysâ—stome on the words of our Saviour observeth why he commaunded his Disciples to preach in the light and on the houses because he would not have any thing hâ—dden or kept in secret And with him Theophilact agreeth what he said to them alone and in one place that he would have them teach with all freedome and with a loude voyce that all might heare Now if the Apostles did speake those things in publicke and before all which they learned from Christ when they were in private and alone with him why should not the same things be written in the Scriptures which are read to the whole world Silence is opposed to speaking aswell as unto writing and the hearing of such things is more like to bring in the contempt of them then reading because all cannot read but all have eares to heare Concerning S. Pauls preaching and writing Nicephorâ—s observeth this z Ea quoque quae secretioris mysteriâ— magisque abstrusa anteâ— silentio praeâ—erierat posteà per sacra scripta sua aut grandioris â—apientiae verbis accuratè declaravit aut saltem parabolarum more taâ—quâ—m per â—nigmaâ—â— adâ—â—bravit Niâ—â—ph l. 2 â—4â— Those hidden mysteries and things more abstruse which formerly he delivered not by word of mouth after by his holy writings he evidently declared them with the deepest words of wisedome or at least by darke sentences by way of Parahles shadowed them And if the Apostles did deliver any divine mysteries of faith by word of mouth which are not contained in holy writ how then could Cyrill teach this a Cyrill Hieroso illuminat cateches 4. de Spir Sancto We ought not to deliver ne minimum quidem aliquid the least thing that can be touching the divine mysteries of faith without the holy Scriptures Neither did this doctrine prosper in the dayes of Prosper for hee saith b Prosp de vocat Gent If the Scriptures speake not who shall speake And if any be so bold as to speake who shall beleeve him saith c Aug hom 96 in â—oh S. Augustine The time was when we might have found this in Aquinas delivered as the doctrine of the Fathers d Non est intel ligendum quod aliquâ— secreta doctrinae taceantuâ— fidelibus parvulis scorsum docenda majoribus sed omnibus fideli proponuntur quae sunt fidei Aquin in 16. Ioh lect 3 We must not understand that there were
any secret Doctrines concealed from the little ones that beleeved which were in secret revealed to the great ones but all points of faith were propounded before all the faithfull but now his tongue is clipâ— and these words in the late editions because they crosse them are crossed out Where then is the uniforme consent of the Fathers for your Doctrine This is not the voyce of the Fathers but of the Heretickes if you will beleeve your owne Salmâ—ron e Ex grege Haereticorum nostri seculi quidam est insignis Castellio dictus qui docet Apostolum reconditio em aliquam Doctrinam habu isse quam Scriptis non commendaverit sed quibusdam perfectis hominibus eam tradidisse Salmer in 2. Tim. 3. Tom. 15. There is a notable Hereticke of late dayes called Castellio who teacheth that the Apostle had a more secret kinde of doctrine which he would not publish to the world by writing but delivered it to certaine perfect men If this be heresie in him then the same is heresie in you so that he may well shake hands with you and you with the ancient Heretickes This doctrine is likewise built upon most false propositions 1. That he greatest mysteries are reserved for Traditions and the least are contained in the Scripture but what greaâ—er mystery is there then the mystery of the Trinity The wonderfull union of the two natures in one person Christ is declared by the Scripture to be a f 1. Tim. â— 16. great mystery So is the mysticaâ—l union of Christ and his Church a g â—phes 5. 32. great mystery All unwritten Traditions are but trifles unto these 2. That the dignity of those mysteries requireth silence least too much knowledge should bring thâ—m into contempt Trutâ— never blusheth but when it is concealed saith h Nihil veritas crubescit nisi abscondi Tert. Cont. Valentinian Tertulliaâ— And ignorance not knowledge causeth pride and contempt S. Paul would not have the Romanes ignorant of a great mysterie lest they should be i Rom. 11. 25. arrâ—gant What made the Atheniaâ—s speake basely of S. k Act. 17. Paul and of his doctrine but only their ignorance When the Apostles spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Act. 2. 11. the wonderfull things of God ignorance made their hearers floute them for it The mysteries of Gods word are not like juggling tricks which being oft seene and discovered become contemptible but rather like the Sun every day seene and yet desired m Aug. epist â— Such is the depth of holy Scripture saith S. Augustine that if I did studie nothing but it all the dayes of my life yet I may still learne more out of it How then can the knowledge of those things cause contempt of which the ripest understanding can never know enough And if those things were not to bee taught to the people which in fact thorough their owne foolishnesse they doe sometimes contemne thâ—n surely the Apostles would never have written such mysteries as are contained in Scripture neither would they have preached Christ crucified both to the Iewes and to the Gentiles n 1. Cor. 1. 2â— To the lewes a stumbling blocke and to the Grâ—â—ians foolisâ—nes And as these positions are false so their practise is contrary to their owne grounds For if those great mysteries are not opened in the Scriptures which â—â—â— read to the whole world but are locked up under unwritten Traditions and onely the things of lesse dignity are opened in the Scriptures why then are the common people debarred from reading the Scriptures not from unwritten Traditions Why doe you teach these great mysteries of unwritten Traditions unto them seeing they may be sooner brought into contempt by hearing then by reading The reason is because all cannot read but all have eares to heare Yea what authority have you to write those things which the Apostles thought not â—it to be written o Dionys Halicarn l. 1â— Those things saith Dâ—â—nysiuâ— which all may nâ—â— see I thinke all â—â—â—uld not heare them neither ought they to bee written Wherefore that hereafter your practice may not be contrary to your positions take away your Missals Rationals Rituals Pontificals Breviaries Legends and the like from the eyes of the common people seeing in these are the greatest mysteries which by too much familiaritie may be contemned allow the Scriptures unto the common people seeing the Apostles would not open these mysteries in the Scriptures which are to be read unto the whole world lest they should be contemned To shift his necke out of the coller that hee may not bee couppled with those Heretickes he useth this as an other shift Must we shake hands with Heretickes forsooth if wee Reply p. 155. doe but once touch the same texts which they have produced He learned his manners forsooth but he hath lost his wâ—â—s Here is a witlesse demaund wee know the Devill used * Mat. 4. 6. Scripture and yet we lawfully use the same text He said to our Saviour p Mat. 8. 29. What have I to doe with thee And yet our Saviour used the same wordes to his mother q Ioh. 2. 4. What have â— to doe with thâ—â— Heretickes will range thâ—rough the Scripture and so must we but we say you may well shake hands with those Heretickes when you make use of the same texts for the same purpose for which they were condemned The Iesuite denyeth the fact Those Heretickes did reject such Traditions aâ— the Catholicke Church did then maintaine And they brought in such Traditions as they of themselves found out teaching against the nature of Christ and the like In this likewise you may be parallel'd with those Heretickes for reâ—ecting such written Traditions as the Catholick Church did then maintaine as the giving of the Cup the reading of the Scripture the perfection of the Scripture and the like And also for bringing in unwritten Traditions of your owne invention which from the beginning were not and yet are fathered on the Apostles by you And though in the particular Haresies defended by those Hereticks you may differ from them yet in the general tenent you may well shake hands together as long as with those Hereticks you defend The dignity of many mysteries to be such that it is unmeet they should be opened in the Scriptures And that the Apostles had a more secret kind of doctrine which they would not lay down in their writings but delivered it by word of mouth unto perfect men that so under the colour and pretence of unwritten Traditions you may say what you will as against the nature of Christs body that it may be in 10000. places at once and yet this pillar of Popery shall uphold it whatsoever it be that you teach The Iesuite having entred his name in Catalogo Hâ—reticorum he taketh much paines to little purpose to find out our name therein What can you say for your selfe when you Reply
but because the ordinances and Traditions of the Church cannot be seene in them And this is the mysterie of unquity that it is the usuall and constant doctrine of the Fathers as the Iesuite hath * Pag. 155. taught us That the Apostles did preserve the dignity of the mysteries by keeping them hidden and in silence and therefore they are not opened in the Scriptures which are read to the whole world And that all the auncient holy Doctours have taught as here the Iesuite telleth us that there is such profound knowledge and such deepâ— and unsearchable mysteries are â—aid downe in the Scriptures â—hat the people of the would ought to be debarred from reading judging and interpreting of them We allow the reading of them to the common people but the judging interpreting of them we say instrumentally subordinately under God doth belong unto the Pastors of the Church And in this we follow the practise of the primitive Church in which reading was allowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Children litle ones but judging interpreting unto those that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedome to discerne As Eusebius n Euseb de prepar evang l. 12. recordeth it To prove this that the scriptures are not to be râ—ad by all because they containe such great mysteries as are not meet for all to read Clement of Alexandria is the only Author alleadged by the Iesuit but what doth Clement play on both sides too so the Iesuit would have him doe for * Pag. 155. even now he alleadged him to prove this That many mysteries are not opened in the scriptures which are read to the whole world lest the knowledge of them should become contemptible unto the common people by too much familiarity And now he alleadgeth him to prove this That there is profound knowledge and such unfear chable mysteries are laid downe in Scripture that the Scripture must not be read of all because all are not capable of that profound knowledge Are not these contradictions mysteries are opened in the Scriptures mysteries are not opened in the Scriptures The Scriptures are read to the whole world the Scriptures are not read to the whole world The common people 〈◊〉 knowen mysteries The common people 〈◊〉 not capable of the knowledge of those mysteries If the Iesuit to avoyd these contradictions which without all contradictioÌ„ are most false shall answer that he speakes not of all but only of some mysteries I would willingly learne why some mysteries should be fit to be written and some not Why some may be read some not why some should be contemned thorough too much knowledge some so unsearchable that they caÌ„not be known All that Clement saith is to this effect that the Pastors of Gods people ought to be carefull how they dispense the mysteries of Gods word of which some are as deep as a pit in which a man may drown and some are shallow of which the thirsty may drinke Shut therefore tâ—e fountâ—ine saith Clement and cover the pit from such aâ— are not capable of profound knowlâ—dge What doth he meane by this take away the Scriptures from the common people No how then shall the thirsty drinke And what shall become of those things in Scripture which are so shallow that every one may wade in them Take it then likewise away from many Preists who are not the wisest alwayes in the Parish and no more capable of those deepe and profound things then many of the common people but cover the pit That is let the Pastor teach according to the capacity of his hearers giving o Heb â— 13. milke unto babes and strong meate unto them of age So that in this Clement speaketh not of reading the Scriptures but of Preaching out of them by the teachers of Gods people This is the practise of our Church we give meat to every one and such meate as is meete to every one his portion in due season and yet the Iesuite chargeth us with thiâ—â— Nâ—w adayes among the Protestants all sorts of meats â—re Reply p. 15â— propounded unto the people and it is lawfull for every weake stomacke to glut it selâ—â— with the strongest meats and mysteries which S. Paul judged fit to be spoken of * 1. Cor. 2. 6. among the perfect onely If we sometimes doe glut our hearers with too much meat yet our fault is not so great as theirs who starve their people for want of meat who take away the sincerâ— milke of the word and feede them onely with the dâ—â—ffe of their owne inventions and with the lâ—â—â—kes of humanâ— Traditions With us you may finde Masters carefull of their servants Parents of their Children Pastors of their Novices catechising them to make them fit for stronger meate and before any may come to the Supper of the Lord which we account the strongest meat of all it is ordered by our Church that they first eate and dâ—gest learne and rememberâ— that Caâ—â—chisme published by authority You not onely neglect these things but even mocke and scoffe at them that doe them and those you admit to the greaâ—est mysterie that can bee to the Supper of the Lord who are so fâ—rre from being able to give an account of their faith that they know noâ— I speake it with griefe the very first principles of the word of God I am glad to heare the Iesuite confesse that with us are the strongest meats and mysteries which S. Paul judged fit to bee spoken of among the perfect onely With us are no unwritten doctrines and therefore unwritten Traditions are not the strongest meats but rather strong poyson not mysteries of Godlinesse but rather mysteries of iniquity And as the Heretickes in former ages so the Iesuites in these our dayes erre in citeing this text Wee speake wisedome among them that be perfect for unwritten Traditions In which S. Paul onely meaneth this that the doctrine of Christ which is preached unto all is not received alike of all when it is spoken unto a wicked and a carnall minded man it is by him accounted as foolishnes but when it is spokeÌ„ to a godly and spirituall minded man then it is accounted wisedome 11. The Iesuite proceedeth on to his second reason of debarâ—ing the common people from reading of the Scriptures because of the great inconveniences which come by allowing the Scriptures unto such Christ saith p Mat. 12. 29. Yee erre not knowing the Scriptures q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in praeâ—at in Epist ad Rom. Infinite avils have sprung from henâ—e from ignorance of the Scriptures saith S. Chrysistomes And againe in a treatise written purposely of this point he sheweth at large that r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 Tom. â— edit Savil. The knowledge of the Scriptures is very profitâ—ble and freeth us from bâ—ndage and ignoranâ—â— And likewise that all evils did spring from this because the common people did not read the
that they are good subjects The evil of the fact we deny for thogh they used not the word Tradition yet they used such a word as declared the meaning of the holy Ghost in those places What will you say for your vulgar Latin in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes translated Tradition but sometimes l 1. Cor. 11. 2. Praecepta in English not Traditions but precepts I may say of the Septuagint as somtimes Galatinus said of the Chalde Paraphrase that it is rather an expositioÌ„ in some places then a Translatiö yet the Apostles in alledging the old Testament did usually follow the m Compare Prov. 3. 34. with I am 4. 6. and Prov 11. 31. with 1. Pet. 4. 18. Septuagint rather then the Hebrew So that Translators may sometimes varie from the originall word yet be blameles aslong as they retain the senâ—e inteÌ„ded by the holy Ghost in that word Thus our Translators have done there is only a verball or grammaticall no reall or doctrinall difference betwixt the original the translation Tradition is a doctrin ordinance instruction or institutioÌ„ again doctrine ordinance instruction or institution is a Tradition And if Beza must be censured for translating it The doctrine delivered not Traditions then what say you to those books which are approved yetrender it by n Syrus Interpres commandements o Vatabl. Bibl. Institutions not TraditioÌ„s If it be a Tradition it is a deliverie a delivery must have somthing delivered it could not be a delivery of rites because they have litle power to keep out the man of sin the Apostle gave that exhortation it must needs be a deliverie of doctrine or a doctrine delivered As for his exception at the change of the number we may account this among the number of his Cavils for by doctrine delivered he meaneth not one singular doctrine but all the whole summe of S. Pauls doctrine Many words grow out of use thorough abuse Tyrannus of old signified a King Hostis a stranger Sophista a wise man he would not bee accounted a wise man that should now english them so So of old Traditio was taken diverse wayes for the manner of delivery either by writing or by word of mouth and for written doctrines aswell as for things unwritten but now our adversaries abuse the word and wheresoever they finde it they apply it to unwritten Traditions therefore our Translators did well not to use this word Tradition which being perverted by our Adversaries might become a stumbling blocke to the Reader but rather to use another word which might agree with the Originall and declare the meaning of the Holy Ghost and yet might not bee so easily perverted to a false meaning This cavilling Martin hath another fling at our Translatours Yea they doe so gladly use the word Tradition when it Reply pag. 162 may tend to the discredit thereof that they put the said word in all their English Bibles when it is not in the Greeke at all as * Coloss 2. 20. why are yee led with Traditions And as another English Translation more heretically Why are yee burdened with Traditions Tell us you that professe to have skill in the Greeke whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Tradition Iustifie your Translation if you can either out of Scriptures or Fathers c. Tea tell us if you can why you translate for Tradition ordinance and contrary for ordinance Tradition Tell me why your vulgar Latine allowed by Clement the eight is guilty of the same fault if it be a fault In it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which â—ignifieth Customes is translated p Act. 6 14. Traditions and in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Traditions is translated q 1. Cor 11. 2. precepts or customes Tell me that and I will tell you this Tell me why the Translator of Theodâ—ret printed at Cullin an 1573. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions and why Hentenius translating Oecumenius translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institutions Wee can justifie our Translations by Scripture for it calleth these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Coloss 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of men and it calleth doctrins of men Å¿ Mat. 1â— Traditions The interpretation of the Fathers doth likewise justifie this translation for S. Ambrose interpreteth this place of such errors Quos humana invenit Traditio which humane Tradition found out What were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoraea but the Traditions of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ordinances and if ordinances signifie Traditions why may not the word be so translated Why did the Iesuite himselfe not distinguish more accurately in his translations of the Greeke testimonies betweene these words For commonly he translateth * pag. 143. â— pag. 150 1. pag. 155. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines and taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances Preachings and Traditions for the same At last he concludeth this Section with a wise observation of his owne The last Translations correcting all the former doth Reply p. 163. clearely declare what a handsome Scripture the poore people relyed upon all the while before that it was not the pure word of God but the corrupt invention of Translators Here is an handsome observation of as wise a divine as Martin himselfe There is but a verball difference betwixt Tradition ordinance and institution if a verball difference corrupteth a translation and maketh it a false invention and no pure word of God what then shall become of all your Latine Translations They cannot be numbred saith S. t Aug. de doct Christ l. 2. c. 11. Augustine u Hieron praesat in Iosh As many bookes so many severall copies saith S. Hierome Vntill the Councell of Trent decreed the vulgar Latine what pure word of God could the Romane church have yea if a verbal difference corrupt a Translation then at this day they have no pure word of God for the vulgar Latine differeth more from the originall then our English doth Lindanus a Popish Bishop confesseth * Lindan de optim generinterpret l. 3. cap. 1â— It hath many corruptions of all sorts c. some things are translated too intricately some improperly and some not truely And such variety and difference there is betweene the Copies themselves that hardly is one like another Yet if they convert the words and doe not pervert the sense no wise man will call them a corrupt invention of false Translators because the truth of Scripture is the sense and not the words and variety of Translations differing onely verbally doth not hinder but rather doth further us to finde out the true sense if wee will wisely compare them together SECT IX The vvhole summe of the Iesuit's Reply being cast up the remainder is nothing 1. NOthing but insolent bragging and vaine tauâ—ologies doe heere in his last Section at the first light
of Esau we expected to heare the continuall tâ—stimony of the Church aâ— least to heare some of the 6000 or 7000 chaires or one of the many millions of subordinat Churches we heare only the testimony of a â—esuite who will make no bones oâ— it to lye for the good of the Church Partâ—rit Oceanus prodit de gurgite squâ—lla Our excâ—ptions have prevented his testimonie you may aswell aske the daughter if the mother be an whoore Thais or Lais will never condemne her selfe Neither doth he tell us what the Church saith by her testimonie but it is a â—esuiticall description of the voyce of the Church An uniforme consent hath not beene continually in all ages in the Church about such Rituall Traditions it selfe as the Apostles have delivered unto the Church He that knoweth any thing in antiquitie cannot bee ignorant of that dissent in the Church about the observation of Easter day Six or seven thousand Chayres and Episcopall Successions derived without any interruption from the Apostles and their Successours and of many millions of subordinate Churches This is like the eleven thousand virgins Where shall wee finde them Were there so many Apostles did they sit in so many Chayres and are there so many Chayres that can be derived successively from the Apostles without any interruption The Roman Church is none of these in which there hath oft beene a personall interruption and at this day there is a doctrinall interruption in succession from S. Peter Through which as through so many conduit pipes the Traditions of the Apostles have with a great uniformitie sliden thorough all ages unto us It stands you upon to prove this for we deny it It is false impossible and improbable False because the Romane conduit pipe is so stuffed up with mire and filth that the water which passeth thorough it is the water of Marah and not the water of life her Traditions are not Apostolicall but Apostaticall Impossible because if this Iesuite were as strong as Sampson as wise as Salomon as long lived as Methusalem and did nothing but study this point all his life yet he is not able to declare what was beleeved and practised continually thorough all ages with an uniforme consent in those 6000. or 7000. Chayres and many millions of subordinate Churches And it is improbable that things unwritten trusting to the bare memory of man for their preâ—ervation should continually in all ages thorough thousands and millions of Churches with such an uniformity slide unto you seeing it is most certaine vox audita perâ—t The Iesuite foreseeing that this rule would not hold frameth his second rule after this manner Those matters were not trusting unto the bare memory of Reply p. 170. man for their preservation but were surely stamped in the custome dayly practise of the Church never to be obliterated but it was continually extant most apparantly at every houre and moment 14. This rule is likewise lyable to the same exceptions It is false 1. Because our Adversaries hold many things to be unwritten Traditions which cannot be seene in the dayly practise of the Church and are not continually extant most apparantly at every houre and moment Such are those Traditions which the Iesuite hath * Pag. 126. alleadged as That the Father is unbâ—ggottâ—n that the Sonne is consubstantiall with the Father that the Holy Ghost proceedeth from the Father and the Sonne as from one beginning These things wee beleeve we see them not how then can they be seen continually extant most apparantly Such likewise are those secret and hidden mysteries which for their dignity least they should be contemned by too much familiarity as the Iesuite hath * Pag. 155. said were not to be written If they might not bee read then surely they ought not to be continually extant most apparantly at every houre and moment 2. Because Custome is not to be the rule of faith unlesse we have the authority of the Scripture for that custome n Basil epist â—0 It is not good saith Basil to make custome the law and rule of true doctrine the Scriptures inspired by God must be the Iudge 3. Because such Traditions as are now defended in the Romane Church were not continually observed in all the Churches of God 4. Because all the points of faith which were surely stamped in the dayly practise of the Church were likewise more surely stamped in the holy Scriptures The Apostles did not write their Traditions in letters of paper and inke but in the heart and forehead of the Church saith the Iesuite because the Apostle saith * 2. Cor. 3. 3 you are manifest to be the Epistle of Christ ministred by us Those things were written in their hearts therfore they were not written in paper inke this inference is so absurd that with all the paper and inke in the world he can never make it good Whatsoever is written in the Scriptures ought to be written as it were in our hearts and on our foreheads thus we read of the blessed virgin she laide up in her o Luc. â— 19. heart those things which are written With the heart we p Rom. 10. 10. beleeve Doe we therefore beleeve things unwritten No for those things are written that we may q Ioh. 20. 31. beleeve The writing of things in the heart doth no more exclude writing in paper and inke then it doth exclude teaching by word of mouth S. Paul calleth the Corinthians his Epistle because in their practise he read the doctrine which he taught them he may aswell inferre therefore S. Paul did not write two Epistles unto the Corinthians in paper and inke The instances given by the Iesuite of the baptizing of Children and of the observing of Sunday are of this nature things seene in practice and things written in the Scriptures This is so evident that after all his labour and toyle to prove unwritten points of faith he concludeth with us against himselfe in these very words * pag. 171. All those points of Christian Religion which doe absolutely belong unto the naked Theorick or speculation of our faith are touched either directly or indirectly in the the Scripture and those articles which are reserved unto sole Tradition are rituall points This sheweth that there is some hope of the man for hee renounceth all Doctrinall points of Popery and onely holdeth with it in such Rituall points as are unwritten As this is false and therefore is no rule in it selse so it is impossible to be knowne and therefore it is no rule unto us Can a man be at every houre and moment in those thousands and many millions of Churches to see their practise most apparantly extant You tell us that the Iewes had unwritten Traditions aswell as the Christianâ— among which this was one r Bellaâ—â— de verbo Deil. 4. cap. 4. The remedy for originall sinne in women and as you cannot tell us by the dayly practise and