gratiae majorisque authoritatis quam Ecclesia quae nunc est Driedo de Eccles dogm l. 4. c. 4. Because the Primitive Church by reason of the college of the Apostles had more grace and more authoritie then the Church which now is but be it spoken of the Church that now is as long as the Church heareth Christ and delivereth nothing but his embassage hearing her we heare Christ but if once she speake of her owne head and goe beyond beside or contrary to her commission if wee heare her wee heare not Christ Did the Iewes heare Christ when they heard Iudas with his Quid dabitis If our teachers become Arians Nestorians or Pelagians must wee heare them No If it be Paul himselfe more If it bee an Å¿ Gal. 1. 8. Angell from heaven shall teach other doctrine then is contayned in the Scriptures let him be accursed Hee is rather to bee accursed and accounted as an Reply pag. 117 * Matt. 18. 17. Insidell who wilfully refuseth to hearken to the Church In that Text our Saviour speaketh not of matters of faith but of fact as of the meanes of ending strife betweene party and party And as it is in inferiour Courts they may heare and judge some things as Batteryes Blood-sheddes and the like but may not judge of Felony Treason and the like So it is with the Church shee may heare and determine in matters of fact as to compose strife and he that will not in such a case hearken unto her let him be no better then an Infidell but if she take too much upon her as that God must say whatsoever she saith that all her wordes are Gospell * pag. 124. as sure as S. Iohns Gospell and if she dare adde unwritten Traditions to Gods written Law the point of greatest consequence and the cheifest Article of the Romane faith she extendeth her authority beyond her power and in such a case none but wittalls will listen unto her But the Church is * 1. Tim. 3. 5. it is vers 15. the foundation Reply pag. 117. pillar of truth To speake properly t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1â— Tim. hom 11. Truth is the foundation and pillar of the Church as S. Chrysostome saith And the Replyer oft a lyer now telleth truth This title doth properly belong unto God himselfe Then it is improperly given unto the Church but the question is in what respect whether in regard of her nature or of her dutie In regard of her nature saith the Iesuite Because shee is indued from above with the Spirit of truth which never faileth to teach her all truth I may safely grant this yet deny unwritten verities because they are not truth but very lyes never received from the spirit of truth nor taught by the Church unto her followers This title is given unto the Church rather in regard of her dutie for as the Magistrate is said to be u Rom. 13. 3. A terror not to the good but to the evill Not because he is alwayes so but because he ought to be so so this title is given to the Church not in regard of her infallible nature which never faileth but in regard of her office and dutie which is to upholde the truth and to preserve the truth in which she may sometimes faile The Apostle calleth the Church of Ephesus where hee left x 1. Tim. 1. 36 Timothy and where Timothy was resident when S. Paul wrote unto him the ground and pillar of truth yet that which S. Paul y Act. 20. 19 feared is come unto it it is not now the pillar of truth but is fallen froÌ„ the truth So is the Church of Rome fallen from the truth into many errors of which this doctrine of unwritten Traditions is not the least 2. Thus much I have well considered and the more I consider I see the more dunsery and the lesse divinitie In his ensuing observations he laboureth to tread downe the authority of Scripture even as in his precedent observations hee laboured to make the authority of the Church to mount up unto heaven The first is this Christ never Reply p. 117. wrete any his doctrine himselfe As he spake by the mouth of all his Prophets and Apostles so he wrote by their hands S. Pauls Epistle written by z Rom. 16. 22. Tertius unto the Romans is accounted part of Pauls writings aswell as the Epistle to Philemon which was written with a Vers 19. his owne hands so the Scripture may bee said to be written by Christ being written by the Apostles and Prophets who were his hands S. Augustine will teach him to speake b Nequaquam dicendum est quod Christus non scripserit quandoquidem memora ejus id operata sunt quod dictante capite cognoverunt quicquid enim ille de dictis sactis suis nos le gere voluit hoc scribendum illis tanquam suis manibus imperavit Aug. de consens Evang l. 1. c. ult Say not by any meanes that Christ hath not written because his hands wrote that which the head did dictate unto them and whatsoâ—ver he would have us to reade touching his words or workes that he commanded them to write as it were with his owne hands c Haee ille doctè eleganter c. Tanto magis dicen dum est Christum scripsesse per Iuangelicrum Scriptores ut per manus suas quanto illi ne verbum unum aut iotâ— unum de suo spiritu Evangelio addiderunt Saâ—mer Proleg 26. Tom. 1. These things saith Salmeron S. Augustine spake learnedly and eloquently And he addeth this reason By so much the rather we must say that Christ himselfe wrote by the writers of the Gospell as by his owne hands in as much as they added not one word it selfe nor the least letter of â—heir owne to the Gospell Gregorie de Valentia saith d Planâ— instar calami cum usurpatur à Scriptore quo illud Davidis spectat lingua mea calamus scribae velociter scribentis nec enim alium hoc loco scribam significat praeter ipsum Deum Greg. de Val. Annal. fid l. 8. c. 5. They wrote even as the pen which the writer useth unto which David alludeth Psal 45. 2. my tongue is the penne of a ready writer he meaneth here no other writer but God Neither is it any thing materiall whether we say Christ wrote it himselfe or the Apostles wrote it as long as we are sure they had Christs commandement for the writing of it But this the Iesuite denyeth Wee doe not reade that ever he gave commandement to his Disciples to commit any part thereof unto writing S. Iohn was eleven times e Revel c. 1. 11. 19. c. 2. 1. 8. 1â— c. 3. 1. 7. 14. c 14. 13 c. 19. 9. c. 21. 5. coÌ„manded to write Is the Revelation of Iesus Christ no part of his doctrine f Aug. de
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.
as may sometime deceive a man and therefore though the exposition be true yet how can I be as sure that it is true as I am that S. Iohns Gospell is canonicall I like better of that saying of Marsilius c Dict a Christi five Dei non vera sunt causaliter â—o quod â—iâ—dem testificatur Ecclesia Catholica vero testimonio sed testimonium Ecclesiae causaliter verum est dum dicit dicta christi vera propteâ— veâ—tatem dictorum christi Marsil Desensor pacis part 2. cap. 19. The words of Christ or of God are not therefore made true because the Catholicks Church by a true testimony giveth her testimony unto them but the testimony of the Church is therefore true when shee speaketh the true words of Christ because of the truth of Christs words And as S. Augustine said * August cont epist fundament c. 5. That hee beleevea the Gospell Reply pag. 114. by the authority of the Church so are we to beleeve the Traditions which the Church propoundeth unto us as the word of God 2. I wish our Adversary to consider two things which make the meaning of S. Augustine most evident 1. That S. Augustine speaketh of the primitive Church d Augustinus ibidem Ecclesiam sumit proâ— primitivâ— congregatione fidelium qui Christum viderunt audieruÌ„t sui testes sueruÌ„t Gerson de vitâ spirit lect 2 dâ— S. Augustine saith Gerson in that place taketh the Church for the primitive congregation of the faithfull who did see heare and were witnâ—sses of Christ What is this to the now Roman Church Have you the same power and authority which that Church had Your own Driedo telleth you no. e Ecclesia primitiva propter collegium Apostolorum majoris erat gratiae majorisque authoritatis quam Ecclesia quaenunc est Driedo de dogma l. â— c. 4. The primitive church by reason of the colledge of the apostles was of greater grace and of greater authority then the Church which now is If the Iesuite speake of the Traditions delivered by that Church we refuse them not let him prove this or that to be a Tradition delivered by the Apostles and we will beleeve it but if he speake of the now Roman Church his argument is of no force and as S. Augustine beleeved not the Gospell by the authority of that Church so wee will not beleeve the Traditions taught by her 2. That this was the occasion why he alledged the authority of the Church S. Augustine had beene for nine yeares a Manichee and now having to deale with the Manichees to convert them hee propoundeth unto them the authoritie of the Church to move them even as in the time of his heresie it moved him This he speaketh of the time past I had not beleeved the Gospell if the authority of the Church had not moved me But afterward being converted and made a Bishop he maketh a better confession saying f I am credere coeperam nullo modo te fuisse tributurum tam excellen tem illi scripturae per omnes jam terras authoritatem nisi per ipsam tibi credi per ipsam te quaeri voluâ—sses Aug. confess l. â— c. 5. Now I began to beleeve that thou wouldest not have given so excellent authoritie unto the Scripture it selfe â—ver the whole world but that by it thou wouldest be beleeved and by it thou wouldest be sought This is all that can be gathered out of S. Augustine that the Church is a good motive to perswade men to beleeve the word of God and not that it is such a Doctor that can give such lawes as shal be equall with the word of God S. Augustine confesseth that he had an other motive to perswade him to beleeve besides the authoritie of the Church g Se Carthagine motum esse disputatione cujusdam Elpidij cui Manichâ—i imbeâ—illa responsione restiterint August confess l. 5. c 11. Being at Carthage he was moved to beleeve by the disputation of one Elpidius whose arguments the Manichees were not able to answere But every mover is not a Law-giver h 1. Pet. 3. 1. The honest conversation of the wife may move the husband to beleeve must he therefore beleeve whatsoever she shall say I may aswell inferre thus the testimonie of the Iewes moveth us to beleeve the old Testament therefore we must beleeve their Cabbala their Masoreth and all their unwritten Traditions We are willing to i Math. 22. 21. give unto Cesar the things which are Cesars and unto God the things which are Gods and therefore wee give unto the Church the ministery to allure us and to move us to beleeve the word of God and to the Scripture the dignity and authority to be the onely word of God If the Church were bound not onely to preserve the sacred Reply pag 124 writings but also to deliver the forme of wholesome doctrine contained in them why should she not be likewise bound to preserve the sacred Traditions and to deliver the forme of wholesome doctrine in them contained And why should not we receive them upon her credit 3. If unwritten Traditions had beene committed to her trust there is no doubt but that she ought to preserve them and to deliver them as shee received them to keepe nothing backe but to deliver the whole counsell of God and to teach the forme of wholesome doctrine whether written or unwritten but unwritten Traditions are no wholesome doctrine they are part of that poysonous potion that bewitching doctrine which is in the golden cup of that glorious Religion for outward shew of the Scarlet coloured beast of Rome And though it were true that the Church received unwritten Traditions and that she is bound to teach them yet how can I be assured that this or that is a true Tradition as sure as I am of any written article of my faith That Christ dyed I beleive because the Scripture saith it that this is a Tradition you beleive it because a Father the Fathers or the Church saith it Can a man beleive that testimony which may be false as sure as he beleiveth that cui non potest subesse falsum No humane testimony can beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance which a divine Testimony doth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clemons Alex. Strom. 1. 7. Wee regard not an humane testimonie let us confirme the question by the Word of GOD which is the surest demonstration yea the onely demonstration saith Clemens of Alexandria It is l 2. Pet. 1. 19. more sure then the testimonie of men and of Angels Epiphanius layeth downe these for the limites and bounds Reply pag. 125 of our faith * Epiph hâ—res 55. Apostolicall Traditions and the holy Scriptures and the succession of doctrine by which Gods truth is fortified on every side that no man should be deceived with fabulous novelties 4. None of the Ancient were more deceived with
greater sinne for a Priest to be married to a wife then to live in fornication with many whores that it is worse for a Lay-man not to make his auricular confession once in the yeare then to live in sinne all the yeare that it is a greater sinne to eate flesh in Lent then to be drunken in the Lent and to breake a Saints day then the Lords day these Traditions are contrary and repugnant to the truâ—h of the holy Scriptures * Chrysostoâ—e and Hierome answered Sect. 3. Diâ—is â— Repâ—y pag. 128. Thirdly that our Traditions doe not any way derogate from the fullnesse or perfection of the written Word 3. Traditions are additions to the written word if they bee so then they derogate some way from the perfection of it for that that is perfect needeth no addition And this addition of unwritten doâ—trines to the written Word not onely crosseth the truth of the Scripture in the generall commaund which forbiddeth a â—evel â—â— â—â— â—euter 12 3â— Addition and Substraction but likewise derogateth from the perfection of it for if the Scripture be a covenant then b Gal â— 15. No man must adde unto it c Chrysost hom 12 in Philip. If it bee a Canon it admitteth neither addition nor substraction if it should it ceaseth to bee a Canon saith Châ—ysostome They rather bring unto us the whole complement of Reply pag. 1â—8 Scripture as this example follâ—wing will most plainely declare His Majâ—stie sendeth over into thâ—s Kingdome our of his trustie Counsellours wiâ—h his Royall Letters unto his Subjâ—cts wher in hee prâ—scribâ—tâ— unto them not onely expresse Lawes himselfe but also commaundeth them to fullfill whatsoever shal be enjoyâ—ed them by his said Counseller to whom hee hath imparted his whole will and pleasure Can it bee said I pray you that the subjects of Ireland by obeying unto such things as are commaunded by the said Embassadour doe derogate any thing unto the fulnesse and perfection of His Majesties Letter This his royall argument like Goliaâ—â— sword shall undoe himselfe Be it to The Scriptures are the royall letteâ—s or the grand commission and the Church is the trusty frâ—â—nâ— the Embassadour or Commissioner Now I demauâ—d 1. Is not the authority of the Commissioner or of the Embassadour from his commission or his letters and not the authority of the commission or letters from the commissioner or Embassadour So if this similitude hold the authority or credite of the Church is from the Scriptures and not the authority or credite of the Scriptures from â—he Church 2. May not an Embassadour as many have goe beyond his commission and deliver things contrary to the trust committed to him and so become an Impostor So the Church of Rome is gone beyond her commission hath delivered these things which are contrary to the written word and in this she is a grand Impostor Similitudes are a weake foundation to uphold this pillar of Traditions upon which the weight of all other controversies doth depend especially such a similitude as this which wanteth feet to uphold it selfe 1. Kings of themselves know not all things which are fit for their subjects neither can they fore-see what passages will happen betweene their Commissioners and their people and therfore they are forced to leave many things to the discretion of their Embassadours but it is not so with the King of Kings hee hath revealed all things necessary for his people to the pen-men of Scripture and they according to that revelation have written all things d Aristot de Rhetor. l. 1. c. 1 The best Lawes saith Aristotle determine all things themselves and leave very little to the discretion of the Iudges The Law of God is the best and the most perfect Law how then can there be so many and so great things left to the discretion of the Church 2. The Lawes of Kingdomes are subject to mutation and addition so that his Majesty may send over Commissioners for this purpose but the Law of God is an e Revel 14. 6. eternall Gospell the faith of the Church was f Iude vers 3. at once delivered unto the Saints in the holy Scriptures as it is here confessed by the Iesuite In these letters it is true he hath expressed his Lawes and Commaundements himselfe yet forasmuch as all things are not so manifestly therein described that our feeble understanding may attaine unto the knowledge of his heavenly will by the same alone he himselfe commaundeth us to be ruled by his Church Can any Protestant say more God himselfe hath expressed his Lawes and Commandements in the Scripture And againe All things are therein described though not so manifestly This I confesse doth not derogate from the perfection of Scripture but it over-throweth the Iesuite and his cause because all things are therein described and there is onely required the interpretation of things obscure which no Protestant denyeth because all things are not therein so manifestly described 4. The truth hath convinced the Iesuite yet malice hath set his witts a raveing and his tongue a rayling on his Adversary of most grosse vanity of great madnesse of ostentation and of not touching the point at all But who can with patience endure to heare this animal bray thus It seemeth he is touch'd to the quick and that maketh him kick as if he were madde if he be not it is because his owne conscience is past feeling and yet he taketh upon him to be the Iudge of an other mans conscience He that citeth Scripture more for shew then to purpose taxeth his Answerer For alledging so little Scripturâ—â—◠〈◊〉 Reply pag. 119. and to so little purpose for bringing in his proofes out of Scripture so scanâ—ly who sometimes is puft up with no thing but Scripture The Roman Tradition mongers have lâ—arned the trick of the Iewish Cabbalists to call those of the adverse part Scripturians or men puft up with Scripture Call them as you will I had rather be filled with Scripture then with the puft-paste of Traditions or the puftcrust of humane inventions Neither is the most reverend Primate to be blamed for alledging in this point but a few texts of Scripture because brevity was the thing which he intended in the beginning of this Worke. If he alledged but one text to the purpose Chrysostome pleadeth 1 Chrysoâ—â—â— hom â—6 ad â—â—pul Aâ—â—otheâ— his excusetâ— What have I to doe with multitudes I had rather have one pâ—â—â—ious 〈◊〉 thâ—â— many halfe 〈◊〉 And I thinke a judicious Reader will like better of his little to great purpose then of the Iesuites great deale to little purpose But it is to little purpose for first that text of Matth. 15. In vaine doe they worship me teaching for Doctrines Reply pag. 119. the commaundements of men is farre from proving any thing against us seeing that by it onely such humane Traditâ—ous are reproved aâ— are repugnant to the Law of God 5. Iewish Traditions
4. c. 8. He speaketh of the Scripture And S. Augustin approveth of his admonition h Aug. de bapt cont Donat. l. 5. c. 26. That which Cyprian admonisheth us That we should have recourse to the fountaine to wit to the Apostolicall Tradition that is best and ought to be done So that in S. Augustines judgment this point may be determined by the Scriptures He accounted the testimonie of the Church one good meanes but the testimony of the Scripture the best meanes to judge it by The 10th is this * Aug. in Psal 57. The truth surely harboureth in the belly Reply p. 148. of the Church The truth is while Christ is the head and husband of the Church truth must needs harbour in the belly of that Church but if Antichrist become the head husband of a Church truth cannot harbour in the belly of that Church The man of sinne the Sonne of perdition doth set as God in the Roman Church which was once â— The â— Thes 1. 4. temple of God He equalizeth all his Decrees and his Cathedrall voyce with the voyce of God sounding in the Scriptures She was along while like a woman sicke of a timpany or some swelling disease and at length brought forth a monster k Nec Deus es nec homo quasi nevter es inter utruâ—que Clemen proem in Glos Neither God nor man but a nevter betweene both And this monster is the Father of this monstrous doctrine of unwritten Traditions The 11th followeth * Aug. epist 56 The whole height of authority and light of reason for the reparation of mankinde consisteth Reply only in the saving name of Christ in his one onely Church As we give unto God the things which are Gods so to the Church the power belonging to her that is the supreame power and absolute authority unto Godâ— and under God a subordinate power and ministeriall authoritâ—â— unto the Church And this is all which S. Augustinâ— meaneth He addeth the 12th * Aug cont Fausâ— Manich l. 11. c. 2. Thou seest of how great forcâ— in Reply p. 149. thâ—â— matter the authoritie of the Catholicke Church is which by the orderly succession of Bishops from the most assured soaâ—â— of the Apostles unto these our dayes and by the consent of so many nations and people is confirmed As in all things wee give due respect unto the authoritie of the Catholicke Church so likewise we doe in this point of which S. Augustine speaketh which is of the truth of holy Scripture that it is the word of God We confesse the authority of the Catholicke Church is of great fâ—rce to confirme our faith in beleeving which is the Scripture and what is the true meaning of it yet her authority extendeth not it selfe so farre as to adde unwritten Traditions to the Scripture or to give any other interpretation of the Scriptures then is contained in them Her authority is one meanes but noâ— the onely meanes to confirme this point for in the same place S. Augustine sheweth that there are other meanes likewise as Searching into other copies of the Scripture and comparing the copies with the originall And yet this is nothing to the Roman Church it is not the Catholicke Church in it there is no orderly successioâ— if there be it is not from the most assured seats of the Apostles but from a doubtfull seat of an Apostle in it the consent of nations and people is not to be heard but onely the voyce of the Pope is to be regarded And to make up his Bakers douzen hee concludeth with this * Aug. cont Iul Pelag. l. 2. cap. 1. It is necessary that all Christian people preferre the judgment Reply pag. 149 and testimonies of holy Fathers before your Novelties and choose rather to adheare unto them then unto you I should but slander you with an action of truth if I should say Popery is a Novelty Vnwritten Traditions are novelties We have ever preferred the testimonies and judgements of holy Fathers before such Novelties and if wee will adheare unto them we cannot adheare unto unwritten Traditions You preferre Novelties before the judgements and testimonies of the holy Fathers The Popes Cathedrall voyce is preferred before the judgements and testimonies of all Councels and holy Fathers and this is a Noveltie never heard of untill it was hatcht of late noâ— much aboue an 100. yeares since in the Lateran Councell l Melch Canus Ioc theolog l. â— c. 5. In generall Councels saith a flatterer of the Pope matters are not to be judged by the number of suffrages but by the weight Pondus autem dat summi Pontific is authoritas but the authority of the Pope maketh up the weight So that among the Fathers and in Councells hee hath not onely a negative voyce to stop that which they conclude but even a divine voyce farre transcendent aboue them all As Pharaohs leane kine eat up the fat so hath he eaten up the authoritie of Church and Fathers And as Iacke Cadâ— would have all written law banished that the law might proceede out of his mouth even so dealeth the Pope Thus we have sifted your â—eapâ— and finde it but chaffe and cast up your number and finde it nothing but cyphers The testimonies are weapons whereby Heretickes and Schismaticks such as deny the true doctrine of the Church may be wounded and put to flight but unto us who defend S. Augustines doctrine they are defensive and not offensive And if dropping of testimonies out of S. Augustine might beare away the bell I dare hazard the game upon it to drop three for one but I dare not take that liberty unto my selfe as the Iesuite doth to be both Respondent and Opponent least I should be censured for gresling from the right rule of answering wherefore I tie my selfe to answer those testimonies which follow * Chrysol ser â—5 S. Peter Chrysologus A Christian minde knoweth not Reply p. 149. how to dispute against such things as are strengthned by the Tradition of the Fathers 21. The same Christian minde is in us for we dispute not against such things Chrysologus his sermon was upon that text of S. Iohn * Ioh. â— 1. There was a Feast of the Iewes This gave him occasion to discourse of holy dayes and specially of such fistivall dayes as were strengthned by the tradition of the Fathers and long continuance These we account as ordinances of the Church and give that respect unto them as is due but we dare not give them that authoritie which belongeth to the word of God as to be points of Reply p. 149. faith or necessary doctrines S. Leo affirmeth * Leo serm â— Thâ—t true learning doth acknowledge and piety doth embrace that which Tradition hath long since dâ—creed and custome hath established * Leo de Iejun Pentecost Neither is it to bee doubted but whatsoever is observed by the
this our Adversaryes enlarge unto all articles of faith As in that of S. Hierome which the Iesuite addeth in the margine 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 we read it not 11. The Fathers provoke their Adversaries unto Scripture only not only in doubtful questions not determined but likewise in points of faith determined by the Church out of the Scriptures The first Councell of Nice determined this point That the Sonne is consubstantiall with the Father and yet about an 100. yeares after S. Augustine disputing against Maximinus the Arian about the same point provoketh k August cont Maxim l. 3. c. 14 him unto Scripture onely The Iesuit's instance of the perpetuall virginity of the blessed Virgin cannot agree with the observation of the Cardinall If it was a question not determined in the Church when S. Hierome wrote against Helvidius why then doth the Iesuite insert it into his * ag 126. Catalogue of unwritten Traditions For as Iulius Rugerius once one of the Popes Protonotaries observeth l Iâ—l Ruger de lib. Canoniâ—is A Tradition is of no force if it have not beene beleeved even from the times of the Apostles 6. When the Fathers cry out upon the abominable impostures Reply p. 169. of the Heretickes who â—athered upon the Apostles execrable Traditions our Adversaries make use of this against such Catholicke and Apostolicke Traditions as the universall Church in all ages and thoroughout all nations hath evermore observed 12. We admit all Catholicke and Apostolicke Traditions and yeeld to the doctrine of the Catholicke Church if by the Catholicke Church he doe not meane the Roman Catholicke Church The Traditions of that Church are as execrable and abominable as those Traditions which were invented by those Hereticks and we have just cause as the Fathers did to cry ouâ— against such Traditions These are the fraudulent inventions by which these Tradition-mongers seeke to avoyde the verdict which the Fathers have given against unwritten Doctrines whose fraud and craftinesse do â—like wise appeare in alleadging the testimonies of the Fathers for unwritten Traditions for as wee have discovered in the stateing of this Question wheresoâ—ver the Fathers use the word Tradition meaning thereby eiâ—her the manner of delivery or the matter delivered eithâ—r Rituall Traditions unwritten or Doctrinâ—ll Traditions written all those places without any respect to thâ— sense most senselesly and deceitfully they produce for their unwritten Traditions When the Fathers use the word Tradition for the delivery of the written word in writing by the Apostles or for their delivery of the same things which are in the word by preaching or by practise or for the Churches delivery of the written word or of written doctrines either expressely written or by consequence deduced or delivered in an unwritten forme of words or for the succession of true doctrine in the Church or for unwritten rites and ordinances used by the Church all such places they alleadge against us for their papisticall Traditions We confesse that which followeth in his Reply That Reply pag. 170. the condition of being written or not written belongeth nothing at all unto the nature of a precept but onely unto the manner of delivery and therefore if once we be assured it was delivered we must not doubt of it This is the true state of the Question whether the Apostles did deliver such things or no Prove this that the Apostles did deliver such doctrines as are not contained in the Scriptures that your unwritten doctrines are the same and we will make no doubt of them To prove this the Iesuite propâ—undeth three rules whereby we may be certainely assured of this 1. By the testimonie of the Church vivâ voce 2. By the dayly and constant practise of the Church 3. By the written attestation of the Saints and holy Doctours His 1. rule is thus squared Seeing our Adversaryes have Reply pag. 170 no other warrant for the written word but the continuall testimonie of the Church thoroughout all ages having the same authoritie for the unwritten word why doe they not embrace the same 13. If we had as good authority for the one as we have for the other we would embrace it for the written word we have more sure grounds then the testimonie of the Church as we have * Sect. 4. Div. 16 shewed but for unwritten Traditions we have not so much as the continuall testimony of the Church throroughout all ages Produce if you can the continuall testimony of the Church thoroughout all ages for adoring of Images for denying the Cuppe and the Scriptures unto the common people and marriage unto Priests To prove unwritten Traditions by the testimonie of the Church is to prove idem per idem for they account the testimonie of the Church an unwritten Tradition This is to prove obscurum per obscurius because it is a most diâ—â—icult thing to finde out the continuall testimonie of the Church thorough all ages Howsoever we put it to the tryall of the Church exceptis semper excipiendis 1. That it be the testimony of the truly Catholicke Church not of the Roman Catholicke Church whose fame is crackt and â—he is â—mficti praviâ— tenax the case is her owne and shee must not be a witnesse in her owne cause m Aug epist 9. If one false thing bee found in the Scriptures saith S. Augustine what authoritie can there be in them In the Roman Church there is at the least one false Tradition which is not from the Apostles as the taking away of the Cuppe and then what authority can there be in her testimony 2. The testimony of the Church must be beleeved the Iesuite might spare his labour in proving it but it cannot beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance which the Scripture doth so that I may easily answer his question What deposition of witnesses I pray Reply p. 170. you can be more certaine and authenticall then tho voyce of the whole Church Why the voyce of the Scripture is a more â—ure word holy men may be deceived in some things and their aâ—â—irmation maketh a thing probable but the Scripture is infallible so certaine as non potest â—ubesse falsam the Scriptures affirmation is a most certaine demonstration And now having made our exceptions let us heare the continuall testimony of the Church The voyce of the Church is an uniforme consent and agreement of six or seven Reply p. 170. thousand Chayres and Episcopall Successions derived without any interruption from the Apostles and their successours and of many millions of subordinate Churches â—hâ—rough the which as thorough so many câ—nduit pipes ordained assisted and authorized by the holy Ghost for this effect the Traditions of the Apostles have with a great uniformity sliden and â—â—owen through all ages unto us This is not the voâ—ce of Iacob but
is not whether the preaching of the Church be a Tradition or whether in delivery of Doctrines to her hearers shee may use such words as are not written and deliver such Doctrines as are by sound inference deduced from the Scriptures but the Question is whether the Church may deliver such doctrines unto her hearers as are neither expressely contained in the Scriptures nor by sound inference deduced from them All this saith the Iesuite is no more but that you admit the written word but our Question is of the unwritten word Is not he a silly Logician that cannot distinguish betweene modum tradendi and doctrinam traditam These five wayes The Apostles preaching Their writing their pious practise The Churches delivery of the written volume her preaching out of the same coÌ„cerne only the manner of delivery And if by admitting these we admit no more but the written word what then becometh of your unwritten word It must needs be a questioÌ„ de non ente 2ly The most reverend Primate sheweth him what passive Answer Traditions we admit We speake of doctrine delivered as the word of God that is of points of religion revealed to the Prophets and Apostles for the perpetuall information of Gods people Not of rites and ceremonies other ordinances which are left to the disposition of the Church and consequently bee not of divine but of positive and humane right The Question is not of rituall but of doctrinall Traditions not of points of historie or genealogies but of more weighty matters in observing of which a mans life and death consisteth not of indifferent actions but of morall such as have vice or virtue good or evill in them These ceremonies of the Church are called Traditions in the vulgar Latine Translation of that text muâ—â—bit Traditiones u Act. 6. 14. Hee shall change the Traditions All these are at the disposition of the Church by that golden rule or Canon of Canons x 1. Cor. 14. 40. Let all things bee done decently and by order These we admit 1. As mutable not as everlasting that belongeth to the y Rev. 14. 6. Gospell 2. As indifferent not as necessary God onely is such a z Iam 4. 12. Law-giver 3. As particular customes of force only in some places like the law of Gabal kinde not as generall to bind all a Vna in his salubeâ—rima regula tenenda est ut quae non sunt contra fidem neque contra bonos more 's habent aliquid ad exhortationem melioris vitae ubicunque institui videmus vel instituta cognoscimus non solùm non improbemus sed etiam laudando imitando secteâ—â—â—â— August epist 119. In these things saith S. Augustine one wholesome rule is to be observed those things which are not contrary to faith nor to a godly life have any encitement to a better life wheresoever wee see them appointed or know them to be appointed let us not only not disallow them but by our commendation and imitation of them allow them We read of the Iewes that they had their Synagogues their pulpits The primitive Church had and our Church hath diverse ceremonies ordinances yet the Scripture doth not directly containe them Doe wee hereby make the Scripture imperfect I may aswell say that man is imperfect that wanteth gay clothes for these are not of the substance of religion but are outward accidents for the comelines of the Church The Iesuite here yeeldeth unto this That the ceremonies ordinances of the Church pag. 116. are grounded only upon positive humane right But forgetting himselfe he saith * pag 135. This distinction of rituall and doctrinall Traditions serveth to no purpose but by his leave we can make very good use of it 1. It serveth for the true stateing of the Question which is only about doctrinall Traditions 2. It evidently declareth that the Iesuite stateth the question most falsly of rituall Traditions saying * pag. 169. Those articles which are reserved unto sole Tradition are rituall points And yet hee inserteth doctrinall points into his Catalogue of unwritten Traditions as that * pag. 126. The Father is unbegotten the Sonnes consubstantialitie with the Father the baptisme of children c. Is not this a manifest contradictioÌ„ 3. It sheweth that he shrinketh froÌ„ the question in alledging a number of Fathers who only speak of rituall Traditions as of holy-dayes fasting-dayes the like as * August pag. 118. 147. Augustine * Epiphan pag 1â—0 Epiphanius * Chrysost p 1â—0 Cbrysostome * Theophilact pag. 120. Theophilact * Tertul. pag. 137. Tertullian * Basil pag. 1â—â— Basil * Chrysost Chrysologus * Leo pag 149 Leo many others And yet he that speaketh nothing to the purpose taketh upon him to teach the Answerer to Speak to the purpose whether the Apostles preached no more then they laid down in writing And whether tradendi modus the manner of delivery of such things without writing made them to be of lesse authority then that which they coÌ„mitted to writing 5. All this is nothing to the purpose If by no more he meanes no more words he may be beg'd for a fool for asking such a questioÌ„ He is told that some of the apostlâ—s wrote that al preached We have but 8 writers of the new Testament Reply p. 115. there were at the least 80. Preachers of it This Iesuite hath a tricke to preach printed sermons in which he will preach no more words then are written but it was not so with the Apostles their Sermons were large Epistles and their Epistles are contracted Sermons If he mean no more rituall points this is nothing to the purpose hee frameth the Question falsly concerning those It is as litle to the purpose if hoe meane no more doctrines for they might be written formerly by the Prophets although they were not written by the Apostles And we defend the perfection of the whole Canon of Scripture and not of any part thereof Yet for his instruction we tell him all that was necessary for the Church to know was inspired all that was preached was written b 1. Epist Ioh. c. 1. vers 1. 3. 4. Those things which the Apostles saw and heard they declared and those things they wrote c Quod quidem praeconiaverunt poâ—â—â—à per Dei voluntatem in scripturis nobiâ—â—â—adiderunt Iren. l. 3. c. 1. What they first preached the same afterwards by the will of God they delivered unto us in the Scriptures saith Irenaus And if they be not what Authority can they have Wee give a due respect unto any thing which the Apostles have delivered either vivâ voce or by writing but for Popish Traditions we respect them not because they were never delivered by the Apostles They are of a later invention they are the commaundements of men condemned by the Scriptures And
is not this ad rem Is not this to speake to the purpose He may sooner cough up his heart then prove the contrary And though some things were delivered by the Apostles without writing yet their authority may be lesse then the authority of the things they committed to writing not because writing giveth authority but because the authority may arise from the matter delivered and from the intention of the deliverer 1. From the matter delivered unwritten rituall Traditions may be of the same authority with written rituall Traditions which are mutable and changeable but no man of understanding will say that they are of the same authority with written doctrinall Traditions which are immutable and unchangeable 2. From the intention of the deliverer Those things which the Apostles intended should be universall and perpetuall were written by them but those things which they intended should be transient and particular for the most part they were delivered by word of mouth so that their intention was to deliver such things as befitting those timâ—s and places and not by them to make an addition to the written word as it were defective nor to make them of equall authority with the written word In leagues between Prince Prince in covenants between man and man the Articles are committed unto writing God hath entred into a covenant with man and hath made choise to deliver it by writing and therefore we give supreme authority to the written word above all things unwritten whatsoever Yet those things which by sound inference are deduced from the Scriptures have the same authority with the Scriptures But first you have no meanes to know which is a sound inference Reply pag. 116 6. Sir I tell you that you are a lyar and I will prove it by a sound inference It was of olde accounted an argument sound both in matter and forme d Thom. Walâ—ing Histor Richâ—â— 2â— If a Fryar then a lyar This Argument is as sound If a Iesuite then a lyar The inference is sound because e Psal 116. 11. All men are lyars This is a surer inference then the Popes supremacie or the corporall presence the first depending upon many false suppositions and the second upon many doubtful intentions Such I confesse is the depth of Scripture that the wit of man is not able to sounde it and to find out all the sound inferences that may be deduced from it Such is the depth of Scripture saith S. Augustine f Tanta est Christianarum literarum profunditas ut iâ— eis quotid se proficerem sieas solas ab in cunte aetaâ—e usque ad decrepitam senectuâ—em coâ—areâ— addiscere August Ep. 3â— that still I may learne more out of it although I should studio nothing but it all the dayes of my life But to say that we have no meanes to know which is a sound inference out of it is to deny that we have Wit or any spirituall understanding This is a most witlesse cavill and it seemeth that the Iesuite hath no more braines then a bird-boult 2. We have the expresse warrant of the Scripture approving Reply unwritten Traditions And so the Scripture condemneth unwritten Traditions and I beleive when we come to examine your Traditions we shall find them more like those which are condemned then those which are commended by the Scripture 3. We are able to prove all such Traditions as the Catholick Reply Church holdeth for Apostolicall to bee doctrines deduced by sound inference from the Scripture And so are we but what is that to Popish Traditions which were never held by the Catholick Church are not Apostolicall and are no doctrines deduced by sound inference from the Scripture Wee have long desired to see the catalogue of unwritten Traditions we presse you and defye you to set it out This puny Iesuite knoweth not what is an unwritten Tradition What a babling wittall is this He undertaketh to prove All unwritten Traditions to be doctrines deduced by sound inference from the Scripture If he doe not prove this he is a lyar in grain If he doe prove this then he over-throweth unwritten Traditions for doctrines deduced by sound inference from Scripture are not unwritten Traditions but even all one with the Scripture it selfe I marvaile not at the dunsary of this Ignoramus in calling doctrines deduced by sound inference from Scripture unwritten Traditions seeing in * pag. 145. an other place hee calleth the Scripture it selfe an unwritten Tradition Sr. Ignaro learne to speake English before you write againe in divinity But let us here his sound inference Because the Scripture commandeth us to obey the Church A sound inference to defend Iewish Traditions aswell as Popish because the Church among them was to be obeyed Such an inference may passe for current among your Proselytes who must beleive whatsoever you prate or prattle This is a sound of an inference but no sound inference 1. Because the Romish Priests and Prelates who require this audience and obedience are not a true Church but upstart Imposters Tradition-mongers such the Scripture commandeth us not to obey 2. Though they were a true Church yet they are not the Catholicke Church of which Mr Dullman speaketh 3. Because the Traditions which you defend crosse both the veritie and perfection of the sacred Scripture And therefore they are no doctrines deduced by sound inference from the Scripture for which cause wee set our selves against them Then you set your selfe against no body Reply but combat with your owne shadow frameing a phantasticall Adversary for such Traditions as we defend are farre from crossing the veritie or perfection of the Scripture 7. The first article of Ignatius Loiola his lame confession is this g Credo Scripturam esse doctrinam imperfectam mutilam et mancam Hospin de orig Iesuit I beleeve that the Scripture is an imperfect lame and maimed doctrine not all that a Christian is bound to beleeve but onely h Maxima pars coâ—tinetur in Scripturis Andrad orthodox Explicat a â— The greatest part is contained in the Scriptures saith Andradius i Multo pars maxima Euangelij pervenit ad nos traditioneâ— perexigua est literis mandata Hosius confess Petrocovâ—â— 9 de Traditionibus The farre greater part of the Gospell we have by Tradition very little is committed unto writing thus writeth Hosius the Cardinall How oft hath this Sir Oblivious denyed the perfectiâ— of Scripture even in points of greatest moment g pag. 126. That it cannot be proved by Scripture that the Father is unbegotten and that the Son is consubstantiall with the Father that * pag. 118. The holy Ghost is to bee worshipped He likewise affirmeth * pag. 132. That all the Councel of God which the Minister is to deliver is not written And * pag. 165. That the Scripture hath sufficiencie to declare some but not all the Articles of faith And if this defect must
good man Wiseakers wherein doth the most reverend Primate shrinke Wherein hath hee stated the Question amisse Doth not he directly oppose Popish Traditions which crosse either the verity or the perfection of Scripture Confesse this or else deny this article of unwritten Traditions All your exceptions proove frivolous and ridiculous You are like an unskilfull Pilot that maketh ship-wrack before he can get out of the haven You deale with your Adversary as Pericles did in his disputations with Thucidides r Plutarch in vitâ Pericl boasting that he gave the foyle when he received the foyle And as in this Section we finde that which Iosephus found in Å¿ Ioseph l. 1. cont Apion Apions writings an heape of untruths So I doubt not but that we shall finde the like dealing in your next Section wherein we are to examine SECT II. VVhether Christ and his Apostles delivered unto the Church many things which are not written 1. a Aristotâ—l de reprehens sophist ARistotle compareth sophisticall disputers unto weake persons who stuffe up themselves to seeme greater The Iesuite is such a one he stuffeth up his three ensuing Sections with a deale of bombaste that so his Replye may seeme greater They beare the title of a Reply to the Answer and yet the Answerer doth not once speake in them I might therefore passe them over as impertinently written but I wil be content to run the wildgoose chase and to pursue this gagler by his hissing who thus beginnes to keake Christ commaunded that the * Math. 23. 3. Scribes and Pharisees Reply pag. 117. should be obeyed in their doctrine for the authority of Moyses chayre much more will he have his Church to be obeyed in her holy Lawes In the same Chapter Christ saith b Vers 19. The altar sanctifyeth the gift Yet it doth not sanctify every gift as doggs flesh or swines flesh but onely such gifts as are fit for the Altar Children must obey their c Col. 3. 20. Parents in all things Yet not in unlawfull things so must the Chayre the Church be obeyed in all holy Lawes Wee must obey them that sit in Moses chayre but who sit therein d Qui ea quae in lege habentur docent Theophâ—l in Mat. 23. They that teach those things which the Law teacheth them saith Theophilact e Perinde est ac si dicat omnia quae lex Moses vobis dixeâ—int Scribis Pharisaeis recitanâ—bâ—s Maldoâ—â—â— in Mat. 23. It is all one saith Maldonate as if he should say obey all things which Moses and the Law doe teach being recited by the Scribes and Pharisees And S. Augustine saith f Sua verò si vellent docere nolite audire Aug. tract 46. in Ioh. If they will teach things of their owne heare them not Prove then your Traditions to bee taught in the Law and that they are not of your owne but from God and wee will obey them You stretch this obedience as shooemakers doe their leather untill it cracke The caveat which Christ gave unto his Disciples g Matth. 16. 12 Take heed of the leaven of the doctrine of the Pharisees is entred in sacred writ for our instruction You erre in Traditions as much as ever did the Pharisees Moses Chayre is fallen the Popes is a falling as you paint h Lernaus in introduct in arâ—â—â— Iesuit The Pope in his Chayre ready to fall and the Iesuites bearing it up with their shoulders You have lost not onely the power of binding and unbinding but likewise your discretion with it for no man of discretion would say as you doe That the Church can binde and unbinde at her discretion To prove this he alledgeth the text * Luk. 21. 15. Christ bestowed upon his Church os sapientiam a mouth to utter and wisedome to declare all his will and counsell in so much that whatsoever shee saith must not be doubted This seemeth to bee a gift peculiar to the Apostles to whom Christ gave wisedome without study or labour not onely to stoppe the mouthes of their Adversaries but also to penne Lawes for his Church rather then an inheritance conveyed by succession unto the Church her wisedome is not to make new Lawes but to keepe the Lawes which GOD hath made not to bee wise above that i 1. Cor. 4. 6. which is written But to be k 2. Tim. 3. 15. made wise by the Scripture Suppose it were a promise made to the Church for ever yet it is no such warrant for her infallible truth but that her doctrine may bee inquired into and examined by the Scriptures l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Chrysost hom 13. in 2. Cor. It is an absurd thing saith S. Chrysostome not to beleeve others in receiving of money but to reckon it after them and yet in greater things to receive other mens doctrines and not to trye them Are your wordes more authenticall then S. Paules m Si ipse taliâ— ac tantus Apostolus authoritatem dictorum suorum sufficere non posse credit nisi doceat in Lege Prophetis scriptâ— esse quae dicit quanto magiâ— nos minimi hoc observaâ—e debemus Origenâ— in Rom. c. 3. If he such and so great an Apostle did not thinke his words to have authority enough unlesse hee could teach that those things which he said were written in the Law and the Prophets how much more ought wee who are the least to observe the same course saith Origen And what if the doctrine taught cannot bee prooved by the Scripture must it be obeyed I reade the contrary in Cyrill n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyrill Hieros Catech. 4â— de Spiâ— Sanct. Beleeve not mee unlesse I can bring a demonstration out of the Scripture In S. Augustine o Nec ipsis Catholicis Episcopiâ— consâ—ntiendum est sicuti forte falluntur ut contra â—anonicaâ— Dei scripturas aliquid sentiant Aug. de unitat Eccles c. 10. Beleeve not the Catholicke Bishoppes themselves who may sometimes bee deceived teaching things contrary to the holy Scriptures of GOD. And in the imperfect worke upon Matthew p Nec ipsis Ecclesiâ—s credendum est nisi ea dicant quae convenientia sunt Scriptura Author imperfect Oper. in Matth hom 49. Beleeve not the Churches themselves unlesse they teach these things which doe agree witb the Scriptures So that a Bishop Bishops or the Churches must not be beleived unlesse they can proove their doctrine by the Scripture But if the Church say it then the Iesuite will sweare it Because it is the Lords decree * Luke 10. 16. Hee that heareth you heareth mee and hee that despiseth you despiseth mee Take heed you be not forsworne for Gerson telleth you that this is spoken of the q Gerson de vitâ spirituali lect 2 Apostles And Driedo addeth his reason r Ecclesia primitiva propter collegium Apostolorum majoris erat
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
Scriptures and the Fathers and finde this for truth that Christ and his Apostles taught no unwritten Traditions If they did so what is this to the purpose unlesse the Iesuite can proove that the unwritten Traditions of the Romane Church are the same which Christ and his Apostles delivered They pretend that they are so so they doe in their miracles which are but coozening and juggling trickes of Leiger de maine so they doe in their reliques which are but grand impostures as the Angell Gabriels feathers our Ladyes smocke S. Peters chayne and the like these I beleeve are as true reliques from them as their Traditions are the same which Christ and his Apostles taught And as they are so is their authoritie which is the subject of his next Section wherein wee are to examine SECT III. VVhether unwritten Traditions are of equall authoritie with the written word 1. NOne but a Non ens would say that a Non ens can be of equall authority with the written word when as Bellarmine confesseth that a Bellarm. de â—erâ—o Dei l. 4. c. â— All Traditions are not of equall authority among themselves but without any distinction whatsoever this Iesuite would have them all to be of the same authority among themselves and of the same authority with the written word and the truth is they are no more worthy to be compared with the written word then b Ier. 13. 28. chaffe with wheat then drosse with c Is 1. â—2 silver The Iesuite hath already granted this * pag. 116. That the rites and ordinances of the Church are grounded only upon humane right and now he contradicteth the same that they are of divine right even equall with the written word and for this opinion he Reply p. 120. boasteth of Plaine Scripture and the uniforme consent of ancient Fathers It is no new thing to heare the enemies of the truth clayming the Scripture and the Fathers to be theirs after the same manner the Heretickes boasted that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 5. hist c. 27. The Fathers and the Apostles held taught the same things which they said First let us heare his plaine Scripture * â— Thes â— 15. Therefore brethren stand fast and hold the Traditions which you have beene taught whether by word or by our Epistle This Text is no lesse then ten times alledged by him and once for all I returne this Answer to it Those Traditions are Reply pag. 121. written and not unwritten Doctrines S. Paul declareth his continuall practise e Act. 26. 22. Hee witnessed both to small and great and therefore to the Thessalonians none other things then those which Moses and the Prophets did say His doctrine delivered at Thessalonica was taken f Act. 17. 2. out of the Scriptures And suppose it was not written in the Olde Testament yet it might be written in the New by himselfe or by some other of the Apostles What he taught the Philippians by word of mouth the g Philip. 3. 1. same things he wrote afterwards unto them in his Epistle And unto the Thessalonians he wrote those things h 2. Thess 2. 5. which he first told them and i 2. Thess 3. 10. which he first commanded them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle signifieth aswell both as whether and it is not onely disjunctive but very k 1. Cor. â—1â— 1â— c. 15. 11. Coloss 1. 20 Rom. 14. 8. oft conjunctive By which the meaning of the Apostle is declared to be this Holde fast the Traditions or the doctrines which have beene taught you both by word of mouth by Epistle The matter taught was the same although the manner of teaching was different both by word of mouth and by Epistle S. Ambrose expoundeth it thus l In Traditione Evangelij standum ac perseverandum monet Ambros in 2. Thess He admonisheth them to stand to persevere in the Tradition of the Gospell And Gretzer your Great Sire defending Bellarmine defendeth this interpretation that it might be the same doctrine which S. Paul delivered by word of mouth and by Epistle and giveth this instance for it m Sicut eadem fides quae confirmata olim fuit per Circumcisionem Pascha quae nuÌ„c coÌ„firmatur per Baptismum Coenam Gretz defens Bellarm. l. 4. c. 5 Even as it was the same faith which was formerly confirmed by Circumcision and the Passeover which is now confirmed by Baptisme and the Lords Supper It is most manifest by the precedent words that the Apostle speaketh of such Traditions as helpe to keepe out u 2. Thess 2. 3. The man of sinne the sonne of perdition It cannot then be that he should speake of unwritten Traditions because Popish Traditions are the onely key to let him in 2. To prove the uniforme consent of the Fathers he first alledgeth S. Chrysostome * Chrysost in â— Thess By this saying of S. Paul it is manifest saith S. Chrysostome that the Apostles did not Reply pag. 121. deliver all things by their Epistle but that they delivered many things without writing which are as worthie to be beleeved as those things which they left written We yeeld unto this that the Apostles have not delivered all things by writing And I will graunt more unto the Iesuite that the Apostles have not delivered all things by Epistle or by word of mouth which are and may be observed in the Church as all the rites and ceremonies of it and those are the things of which S. Chrysostome speaketh of things indifferent Concerning necessary things writing upon the same Chapter these are his words o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 3 in 2. Thes â— All things are cleare and true which are in the holy Scriptures all necessary things are manifest But that those things which are not necessary and are delivered without writing should be as worthy of faith as those things which are written this is one of his many hyperbolicall speeches it is rather a flourish of his Rhetoricke then a truth in Divinity S. Basil saith * Basil de Spirit Sanct. c. 29. I hold it to be an Apostolicall doctrine that Reply we adhere unto unwritten Traditions in proofe whereof he alleadgeth Scripture The Author is suspected but I passe by that for the present I hold with the Author that it is fit to yeeld unto such unwritten Traditions as he writeth of and those are onely rituall and not doctrinall Unto these we doe yeeld not as unto the word of God which is of divine power and abideth for ever but as to the Lawes of men which are of humane right and mutable according unto time place And in proofe of the lawfull use of those we oft cite Scripture as that Author doth In the next place he alledgeth * That of Epiphan is answered Sect. 2d. Divis 10. lit â— S. Hierome
which I will breifly repeat By the Majesty of the Speaker by the titles of the Bookes by the power of the doctrine in the conscience by the simplicity and purity of the stile by the truth of the predictions by the agreement in all things though written by sundry persons in sundry places and at sundry times by the perfection of it and by the testimony which our Saviour giveth unto the i Luc. 24. 27. old Testament k 2. Pet. â— 16. S. Peter to the Epistles of S. Paul and S. Paul to the whole l 2. Tim. 3. 17. Scripture By all these it is more then probable and credible that the Scripture is the word of God These are sufficient arguments to beget an acquired faith in any man if the m 2. Cor. 4. 4. God of this world hath not blinded his eyes so that he cannot n Psal 119. 1â— see the wonderfull things contained in the Law The naturall man is blinde and o 1. Cor. 2. 14. perceiveth not the things of God by his active understanding neither can he conceive them by his passive understanding although they be most evidently revealed and therefore God worketh in his owne an infused faith and openeth their eyes that they may see and beleeve this truth There is p In Scripturis est Sol justitiae August in Psal 80. in the Scriptures the Sunne of righteousnesse as S. Augustine saith a blinde man cannot see this Sunne no more then a blinde man can see the Sunne in the Heavens as therefore the eye of the body must be light that it may see the Sunne so must the eye of the soule be spiritually illuminated that it may see this Sunne of righteousnesse This is wrought outwardly by the word which q Psal 19. 8. giveth light unto the eyes and inwardly by the spirit which r 1. Cor. 2. 11. onely knoweth the things of God and worketh this by Å¿ Origen de Principijs l. 4. c. 1. working upon the spirit and the understanding as Ovigen sayth And when the heart is purified that a man doth the will of GOD then he shall t Ioh. 7. 17. knowe whether the doctrine bee of GOD or no. And as a friend knoweth the voyce of his friend so the spouse of CHRIST and the sheepe of CHRIST know his u Cant. â— â— Ioh. 10. 4. voyce These are the meanes by which wee know the Scriptures to be the Word of GOD by which we know what bookes are canonicall and which are counterfeit And for the manifestation of this truth we doe likewise allow the testimony of the Church these cautions remembred 1. The testimony of the Church is one but not the onely meanes He that knoweth the Sunne to bee the Sunne onely because he is told so and hee that knoweth his horse to be his horse onely because the hostler telleth him so is as wise a man as he that knoweth not the Scripture to be the Scripture but onely because holy Church telleth him so I will demaund one thing of this Iesuite if a man deny the Scripture will he not convince him by the authority of the Church which testifieth for the Scripture And if he deny the testimony of the Church will he not convince him by the authority of the Scripture which testifieth for the Church Thus is he forced to daunce in a circle and in the end to bring all conclusions to be proved by the Scripture We rather hold that the Scripture is the onely meanes to know the Church by then that the Church is the onely meanes whereby to know the Scripture So saith the Authour of the imperfect Worke upon Matthew x Anteâ— multis modis â—stendebaâ—ur quae esset ecâ—lesia Christ quae gentilitas nunâ— autem nullo modo cognos cituâ— volentibus cogâ—oscere quae sit ecclesia Christâ— nisi tantummodò per Scripturas Hom. 49. In former times there were many wayes whereby to know which was the Church of Christ and which was Gentilisme but now if a man would know which is the Church of Christ the Scripture is the onely meanes whereby to know it And S. Augustine sheweth us where we must seeke for the Church y In prâ—scripto legis in Pro phetarum praedictis in Psal morum â—antibuâ— in ipsius pastoris vocibus in Evargelistarum praedicationibus laboribus hoc est in omnibus canonicis sanctorum librorum authoritaâ—ibus Aug. de unitat Eccles c. 16 In the prescript of the Law in the predictions of the Prophets in the Psalmes in the words of the Pastour himselfe in the Sermons and labours of the Apostles that is in the canonicall authority of the holy Bible 2. The authority of the Church is a meanes to declare which is the canonicall Scripture but not to make the Scripture canonicall as he that declareth Ignatius to be canonized for a Saint doth not thereby canonize him it is a good argument not à priori but à posteriori as when the Gold-smith declareth the Gold to be good But the Romanists speake most disgracefully of the Scripture z Scripturas valere quantum fabulae Aesopi si destituantur authoritate Ecclesiae Heâ—man apud Breut in Prolegom That the Scriptures are no better then Aesopes fables if they want the authority of the Church And without the authority of the Church a Se non plus fidei adhibiturum quam Tito Livio Gul. Bailius Catech. contr tract 1. q 12 They will beleeve them no more then Titus Livie Thus I have made good my promise and have runne the wilde goose chase after this Gagler in these three Sections who at last seeing his fault that all this while he hath answered nothing that hath beene objected confesseth That it is time for him to examine the Scripture which is produced against unwritten Traditions In reexamining of what he hath examined it shal be made manifest that SECT V. The Iesuite useth most silly shifts in answering the Scripture which is produced against unwritten Traditions THe three observations gathered by the Iesuite in the beginning of this Section are already answered and therefore I neede not actum agere yet I wil be content to give them a touching answer First the Traditions which we maintaine Reply p. 127. cannot be said to be precepts or commaundements of men but of God himselfe forasmuch as they proceede immediatly from Christ and his Apostles 1. Are your Ecclesiasticall Traditions immediately from Christ and his Apostles Your solemne baptizing of Bells Your Friday faste and the like can you proove thier originall to be immediatly from Christ and his Apostles Secondly that the like our Traditions are not any Reply pag. 128. way contrary or repugnant to the truth of holy Scripture 2. There is neither sense nor truth in this observation The likâ— our Traditions are not is none sense not contrary to the truth of holy Scripture is contrary to the truth That it is a
is lost contained onely leviora things of litle account Å¿ Si canonici ejusmodi libri extitissent ecclesia non fuisset depositi sibi traditi à Deo fidelis custos juxta illud 1. Tim. 6. oh Timoth depositum custodi c. Salmeron prolog 9 caâ— 4 If these bookes saith Salmeron had beene canonicall the Church had not beene a faithfull keeper of that which God committed to her according to that oh Timothie keepe that which is committed to thee It cannot then stand with the care of the Church which is Custes Rotulorum the keeper of Gods oracles that any booke of holy Scripture should be lost t Staplet Defens occles author cont Whitak l. 2. c. 1 It cannot stand with the providence of God which never faileth in things necessary to salvation saith Stapleton And he addeth That the Church is as much to bee blamed if she should lose a booke of Scripture as if she should lose a Sacrament But that we may wrestle the Iesuite with his wrestling argument let him answer this God by his providence and the Church by her care hath preserved the volume of the written word whole and intire so that not one booke of it is lost but many volumes of unwritten Traditions are lost and perished witnesse the five bookes which Egesippus wrote of the unwritten Traditions which the Apostles left unto the Church the which the * Sect. 2. Iesuite alledgeth against us And the booke written by Clemens Alexandrinus of the same subject neither is the Iesuite able to tell us what particular Traditions were contained in these bookes with us therfore the rule of saith remaineth whole intire but part of their rule is lost and perished And thus our Doctrine stands firme and sure notwithstanding all the shifts and cunning windings of this Iesuite there is in the Church perfectio integralis of the whole volume of Scripture not one booke of it is lost and there is in the Scripture perfectio finalis for the Church not one point of faith nor one good worke is there but it may be learned by the Scriptures This one testimony of S. Paul I preferre before the testimony of any Father yet because our Adversaries being convinced by the Scriptures give out that the Fathers are theirs as the Iewes did u Ioh. 8. 39. that Abraham is our Father Wee will therefore bee content to put our selves to be tryed by God and the Countrie not onely by the Scriptures but also by the Fathers whose verdict is returned in the next Section SECT VI. VVherein the Iesuite produceth senselesse exceptions against the Iury of the Fathers giving their verdict against him YOur Masters have told you that you disagree Reply p. 135. from the Doctrine generally received by the Fathers 1. I could tell you if it were not for manners sake that you lye notoriously You read this on the backeside of Constantine his Donation or of some of your golden legends for I am sure none of our Writers tell us so Name one if you can among our many Writers that doth acknowledge our disagreement from the Doctrine generally received by the Fathers in this point and if you cannot wee may easily judge how you will deale with the auncient Fathers when you deale thus with our late writers This is but a Iesuiticall fiction and it is evident that all our writers in combating with you about unwritten Traditions have fought against you at this weapon and have brought into the feild these champions of the truth helping to bring downe to the ground the Tower of Babel this sort of unwritten Traditions 2. Tertullian is the foreman of the Iury concerning whom the Answerer confesseth That hee was an earnest advocate for rituall Traditions unwritten and for doctrinall Traditions written c. In the opinion of the Iesuite this distinction of Rituall and Doctrinall Traditions serveth to no purpose It serveth for the true stateing of this Question It discovereth the Iesuites false stateing of this Question of Rituall Traditions onely And it sheweth his folly in heaping up a number of Fathers defending rituall Traditions unwritten for such are allowed in our Church But why serveth it to no purpose Because both of them may be Apostolicall Reply pag. 135 and are to be regarded as the written word and worthy of the same faith being delivered to the Church by the same Authors Are there no Rituall Ecclesiasticall Traditions to which you give the same credit and authority as to the written word Can those be Apostolicall Or were they delivered to the Church by the Apostles And although all Rituall Traditions were from the Apostles yet they are not to be regarded as the written word All that the Pope saith is not to be regarded as his Cathedrall voyce All that his Majesty saith is not to be regarded as his lawes and statutes The authority of things delivered may bee different although they be delivered by the same authors * Sect. 1. Divil â— the intention of the deliverer or the dignitie of the matter delivered may make the thing delivered more worthy of faith for this is certaine there may be a proposition beleeved in respect of the Author delivering yet the matter delivered may be not worthy to be an article of our faith Yet Tertullian having to deale with Hermogenes the Hereticke in a question concerning the faith presseth him with Answer the argument ab authoritate negativè * Tertul. advers Hermog â— 22. Whether all things were made of any subject matter I have as yet read no where let those of Hermogenes his shop shew that it is written If it be not written let him feare that wâ—e which is allotted to such as adde or take away The Iesuite painteth out an answer unto this and coloureth it with false glosses as if hee had gotten some relicks out of Hermogenes his painting shop It would be too tedious to lay downe all his wordes but the summe is this First this is no thing against us unlesse we should hold that Reply pag. 136. all points of faith are to bee proved by unwritten Tradition onely and none at all by Scripture For what if he presse the Hereticke Hermogenes in one point with the argument ab authoritate negativè must it follow that therefore he thought all points might be proved in the like manner The boyes of the Logicke Schoole doe know that an Inference universall is absurdly deduced from particular Premisses Hath not the Iesuite told us * pag. 126. They that deny unwritten Tradition can have no sure ground for their faith The Popes infallibility is the α and ω the formall reason and onely perswasive demonstration of a Papists faith for although materiale fidei the thing which he beleeveth be a written Doctrine yet firmale fiaei or ratio credendi the reason why he beleeveth it is because the Pope saith it He will not beleeve that there is a written word
because they are all one with those things that be expressely written As for example Whether Children shal be baptised or no Or whether the baptised by Heretickes shal be rebaptised or no We read no expresse commandement nor evident practise either way yet by sound consequence these points may be determined out of the Scripture And of this in this testimony S. Augustine disputeth against the Dâ—â—atists Reply pag. 14â— The third is against the Non-conformists * Aug Epist â—â— ad Casul In thâ—se things whereof the Scripture hath deliveâ—â—◠〈◊〉 the 〈◊〉 of Gods people and the 〈◊〉 of our Aâ—â—â—estâ—râ— are to be held for a law In this he disputeth of the rites customes or constitutions of the Church and specially of the Saturdayes fast concerning which in the same Epistle â—e giveth this advice Let the â—aith of the universâ—ll Church â—â— one alâ—hough the unity of faith be â—â—â—nded upon with diverse observations by the 〈◊〉 thâ—â— which is true in the faith is â—â— way 〈◊〉 Here he distinguisheth these observations of the Church from â—â—th â—â—ith is one they are diverse they are not of faith but attend upon faith So that they are to bee held for 〈◊〉 yet not for the law of faith which is of divine â—ight universall and bindeth all but as the law of man which is but of humane right particular to some places like the Law of Gâ—â—all kinde and bindeth not all like the by-lâ—wes of a Corporation The fourth testimony which he citeth out of Augustine I finde it in his 118. Epistle and it is * Sect 2. Div. 6. formerly answered * Aug ad Inquisit laâ—â—aâ— l. 1. c. 1 All those things which we hold without writing onely by unwritten Tradition were commended and ordained either by the Apostles themselves or by generall Councells All such things are not Doctrinall but Rituall Traditions not points of faith but orders and constitutions for the Church This appeareth both by the words allâ—adged and by the subsequent words in the same Epistle Wee see in the words alleadged S. Augustine cannot well tell upon whom to father such things but he leaveth it doubtfull it may be they were from the Apostles and it may be they were ordained first of all by generall Coâ—â—â—lls But all points of faith are elder then the eldest Councell The Iesuite himselfe telleth us out of Aâ—hanasius * Pag. 140. It is not nâ—wâ—dayes that our faith received its beginning but it is derived from the Lord himselfe And Athanasius himselfe was one of the first generall Councell That of Gerson iâ— most câ—rtaine c Nec Papa neâ— generale Concilium potest facere aliquid esse de side quod antè non â—uâ—t Gerson part 1 de err cirâ—a pâ—aecept Non Occides Neither the Pâ—pâ— â—or any generall Councell can make that to be a point of faith which was not so before And in the words immediately following S. Augustine declareth what such things were as were delivered without writing As the Passion reâ—â—â—rection and ascensâ—â—â— of our Lord and the descâ—nsion of the holy Ghost are yâ—â—rely solemnely celebrated These Feastâ— put us in minde of greater things but the Feasts themselves aâ—â— to be accounted but as rites and ordinances belonging to the Church The fifâ— is against the Doâ—atists and it is like wise * Sect. 4. Div. â— formerly answered The Apostles have not commanâ—ded any thing in this poinâ— but that customâ— which was opposed unto Cyprian must be held to have taken its originall from their Tradition The point of rebaptization is the point of which he dispâ—teth concerning which we oft declared the judgment of S. Augustinâ— to be this that the Apostles expressely commaunded nothing in this point and yet that this point may be determined by sound inference out of the holy Scripture The sixt is this He would not beleeve the Gospell it selfe but that the authority of the Church moved him The summe of our former * Sect. â— Div. 2 answere unto this is this S. Augustine spake this of the time when he was a Manichee but after his conversion he maketh a better confession He speaketh of the primitive Church not of the now Roman Church That power which he ascribeth unto the Church is to be a mover to perswade us to beleeve not to be a law-giver to coyne Articles of our beleefe The 7th is likewise * Sect. 4. Div. 8 answered Although we have no certaine example hereof out of Scripture yet we hold the truth of the Scripture in this thing when wee doe that which now pleaseth the universall Church The Example which is sought for is an example how those were received when they returned to the Church who were baptised by Heretickes whether they were rebaptised or no We confesse the Scripture giveth no example how they were received but none can inferre because the Scripture containeth not an example in this point therefore it containeth not the Doctrine of this point The 8th is likewise * Sect 2. Div. â— formerly answered This neither thou nor I can fiâ—de plainly and evidently in the Scripture This is against the Dâ—natists in the same point and I returne the same answere This that is an example of this how they were received into the Church that were baptised by the Heretickes neither thou nor I can finde in Scripture Yea we confesse the point of Doctrine is not written plainely evidently and expressely word for word but by sound consequence it is deduced from the Scripture And now let the understanding Reader judge of the reason that moved the Iesuite to object all those testimoniâ—s which were formerly answered surely it was onely to make his promise good to heape up a number without any regard of their nature He mustereth his testimoniâ—s as some Captaines when their companies are not full muster their Souldiours presenting some of them three or foure times over The 9th is this * Aug. l. â— cont Crese â— I receive not that which Cyprian held because Reply p. 14â— it is not received by the Church And I receive not that which is held by the Iesuite because it is not received by S. Augustine Doe I therefore hold unwritten Traditions Cyprian held rebaptization Augustine held the contrary and confuteth him by the authority of the Church but doth the use of one meanes exclude the power of another Because he confuted him by the authoritie of the Church could he not therefore confute him by the authority of Scripture Cyprian would have this question to be tried by the Scripture f Cypâ—ian epist 74. ad Pompâ—ium whence saith he is this Tradition Is is descended from the authoritie of our Lord and the Gospell or doth it come from the Acts or Epistles of the Apostles And a little after Let us goe to the fountaine to the Evangelicall and Apostolicall Tradition This is so evident that Bellarmine confesseth g Bellar de verbo non script l.
Christian people commâ—th by divine Tradition 22. In both these places Leo writeth of Rituall Traditions as of set dayes of fasting concerning which we confesse wiâ—h S. Augustine m â—â—ceptum esse Iejunium qâ—â—bus autem diebus non oporteâ—â—ejunare qâ—bâ—â—o porteâ— praece to Domini vel Apostolorâ—m noâ—nâ—enio de 〈◊〉 Aug. câ—â—st â—â— ad Casul Thâ—â— the duty of fasting is comman ded but on what dayes we must fast and when we must not fast we finde nâ—t this determined by prâ—cept of the Lord nor of his Apâ—stlâ—s What then shall we dâ—â— in this case May wee conteâ—â—e the obâ—ervance of aâ—y fasting day No for if we live in such a place where such dayes are by tradition decreed and by custome established it is our duty to obey authority in such a case Remembring alwayes to distinguish these customes as Leo there calleth them from Gods commandements And if Leo spake any thing hyperbolically concerning such Rituall Traditions we doe excuse him because having taken upon him to defend them he strained his wits to finde out arguments to commend them He maketh no difference betweene Divine Apostolicall Traditions wholly taketh away all Eccleâ—iastical Traditions whereby he overthroweth that knowne division of Traditions into Divine Apostolicall Ecclesiasticall our Adversaries have need to excuse him in this The two subsequent testimonies the one of Chrysâ—stome the other of Epiphantus being * Chrysoâ—â— Sect 3. Divis aâ— Epiphan Sect. 2. Divis â—1 already answered I proceede to that which hee objecteth out of Epiphanius concerning the custome of praying for the dead at the time of administration of the divine mysteries * Epiphan hâ—res 76. It is haeres 7â— The Reply p. 149. Church performeth this necessarily having received it by Tradition from the Fathers and who may dissolve the ordinance of his mother or the Law of his Father God the Father the Sonne and the Holy Ghost hath tâ—ught both in the Scriptures without writing the Church our mother hath inviolable statutes laide up in her which may not be broken 23. The mâ—aning of Epiphanius in this place is most evidently declared by the most learned Primâ—te in his * pag. 23â— Answer Such prayers for the dead as were generally used by the Primitive Church want not the testimony of the Scripture to consirme the lawfulnes of theÌ„ As S. Paul prayed for Oâ—esiphâ—rus while he was alive so may we pray for him being dead n 2. Tim. 1. 18. The Lord grant unto him that he may finde mercy of the Lord in that day But such prayers as are used by our Adversaries for the dead are not warâ—anted by Scriâ—ture nor by the Tradition of the Church Not by Scriptures because this is one of their unwritteÌ„ TraditioÌ„s Not by the Tradition of the Church because the Primitive Church denyed Purgatâ—rie and yet held Prayer for the dead but our Adversaries hold o Aquinas contgent l. 4. c 91. That if Purgatâ—ry be not admitted prayer for the dead is unprofitable I need not light my candle to give light to this truth for the light of this truth shineth as bright as the Sun in the Answer to this Article The doctrine how the dead may be prayed for differeth from the practice in praying for them at such a time namely at the administring of the sacred mysteries Epiphanius writeth of the latter of these for not observing of this ordinance of the Church hee condemneth Aerius in the words alledged The Church doth performe this having received it by Tradition from the Fathers and who may dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinance of his mother As wee have * Sect. 4. Divis 10. shewed formerly so here we see it againe this practice to pray for the dead at such a time is placed by Epiphanius among the ordinances of the Church and of this nature are all those things which he saith were delivered and taught without writing These are not the Traditions against which we bend our forces Cassiodorus also readeth this lessâ—n * Cassiod Instiâ— divin l. 1 Let us not doubt to Reply pag. 150. mount up into the height of the Scriptures by the approved exposition of the Fathers as it were by a certaine ladder of Iacobs vision 24. Wee have ascended so high upon the ladder of the Fathers approved expositions that we descry the falshood of your Traditions This ladder saith Cassiodorus should bring us to the sight of our Lord. But behold the Pope sitteth on the top of this ladder to over-turne all the expositions of the Fathers but onely such as are approved by him yea all the Fathers the Scripture too hath hee put under his feet So that whatsoever exposition he giveth of Scripture Though it crosse the sense the Fathers gave yet saith p Cusâ—n ad â—o 〈◊〉 epist 7. Cusâ—nus it must be believed because the sense runneth with the practise and the Scriptures follow the Church and not the Church the Scripture Reply p. 150. S. Basil perswadeth thus * Basil hâ—â— coâ—◠〈◊〉 Let the Tradition of our Lord terrifie thee Our Lord himselfe hath given this lessâ—n the Apostles have preached it the Fathers have observed it and the Martyrs have confirmed it 25. That the holy Ghost is God this is the point which S. Basil prooveth And lest thou shouldest separate the holy Ghost from the Father the Son saith he let the Tradition of our Lord terrifie thee c. This should terrifie the Iesuite to sin against the holy Ghost in holding it is not written that the holy Ghost is God Our Lord himselfe had given this lessâ—n Iohn 14. 26. The Apostles have preached it written it 1. Iohn 5. 7. S. Basil observeth it in the words precedent by the forme of Baptisme which is laide downe Math. 28. 19. And all Gods Saints are ready to confirme it with their blood He is an Arch-haereticke deserveth the stake rather then an answer that accouÌ„teth it no written doctrin In the end he concludeth with the sayings of * Basil epist 61 Basil and of * Hormisd epist 67. Hormisda applyed unto us that we condemne the Doctrine of the Fathers despise Apostolicall Traditions sell the inventions of upstarts have none of that Charitie which is commended are so puffed up with â—rrogancie that we imagine that all judgement of Heaveâ— and earth ought to yeeld to our opinion that worldly wisedome detesting the glory of Christ his Crosse domineâ—reth in the first and cheifest place 26. S. Paul describeth the worst of men that ever were or shal be by these properties q â— Tim. 3. 3. They are false accusers intemperate fierce despisers of them that are good Traitors c. These are the proper markes of Iesuites they are alwayes false accusers therefore it is no wonder that this detracting standering carping Moâ—us should accuse us thus falsely Nero set Rome on fire and laid the blame