together in the Church they did and therefore what is coming together v. 17. coming to the Church v. 18. coming to one place v. 19. is coming together to eat v. 33. Accordingly it was the Custom of the Church from the Apostles times thus to communicate upon the Lord's day Pliny in his Epistle to the Emperor Trajan Soliti sunt stato die ante lucem convenire c. Ep. l. 10. Ep. 97. tells him That he found nothing to alledge against the Christians but their Obstinacy in their Superstition and that is was their Custom to meet together on a set day before it was light and to bind themselves by the Sacrament to do no evil Now this Epistle was writ only Six Years after the Death of the Evangelist Saint John. And Justin M. who wrote but Fifty Years after his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. p. 98 99. thus speaks On Sunday all the Christians in the City or Country meet together because that is the day of our Lord's Resurrection and then we have read unto us the Writings of the Prophets and Apostles this done the President makes an Oration to the Assembly to exhort them to imitate and do the things they heard then we all join in Prayer and after that we celebrate the Sacrament and they that are willing and able give their Alms c. Fourthly § 4 This may be further proved from the Church's Testimony and from the plain Expressions of the Fathers who flourished in the first and purest Ages of the Church For to this Effect Century the first besides the words of Clemens Romanus already mentioned the Apostle Barnabas saith of the Apostles and Christians in the General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 15. We keep the eighth day a Festival in which our Jesus rose from the dead Century the Second I have produced the plain Testimonies of Ignatius Justin M. Irenaeus Dionysius of Corinth Melito Sardensis Century the Third I have produced already the Testimony of Clemens of Alexandria to which add that of Tertullian who saith in his Apology Diem folis laetitiae indulgemus Cap. 16. Sunday is the Festival of us Christians And in his Book Ad Nationes That they did rejoice upon that day Solem Christianorum deum aestimant quod innotuerit nos die solis c. Lib. 1. cap. 13. and that this was a thing so well known to the Heathens that hence they took occasion to conjecture That the Sun was the God of Christians Neque enim Resurrectio Domini semel in anno non semper post septem dies celebratur In Esa Hom. 6. Hom. 7. in Exod. fol. 41. Ep. 38. Ed. Ox. p. 75. that of Origen That the Resurection of our Lord is not celebrated annually only but every seventh day which therefore in opposition to the Jews he calls Dominica nostra The Christians Lord's day And that of Cyprian That Aurelius Dominico legit reads on tâ—â— Lord's day Centuny the Fourth Epiphanus informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos fid cap. 22. That the Holy Catholick Church keeps every Lord's day as a Festival In a word no Church no single Writer ever represented this as a new or introduced Practice but do continually speak of it as the constant Practice of the Christian Church We never read that any of the converted Jews though they retained the Jewish Sabbath ever disputed the Observation of the first day of the week in honour of our Lord And therefore as the Reverend Bishop Bramhal truly saith Pag. 918. To question now whether there was a formal precept for that which all the Christian World hath obeyed ever since Christ's time and shall obey until his Second Coming is a strange degree of Folly. And that this may be farther evident I add this second Proposition That the Apostles had Commission from the Lord Christ § 5 Prop. 2. or were directed by his Spirit to ordain and chuse this day to be employed in the publick Exercise of Christian piety and in remembrance of the Resurrection of our Lord. For First Christ did Commission his Apostles to teach the Churches all his Doctrine and to deliver them all his Commands and Orders which concerned their Duty and his Service for thus he delivers his Commission to them All Authority is committed to me in Heaven and Earth Matth. 28.18 Go therefore and disciple all Nations teaching them to observe all that I have commanded you John 20.21 He also saith unto them That as my Father sent me so send I you and surely the Father sent him who was Lord of the Sabbath with full Commission to change and alter it and substitute another day in lieu thereof Accordingly the Apostles exercised this Power they founded Churches they delivered to them the Doctrines and Commands of Christ they setled Church Officers Orders and Discipline and surely then they had Commission also to settle the time to be appointed for the Service of their Lord and Master When therefore they began to practise the Observation of the first day of the Week they only did what their Commission from the Lord impowered them to do Secondly That the Apostles were directed by the Holy Ghost to set apart this day for Holy Worship or to appoint Church Meetings on this Day and therefore that this was done by a Divine Authority appears from this That their Determinations touching smaller Matters and which were only â—porary are by themselves ascribed to the Holy Ghost thus when Saint Paul gives his advice in respect of the present necessity touching a single Life though he confesseth he had no express from Christ touching that matter yet he ascribes this Counsel to the Holy Ghost 1 Cor. 7.40 For I think saith he I have the Spirit of Christ Again the same Apostle speaking of the Directions which he gave concerning their Church Meetings and their Behaviour in them saith 1 Cor. 14.37 If any man think himself to be a Prophet or Spiritual let him acknowledge that the things I write unto you are the Commandments of the Lord. The same must therefore be much more acknowledged of things of so high a nature as that is which they delivered to be observed by the Universal Church they being equally Appointed and Authorized to instruct them in Discipline and in Matters of Divine Worship as in matters of Doctrine and as well by Word as by Epistle and therefore as well in the Observation of the time appointed for the Worship of their Lord as in the due Regulation of it when they came together The same Saint Paul professeth 1 Cor. 11.23 That he had received from the Lord what he delivered to the Church of Corinth touching the Sacrament of the Lord's Supper and when he speaks of one particular concerning which he had no precept from Christ he saith expresly This speak I not the Lord 1 Cor. 7.12 if then the practice touching the Observation of
under Heaven Act. 2.5 and all received the same Traditions and Doctrines which were condemned by our Lord and his Disciples and that it was incredible that Churches so dispersed through many Countries and Nations should agree together to affirm a Falshood for a Truth Now to this way of Arguing I desire to know what Answer can be given but by shewing by what ways such Opinions actually might have spread among them though not originally received and proving from their own Scriptures and Writers That these Opinions were not always held among them and if this way be good when used by Christians against them it must be as good when used by Protestants against Papists if this Plea be sophistical when put into the Mouth of an unbelieving Jew it must be as sophistical when it proceedeth from the Mouth of Papists I have not been so fortunate as to meet with any direct Answer to this Argument only to the Argument urged from the actual Condemnation of our Lord as an Impostor by the Sanhedrim That no Submission no blind Obedience could be due to the Church Guides then ruling in the Jewish Church The Guide of Controversies Disc of the necessity of Ch. Guides c. 3. §. 25. p. 17. Confer avec M. Claude p. 183 184 185. and the Bishop of Meaux thus answer That the Messias coming with Miracles and manifested by the other Two Persons of the Trinity by the Father with a Voice from Heaven commanding to hear him and by the Holy Ghost seen descending on him as also by the Baptist was now from henceforth to be received as the supreme Legislator and nothing to be admitted from others or from the Sanhedrim it self contradictory to what he taught which high Court therefore now for the Accomplishment of his necessary Sufferings was permitted by God to be the greatest Enemy of Truth and guided therein not by Gods but a Satanical Spirit of whose Doctrines therefore our Lord often warned the People to beware The Bishop of Meaux adds nothing considerable to this Answer and is plainly baffled by his learned Adversary Mr. Claude to whose Works I remit the Reader Now First Is it not wonderful to see how these Men say and unsay pronounce a thing impossible in one Case and in another like unto it confess it actually done We shew them That in the Jewish Church such false Traditions had generally prevail'd as tended to evacuate the Law of God render his Worship vain and to engage them to reject the true Messiah and yet they were received as Doctrines of their great Prophet Moses handed down to them by oral Tradition that infallible Preserver of Truth True say they the Church Guides were then permitted by God to be the greatest Enemies of Truth and guided therein not by Gods but a Satanical Spirit add now to this That the Doctrines and Traditions of these Men found general Reception in the Jewish Church And will it not hence follow That Doctrines taught Traditions introduced by the greatest Enemies of Truth and by Men acted not by the Spirit of God but that of Satan may generally prevail to be received as true Doctrines and Traditions derived from prophetical Authority and fit to be assented to received and practised by all Secondly Did these Traditions and false Doctrines against which our Saviour cautioned them begin then only to spring up among them when our Saviour appeared with his Miracles when at his Baptism the Holy Ghost descended visibly upon him and God gave Testimony to him by a Voice from Heaven If so you see that even the whole Jewish Church though scattered throughout the World might all at once embrace Traditions of such evil and pernicious Consequences though they before had never heard one tittle of them and so not only in the Compass of one Age but of Three Years at farthest new and pernicious Doctrines might generally obtain in the whole Jewish Church and why not also in the Western Churches within the compass of Eight hundred Years But that these Doctrines of the Scribes and Pharisees these Traditions which they had received touching Christ's temporal Kingdom and touching the personal Appearance of the Tisbite to be his Fore-runner and touching the Expositions of the Law condemned by Christ were not of so late Date as our Lord's Baptism and Entrance upon his prophetick Office is evident beyond Dispute from what I have discoursed already from Josephus Ch. 11. §. 7. asserting that they were received from the most ancient Jews from Epiphanius that they derived them from Moses from the mention of them in our Saviour 's time as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xxviij 17. Gal. i. 14. Customs and Traditions received from their Fathers and from the great Incredibility that these things should so generally obtain to be received as Traditions in so short a time Besides we know the Expectation of their temporal King had alarm'd all the East before and their Tradition that Elias the Tisbite should come in Person to anoint him and be his Fore-runner must be as old as the Translation of the Septuagint These Doctrines and Traditions must be therefore taught whilst these Church Guides and Rulers were infallible in the Interpretation of the Scriptures and were true Judges of what they had received by Tradition if ever they were so or rather it must be apparent that they were not so because they generally had prevailed upon the People to receive Doctrines and Traditions of such fatal and pernicious Consequences and therefore all the specious Harangues the Papists make concerning the Impossibility that false Traditions and corrupt Doctrines should prevail amongst them must be as plausible when uttered by the Jew against the Christian as by the Papist against Protestants For v. g. where may they say will you produce the Men of former Ages who taxed the Jewish Church with such corrupt Traditions as your Jesus taxed them with or bid Men beware of the Doctrine of them who sate in Moses Chair or of those Scribes and Pharisees who had obtained so great Credit on the Account of Piety and Learning Do not you Christians own that we were once a right Vine the true and only Church of God till the Appearance and Baptism of your Jesus Who therefore can believe that God would suffer such dangerous Doctrines to prevail in his own Church and raise up no Church Guides except the Sadducees to contradict them until your Jesus and his Disciples undertook to be Reformers of it Where then had God a true Church in the World if not among the People of the Jews What other Church could Christ and his Disciples mention besides that whose Governors he taxed with voiding the Commandments of God and rendring his Worship vain because of some Traditions which they had received from their Fore-Fathers If then God suffered his Church to be all over-run with such a fatal Leprosy where was the watchful Eye of Providence Yea where the Care or Conscience of
historical Traditions shewed 1. In the Instance of our Lord's Birth Clauso utero § 4. Of his Age § 5. Of the penetration of his Body through the Doors and the Stone of the Sepulchre § 6. Of the Story of the Phoenix § 7. And of the Cells of the Seventy Interpreters § 8. Observe 3dly That we contend not with the Church of Rome touching Ecclesiastical Traditions concerning Ceremonials and unnecessary Observations but only touching necessary Rules of Faith and Manners § 9. FOR the right stating of this Question let it be considered 1. § 1 That we acknowledge That a Doctrine is neither more or less the Word of God for being written or unwritten for that Word which our Saviour spake unto the Jews was for a time unwritten and yet was nevertheless the Word of God because not written We also say there is no reason to dispute Whether the written or unwritten Word of God when equally known to be so is most to be relied on For the Word of God being therefore believed because known to us to be the Word of God must equally be believed in that Case whether it be written or unwritten Concil Trid. Sess 4. We do not therefore quarrel with the Church of Rome for saying That the Traditions which proceeded from the Mouth of Christ or his Apostles speaking by the Holy Spirit and preserved by a continual Succession in the Catholick Church are with the same Reverence and pious Affection to be received as what they writ But only desire them to prove the things which they affirm and we deny to have been thus delivered and then we promise to receive them as the Truths of Christ. And because Mr. M. hath the Confidence to say P. 397 398. That our Ministers usually so confound the Business that they make their Auditors even to startle when they tell them that we hold Tradition equal to Scripture whereas if they meant to deal really they should say what the Truth is that we do indeed equalize Tradition to Scripture and that we have all reason to do so To let him see how little reason he had to accuse us of corrupt Dealing in this Matter I will faithfully transcribe the Assertions of our most able Writers touching this Point Sect. 16. n. 20. Archbishop Laud declares That the Voice and Tradition of that Church which included in it Apostles Disciples and such as had immediate Revelation from Heaven was Divine and the Word of God from them is of like validity written or delivered Bishop Taylor owns Duct Dubit §. 2. c. 3. p. 484. That Tradition would be of the same use as Scripture is if the Tradition were from Christ and his Apostles and were as Certain as Vniversal as Credible as that is by which we are told that Scripture is the Word of God. We willingly grant saith Mr. Chillingworth Chap. 3. §. 45. vid. Chap. 2. §. 53 88. the Church to be as Infallible in her Traditions as the Scripture is if they be as Vniversal as the Tradition of the undoubted Books of Scripture is And again The Tradition of the Church you say must teach us what is Scripture and we are willing to believe it Answer to the Jes p. 35. Rat. p. 168 210 216. and now if you make it good unto us that the same Tradition down from the Apostles hath delivered from Age to Age and from Hand to Hand any Interpretation of any Scripture we are ready to embrace that also So also Bishop Vsher and Doctor Stillingfleet in his Rational Account frequently And therefore R. H. Guid. Disc 3. c. 11. p. 157. who was better acquainted with our Writings than Mr. M. declares That Protestants acknowledge a sufficient certainty of the Tradition concerning Scripture and consequently concerning all the Articles of Christian Faith that are built on Scripture upon which ground also they freely grant N. B. That if any other point wherein they dissent from Catholicks can be proved by as Universal a Tradition as that of the Scriptures they will subscribe to it We therefore manifestly do agree with Chrysostom Oecumenius and Theophylact when they say That the things delivered by the Mouth of the Apostles Oecum in 2. Thess ij 15. Chrysost ibid. Theophylact and by their Writings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both worthy of Observation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both equally deserve to be credited when we have equal certainty of both and therefore these passages are vainly cited against us by Mr. M. Let him once prove that the same Tradition tells us That the Apostles delivered the Points in Controversy betwixt us and the Church of Rome as Divine Verities by word of Mouth only and we are all his Humble Servants But alas he knows how vain and how impossible an attempt this would be § 2 and therefore thinks it better boldly to assert what he can never prove by saying P. 399. That our best and only assurance that the Scripture is the Word of God is that all the Christian world saith so but the same Tradition which tells us this tells us also that the Apostles delivered these and these Points to us as Divine Verities by word of Mouth viz. All the Traditions received as Apostolical in the Roman Church Now to reflect a little on this false Assertion and to expose this way of Arguing 1. Put it into the Mouth of a Jew and it thus pleads for those Traditions which our Lord condemned and by which they condemned him The best and only Assurance which you Jewish Christians can have that the Scripture of the Old Testament is the Word of God is that all the Jews say so but the same Tradition which tells us this tells us also That Moses and the Prophets delivered these and these Points to us as Divine Verities by word of Mouth which your Jesus rejected as vain Worship and as the Doctrines of Men 1 Pet. 1.18 and your St. Peter mentions as Traditions received from our Fathers though he stiles them vain you therefore must have equal Reason to receive those Traditions which condemn your Jesus and shew he could not be the true Messiah as to own those Scriptures of the Old Testament which say you Prophesied of him 2. Though we grant the Attestation of the whole Christian World to be a very good assurance of any necessary Article of Christian Faith yet have we more assurance that the Scriptures are the Word of God than so As 1. The necessity that the Christian Revelation should be preserved in some Records and the assurance that we have that it hath been preserved to us in no other The necessity I say that the Christian Revelation should be preserved in some Records for if St. Paul thought it necessary to write to the Church of Rome Rom. xv 15. 2 Cor. i. 13. to put them in remembrance of the Grace given to him as also to send in writing
she actually hath imposed false Doctrines and Practices as Apostolical Tradition 2. Because she hath no better Right to testifie in this Matter than the Eastern Churches § 2.3 Because her present Testimony contradicts the Testimony of the whole Church in general and of the Roman Church in particular in former Ages § 3. 1. Touching the number of the Canonical Books of the Old Testament 2. Of the Authority of the Epistle to the Hebrews 3. Of the number of the Sacraments 4. Of Concomitance 5. Of pronouncing part of the Mass in a low Voice 6. Of the Veneration of Images 7. Of Communion in one Kind 8. Of her Twelve new Articles 9. Of the no necessity of giving the Eucharist to Infants Ibid. 4. Because this Doctrine makes Scripture Reason and Antiquity not only useless but pernicious to us § 4. More Instances of the Contradiction betwixt the Decrees of the Ancient Catholick Church and of the present Church of Rome 1st In the Decree of the Trent Council touching the Freedom of the Blessed Virgin from Actual Sin § 5. 2dly In the permission that Church gives to eat things Strangled and Blood § 6. In punishing Men with Death for their Religion § 7. In not breaking the Bread they distribute not permitting the Communicants to carry it home not Consecrating it with a loud Voice § 8. In the Matter of the Immaculate Conception though not conciliarly defined § 9. Seven Corollaries from this Instance § 10. MOreover § 1 for farther Explication of this Question let it be noted Dist 4. That by the word Tradition when we allow what can be proved by it to be in Matters of Faith a Doctrine or a Revelation derived from the Apostles in matters of Government of Discipline or practice an Apostolical Ordinance or Institution we mean not the Tradition of the present Church and much less the Tradition of the Church of Rome and her Adherents Charity Maint ch 2. §. 14. but we mean with Mr. Knot Such a Tradition which involves an evidence of Fact and from Hand to Hand from Age to Age bringing us up to the Times and Persons of the Apostles Id quod in Ecclesia Universa omnibus retro temporibus servatum est merito ab Apostolis creditur institutum De verbo Dei non scripto l. 4 c. 9. and our Saviour himself cometh to be confirmed by all those Miracles and other Arguments by which they proved their Doctrine to be true or such a Practice as the Church hath observed in all past Ages according to the Third Rule of Bellarmine for the discerning Apostolical Traditions and such an Article of Faith as all the Doctors of the Church by common consent have always testified to have descended from Apostolical Tradition Such is the Tradition which St. Basil insists upon for the use of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Spirit in the Doxology of the Church viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. de Spiritu Sancto c. 29. which was customarily used in the Churches from the first Preaching of the Gospel to that very time and of such Traditions we say with him Ibid. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suitable to the Apostles Doctrine to continue in them Praefat. in libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is the Tradition of which Origen speaks when he saith That only is to be believed as Truth which in nothing disagreeth from the Tradition Ecclesiastical that is The praedicatio per successionis ordinem ab Apostolis tradita usque ad praesens in Ecclesiis permanens preaching delivered down by order of Succession from the Apostles and to this present time continued in the Churches This is the Tradition of which St. Cap. 8. Austin speaks in his Book De utilitate credendi viz. of the Tradition quae ab ipso Christo per Apostolos ad nos usque manavit Cap. 10. which came down from Christ by his Apostles to that present time which à Majoribus nostris tradita ad nos usque servata est being delivered by our Ancestors hath been preserved to our times and which is Cap. 14. celebritate consensione vetustate roborata strengthened with a general Fame Consent and Antiquity And this is also the Authority he meaneth when he saith I should not have believed the Gospel nisi me Catholicae Ecclesiae moveret Authoritas unless the Authority of the Catholick Church had moved me For he informs us That he speaks of that Authority which was Contr. Epist Man. quam vocant Fundament c. 4. Miraculis inchoata vetustate firmata begun by Miracles and confirmed by Antiquity And this must of necessity be meant by that Tradition which is the Foundation of an Article of Faith for Faith must be a matter of Divine Revelation and therefore must proceed from Christ or his Apostles from whom alone all Revelations of the Christian Faith have issued the Churches Business being to Believe to Preach and Testifie not to enlarge or shorten to alter or diversisie the Faith by them delivered to her and what they taught her as a thing necessary to be believed or practised by all Christians must consequently be so believed taught and practised through all future Ages provided that they walk according to their Rule Common c. ◠Hence saith Vincentius Lirinensis Hoc est vere proprieque Catholicum quod ubique quod semper quod ab omnibus That is truly Catholick Doctrine which was held in all places all times and by all Persons Sess 4. And accordingly the Trent Council and the Roman Doctors pretend to have received those Doctrines in which they differ from us partly from Scripture and partly from Tradition derived from the Apostles to their days But here begins the difference betwixt us § 2 1. That they will have the Testimony of the present Church to be an Evidence sufficient of the Tradition of the Church of former Ages and will maintain this way of Arguing to be good The present Church of Rome and they who hold Communion with her deliver such and such Doctrines as Traditions received from the Apostles and handed down from them thoughout all Ages and by all true Christian Churches to this present Age and therefore they undoubtedly are such We on the contrary say That we have clear unquestionable Evidence from Scripture and Church-History that many of the Doctrines imposed upon us by the Church of Rome as Apostolick Doctrines and Traditions were not received but rather were condemned and abhorred by the former Ages of the Church of Christ in general and in particular by that of Rome and this hath been already proved in the instance of their Latin Service the Veneration of Images and Communion in one Kind whence it demonstratively follows that this proposition is contrary to plain matter of Fact. Again What better reason can be given for this Consequence viz. The present Church of Rome with her Adherents deliver
such a Doctrine for Apostolical Tradition and therefore so it is than of this other which plainly contradicts it The Greek and Eastern Churches with their Adherents teach such and such Doctrines opposite to the pretended Traditions of the Church of Rome as Doctrines delivered to them from the Apostles and from the former Ages of the Church of Christ and therefore they are truly such For these Churches never pretended to have made any Reformation but that they since the days of the Apostles have kept safe and sound as Barlaam saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Traditions of the Catholick Church The Oriental Patriarchs in the Council of Florence allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Concil Flor. §. 3. c. 3. that others should be their Vicars and that they would assent to what was done in that Council provided that they acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Traditions of the Holy Oecumenical Synods and the Holy Doctors of the Church and that nothing were added to or taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or was innovated in the Faith. The Legats of Iberia in the same Council speak thus to the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hist Concil Flor. S. 9. c. 12. Our Church preserveth whatsoever she hath received from the Doctrine of our Lord Jesus Christ and the Tradition of the Holy Apostles and the Oecumenical Synods and the Holy Doctors of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and she hath not at all deviated from their Doctrine nor added to or taken away any thing from it The Greeks in the Florentine Council shew their zeal Sess 5. apud Bin. Tom. 8. p. 589. that nothing should be added to or taken from the Faith because they were not to change the Old Land-marks which their Fathers had set P. 596. And they approve that Decree of the Second Nicene Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Man make void any Ecclesiastical Tradition written or unwritten let him be Anathema Such Reason had Barlaam to say That among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing by them was more esteemed than the Tradition of the Catholick Church Thirdly If the belief § 3 and declaration of the present Church of Rome and her adherents be a sufficient Evidence of the Tradition of all former Ages and what she now averrs to be Tradition Apostolical must always have been so and what she now denies to be Tradition must never have been so then many things must be derived from Primitive and Apostolical Tradition and yet must not be so for the Church of Rome cannot be more infallible in declaring in this present Age what is Tradition than she was in all past Ages they being once the present Age. And yet it is exceeding certain that the present Church of Rome with her Adherents holds many things to be Traditions Apostolical which in the former Ages were by her and by the whole Church Catholick declared to be no such matter and that she holdeth many things to be no Traditions truly Primitive and Apostolical which she and others who consented with her formerly declared to be true Primitive and Apostolical Traditions as will be evident by these ensuing Instances 1. She holds at present all the Books of the Old Testament enumerated in the Fourth Session of the Trent Council to have been handed down as Canonical Scriptures continuâ Successione in Catholica Ecclesia by continual Succession of the Catholick Church whereas I shall hereafter prove that for the Four first Centuries and from the Sixth to the Fourteenth she and all other Churches held some of them to be Apocryphal or Vncanonical 2. Ibid. Sess 4. She holds at present That it is a Tradition preserved by continual Succession in the Church Catholick that the Canonical Epistles of St. Paul are Quatuordecem Fourteen and that the Epistle to the Hebrews is Canonical See Chap. 3. Sect. 16. whereas formerly she and other Western Churches agreeing with her in that matter did not receive the Epistle to the Hebrews as Canonical and consequently could not believe that the Church Catholick did by continual Succession hold that the number of St. Paul's Canonical Epistles were Fourteen 3. Concil Trid. Sess 7. Can. 1. She pretends at present Apostolicis Traditionibus atque aliorum consiliorum patrum consensui inhaerendo Adhering to Apostolical Tradition and the Consent of Fathers and of Councils to define That the Sacraments of the New Law instituted by Christ Jesus and truly and properly so called are neither more nor less than Seven Treat of Latin Serv. praef p. 5 6 7 8. Sess 13. cap. 3. and yet it hath been lately proved that from the days of Gregory the Great or from the Sixth to the Twelfth Century she declared the contrary 4. She holds at present That semper haec fides in Ecclesia Dei fuit This was the Faith perpetually received in the Church that by virtue of Concomitance the Body of Christ in the Sacrament is under the Species of Wine and his Blood under the Species of Bread and his Soul under both and that this is the Doctrine quam semper Catholica Ecclesia retinuit which the Catholick Church being taught by Christ and his Apostles Treat of Com. in one Kind c. 7. §. 5 6 7. and the Holy Spirit hath always retained and yet it hath been fully proved that to the Tenth Century she taught the contrary 5. She holds at present That the Roman Institution to pronounce some things in the Mass with a low and others with a loud voice Ibid. c. 5. §. 1. Tr. of Lat. Serv. c. 16. p. 69. proceeded ex Apostolica Doctrina Traditione from the Apostolical Tradition and Discipline whereas it hath been proved that formerly she taught the contrary 6. It is the present Tradition of the Romish Church Concil Trid. Sess 25. and her Adherents That the Veneration and Honorary Worship of Images is suitable to the Tradition Catholicae Apostolicae Ecclesiae of the Catholick and Apostolick Church Treat of the Veneration of Images whereas this hath been proved contrary to the Ancient Tradition of the whole Church of Christ in general and of that of Rome in particular 7. The present Church of Rome pretends following ipsius Ecclesiae judicium consuetudinem Sess 21. c. 1. the Custom and Judgment of the Church to declare and teach That Laicks and Clerks not consecrating are not obliged to receive the Sacrament in both Kinds whereas it hath been proved that for a Thousand Years the contrary was both the Judgment and Custom of the whole Church in general Treat of Com. in one Kind and of that of Rome in particular 8. The present Church of Rome declares touching her new Creed containing Twelve New Articles neither comprized in nor deducible from the Apostles or the Nicene Creed that it contains Ch. 7. §. 4.10 veram Catholicam fidem extra quam nemo salvus
Chalcedon Can 1. Can. 2. and afterwards by that in Trullo and therefore was allowed by the whole Church of God. St. Cyril of Jerusalem instructs his Catecumen That the Apostles and James the Bishop of Jerusalem had writ a Catholick Epistle to the Gentiles to teach them to abstain from things offered to Idols things strangled and from Blood and then he adds Catech. 4. p. 34. c. de cibis That they who licked up the Blood of Beast and spared not to eat things strangled were like to wild Beasts and Dogs these saith he are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institutions touching Meats which it behoves you to observe In the Fifth Century St. Jerom declares In Ezek. 45. p. 245. That according to the Letter the Decree contained in the Fifteenth of the Acts obligeth every Christian not to eat the Flesh of any dead Sheep or Cattle quorum nequaquam sanguis effusus est whose Blood is not poured forth And Chrysostom on the place saith These Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they concern the Body yet are they necessary to be kept In the Sixth Century the Second Council of Orleans declares A. D. 536. can 20. That they who eat of that which is choaked by any Disease or Chance or killed by the bitings of Beasts shall be excluded from the Communion of the Church and if any person after this diligent Sanction Can. 22. doth not observe these things reos se divinitatis pariter fraternitatis judicio futuros esse cognoscant let them know they shall be guilty both in the Judgment of God and of the Brotherhood In the Seventh Century this was Decreed by the Sixth General Council held in Trullo in these words Can. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Scripture hath commanded us to abstain from Blood things strangled and from Fornication he therefore who attempts to eat the Blood of any Creature any way if he be a Clerk let him be deposed Cap. 18 19. if he be a Lay-man let him be Excommunicated In the Penitential of Theodorus Archbishop of Canterbury we have this Rule prescribed Hast thou eaten that which died of it self or was torn by Beasts thou must do penance Forty Days if thou hast eaten Blood thou must do likewise Now of this Theodorus Rabanus doth inform us Ep. ad Humbert apud Regin de discip Eccl. l. 2. c. 200. That he was fully instructed in the Customs both of the Eastern and the Western Churches and that he could be ignorant of nothing which was then observed by the Greeks or Romans and therefore we may rationally conclude that what he thus prescribed was only that which was observed both in the East and Western Churches In the Eigth Century Gregory the Third who was made Pope A. Can. poenit c. 30. D. 731. puts this among his penitential Canons That he who hath eaten that which died of it self if he did this ignorantly shall do Penance Twenty Days if knowingly Forty Days And Bede informs us That he who comes to penance must be asked Can. de diversis causis c. 14. Whether he had eaten that which died of it self or was torn by Beasts and if so he must do Penance Forty Days and the like must be done by him who hath eaten Blood. Novel 58. Bals in Syn. Trull can 67. Leo the Emperor made a Law to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who did eat any kind of Blood. In the Ninth Century Regino doth not only produce out of the Penitentials the same Canons against eating things strangled and Blood De discipl Eccles l. 2. c. 369 373. De discipl Eccles l. 2. c. 374. but adds moreover that admonendi sunt fideles ut nullus praesumat sanguinem manducare the Faithful are to be admonished that none of them do presume to eat Blood for this was forbidden in the beginning when first God gave Men liberty to eat Flesh and it is also forbidden in the New Testament where things strangled and Blood are compared with Fornication and Idolatry to teach us quantum piaculum sit sanguinem comedere what an heinous thing it is to eat Blood. In the Eleventh Century Humbertus plainly shews that this was then esteemed unlawful both in the Eastern and the Western Churches Apud Baron Tom. 11. p. 986. For we saith he of the West do not defend against you Greeks the eating of things strangled and Blood Antiquam enim consuetudinem seu traditionem Majorum retinentes nos quoque haec abominamur For retaining the ancient Custom or Tradition of our Ancestors we also do abominate these things imposing grievous Penance upon them who do this without great peril of Life and this we do especially quia antiquas consuetudines traditiones Majorum quae non sunt contra fidem leges Apostolicas arbitramur because we judge the Ancient Customs and Traditions of our Ancestors which are not opposite to the Faith to be Apostolical Laws And yet when Transubstantiation was once fully established in the West as it was in the Twelfth and the beginning of the Thirteenth Centuries then they perceived they could no longer with any truth assert as did the Ancient Fathers that they did ab humano sanguine cavere abstain from eating humane Blood but believing they did eat Blood with the Flesh in the Sacrament they gave all Men liberty to do it elsewhere Whence Balsamon in the Twelfth Century speaks thus In Can. 67. Concil Trull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latins do indifferently eat things strangled and if in this instance that which in the Eleventh Century was by the Western Churches held in abomination and worthy of most grievous Penances as being opposite both to the Laws of the Apostles and the Traditions of the Ancients might in the next Century be generally allowed and practised as a thing indifferent why might not a like change happen in the same Church in a like space of time touching the Doctrine of the corporeal Presence or any other Article of Christian Faith. Thirdly § 7 The Ancient Church unanimously and constantly declared it was a thing plainly repugnant to Scripture and to true Religion and proper unto Hereticks to punish any man with death for his Religion or his Heresie and she refused Communion with them that did so And 1. They declared this practice opposite to our Lord's precept Not to gather up the Tares by themselves Matth. xiij 29 30. but let them both grow together till the Harvest He introduceth his Servants saying Wilt thou that we pluck up the Tares that he might tell them saith St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Locum that it was unlawful to cut them off He forbids Wars and Blood and Slaughters to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not lawful to cut off the Heretick Christ here forbids not to stop their Mouths restrain and hinder their boldness of Discourse dissolve
judgment adding that he therefore embraced this Doctrine Because he chose not to follow Men or their Doctrines Pag. 306. but God and telling Trypho That if the Jews had met with any who did not confess this Pag. 307. but blasphemed the God of Abraham Isaac and Jacob he was not to esteem them Christians though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I and all Christians that are entirely Orthodox do know there will be a Resurrection of the Flesh and a thousand Years in Jerusalem built adorn'd and enlarged as the Prophets Ezekiel Esaias and others have confessed Now by comparing of these words with what before was spoken by him of the Gnosticks and the following branches of that Heresie the Marcionites the Valentinians Basilidians and Saturnilians p. 253. it will be evident that Justin M. speaks here especially of them For 1. There you will find him saying of those Hereticks That they taught Men to Blaspheme the God of Abraham Isaac and Jacob. And here That some of them who did not own the Millennium were Men who dared to Blaspheme the God of Abraham Isaac and Jacob. 2. There you will find them expresly stiled the Marcionites Valentinians Basilidians and Saturnilians Here you will find them generally described by this character That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say there is no Resurrection of the Dead but that as soon as they die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Souls were received into Heaven as Irenaeus before noted of those deniers of the Millennium and as is certainly true of all the Hereticks here mentioned Danaeus in Aug. de Haeres c. 22. f. 100. b. Dan. ibid. c. 4. f. 60. b. Ibid. cap. 11. f. 79. a. for the Marcionites denied the Resurrection of the Flesh and held That the Soul only should be saved Basilides denied The Resurrection of the Flesh The Saturnilians said That there would be no Resurrection of the Flesh because the Body would not be saved The Valentinians denied the Resurrection of the Flesh saying That our Souls only not our Bodies were redeemed by Christ Moreover he promises to write a Book against these Deniers of the Millennium which what it should be except his Book against Heresie in general or against Marcion in particular I would gladly know 3. There he declares that true Christians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nothing Communicate with these Men as knowing they were Atheists i. e. wicked ungodly and unjust and here he forbids Trypho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account them Christians saying they no more deserved that Name than the Sadducees and other Hereticks amongst the Israelites deserved the Name of Jews Now let it be considered 1. § 4 That this Doctrine was owned in the first Ages of the Church by the greatest number of the Christian Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Eccl. l. 3 c. 39. In Jer. 19. Proem in lib. 18. Com. in Esa as is confessed by Euscbius that by the confession of St. Jerom Multi Ecclesiasticorum virorum Martyrum ista dixerunt Many Ecclesiastical Men and Martyrs had asserted it before his time and that even in his days it was the Doctrine quam nostrorum plurima sequitur multitudo which a great multitude of Christians followed that it was received not only in the Eastern parts of the Church by Papias Justin Irenaeus Nepos Apollinaris Methodius but also in the West and South by Tertullian Cyprian Victorinus Lactantius and Severus and if we may credit Gelasius Cyzicenus by the first Nicene Council 2. That these Men taught this Doctrine not as Doctors only but as Witnesses of the Tradition which they had received from Christ and his Apostles and which was taught them by the Elders the Disciples of Christ which pass among the Romanists for Authentick marks of Apostolical Tradition 3. That they pretend to ground it upon numerous and manifest Testimonies both of the Old and New Testament and speak of them as Texts which could admit no other meaning and which they knew to have this meaning and then let any Romanist shew any thing of a like nature for any Article pretended by the Church of Rome to be derived from Tradition to them Now if the Scriptures thus Interpreted for these Two Centuries with so much confidence and assurance § 5 if a Tradition of this early date delivered by Men of such great Reputation from the Disciples of our Lord and from the Seniors of the Church may yet be Scriptures falsly Interpreted Traditions falsly said to be received from the Apostles or the Rulers of the Church Semijudaei Hier. in Esa 60. f. 100. b. Praefat. in lib. 18. f. 107. Ridiculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cap. 66. v. 22. and they who thus Interpreted them might be looked upon as Judaizing as Men whose God was their Belly as Men who loved their Belly and their Lusts and as Ridiculous which Epithetes St. Jerom freely doth bestow upon the Assertors of the Millennary Doctrine how much more reason must we have to doubt of those Interpretations of Scripture and those Traditions which are now represented as true Traditions and true Interpretations of the Scripture by the Roman Church If that which once passed for the Doctrine of all Christians that were Orthodox A. D. 373. n. 14. Vitanda est istiusmodi explanatio imo Haeresis In Jer. 19. f. 137. b. may pass in after Ages for Heresie as saith Baronius the Doctrine of the Millennium was pronounced by Damasus and as St. Jerom seems in his invective stile to call it and that which Hereticks then chiefly held must be now held of all who would not be accounted Hereticks sure what is Orthodox in one Age may become Heresie in the succeeding Ages or else the Church of Rome can be no certain judge either of what is Orthodox or Heretical Sure they may be ashamed to ask us any more how Errors could come into their Church and no beginning of them known till they can tell us the beginning of this Error And lastly if the Fathers of the purest Ages could be so easily cozened by Papias a Man of no Judgment in this Matter as some of them assert why might they not be cheated by such half witted Men in Twenty other Matters why not by Twenty other Men of as weak Parts And what assurance can we have of any other thing in which Tradition is pretended on the account of Testimonies less Primitive less plain less numerous than these were If they who had matters at Second-hand from the Apostles could be thus mistaken in a Tradition on which they founded their future Hopes and Expectations must they not much more be subject to like mistakes in matters of meer Speculation and Opinion Moreover hence we have a demonstration of the Falshood of the pretended Tradition of the Church of Rome touching the Invocation of Saints Sess 25. for that according to the Trent Council
is exceeding evident that his Opinion was by the Church of God condemned both in General and in Particular Moreover it was the Judgment of Pope Stephen That the Baptism of Hereticks though administred only in the name of Christ and not of the whole Sacred Trinity was valid and not to be reiterated when they returned into the Bosom of the Church This is apparent from these words of Cyprian No Man to circumvent the Christian Truth should oppose the Name of Christ and say in nomine Jesu Christi ubicunque quomodocunque Baptizati gratiam Baptismi sunt consecuti Ep. 73. p. 205. that wheresoever howsoever Men are Baptized in the Name of Christ they obtain the Grace of Baptism And again Since after the Resurrection the Apostles being sent by our Lord to the Gentiles are commanded to Baptize them in the name of the Father of the Son and of the Holy Ghost how do some say That out of the Church yea against the Church a Gentile may obtain Remission of Sins Ibid. p. 206. modo in nomine Jesu Christi ubicunque quomodocunque Baptizatum wheresoever and howsoever he be Baptized provided it be done in the name of the Lord Jesus when Christ himself commands the Gentiles to be Baptized in plena adunata Trinitate into the whole and united Trinity If then that be the Truth which usually is affirmed that the Ancients did admit the Baptism of those Hereticks who Baptized in the name of the Father Son and Holy Ghost and nulled their Baptism who Baptized not into the Sacred Trinity then must they plainly have condemned the Doctrine of Pope Stephen and his Abettors But though some of the Ancients seem to speak after this manner and to assert this Doctrine as is evident from the Apology made for the Baptism of the Novatians in St. Cyprian That they did Ep. 69. p. 183. eandem legem tenere quam Catholica Ecclesia teneat eodem Symbolo quo nos Baptizare eundem nosse deum patrem eundem filium Christum eundem Spiritum Sanctum use the same Symbol with Catholicks in Baptism and Baptized into the same Sacred Trinity And from the Canon of the first Council of Arles which Decrees That they should be admitted by Imposition of Hands only who were Baptized in the Name of the Father Son and Holy Ghost yet the Opinion of the Ancient Church seems rather to have been this that their Baptism alone was to be admitted who both Baptized into and believed aright touching the Sacred Trinity as the Novatians did This St. Basil doth expresly teach saying Ad Amphil. can 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients judged that Baptism valid which in nothing differed from the Faith. And therefore having told us That the Baptism of the Encratitae the Saccophori and Apotactites was rejected by the Church he adds And let them not say we are Baptized into the Father Can. 47. Son and Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who make God the Author of Evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 3. contr Arian p. 413. And Athanasius condemns the Baptism of the Arians though they named the Father and Son because they saw them in the Form of Baptism delivered in the Scripture seeing they did not conceive aright of them nor retain the right Faith adding That as the Manichees the Phrygae the Samosatenians pronounced the right Names and yet were Hereticks so the Arians though they recited the Names and Words of Baptism deluded them who received Baptism from them Again St. Cyprian and his party in Africa held the Baptism not only of Hereticks but Schismaticks to be void and in particular of the Novatians his words are these Ep. 69. p. 180. Dicimus omnes omnino Haereticos Schismaticos nihil habere potestatis ac juris propter quod Novatianus nec debet nec potest excipi We say that no Heretick or Schismatick hath any power or right to Baptize and therefore Novatian should not and cannot be excepted And again Ibid. p. 183. Audet quisquam dicere aquam Baptismi salutarem communem cum Schismaticis esse posse Ep. 72. p. 196. Dares any one say That Schismaticks can have the salutary Water of Baptism The same he Asserts in several other places and the Fathers of the Council held under him do often say Baptisma quod dant Haeretici Schismatici non est verum Pag. 231. ter 232. bis 236. bis that the Baptism of Hereticks and Schismaticks is not true and that both returning to the Church were to be admitted by Baptism Now in this indeed he differed from the received Opinion of the Church 〈◊〉 Amphil. can 1. to whom it seemed good saith Basil to reject the Baptism of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to receive that of Schismaticks 2dly Whereas St. Cyprian and his party held the Baptism of all Hereticks to be void we find the Church did afterwards judge that some Hereticks should be admitted into the Church by Baptism and that others should be received only by Imposition of Hands 'T is therefore evident That the Church equally disallowed both their Assertions and decided the Controversie against them both and did as much condemn Pope Stephen's Traditum est as St. Cyprian's Scriptum est the Pope's Appeal to Tradition as the Bishop of Carthage's to Scripture Now the Corollaries which naturally do result from these Ten Observations are as follow First § 22 Hence we learn That the Latins though comparatively Ancient are not much to be relied upon in giving an account of matters in which their Church is concerned and in which they differed from the Eastern Churches For to omit St. Commen c. 9. Austin the Account Vincentius Lirinensis gives of this matter is as full of Errors as of Sentences for he averrs that Agrippinus was the first of 1 all Men who against the 2 Divine Canon against the 3 Rule of the Vniversal Church against the 4 Sence of all his own fellow Priests against the 5 Customs and 6 Institutions of the Ancients Rebaptizandum esse censebat judged for Rebaptization and that 7 all men disclaimed the novelty of the thing and 8 all the Priests every were resisted it but above all Pope Stephen who said Nihil innovandum nisi quod traditum est Nothing must be innovated but that which was delivered us to be retained that retenta est igitur Antiquitas explosa novitas hereupon Antiquity was retained and novelty exploded In which few words are no less than Eight gross mistakes as will appear by comparing these words with the Testimonies above cited In Ep. 70. p. â—89 And as it is truly observed by the Oxford Commentator upon Cyprian That the Eastern Writers were in rebus Occidentalium Hospites Strangers in things which concerned the West so is it as true that the Western Writers were many of them Strangers to the true State of Matters in the East Secondly § 23
follows 1. § 5 That the renowned Scribes and Doctors of the Jewish Church were all mistaken in their Interpretation of this place of Malachy That they and the whole Jewish Church had entertained a false Tradition in a matter of so great Consequence as the Fore-runner of their true Messiah for they all had embraced it as a Tradition That Elias was to come in Person before the first Appearance of the true Messiah Trypho apud Justin M. p. 268. they all interpreted that place of Malachy to that effect and thence concluded as they still obstinately do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That because Elias is not yet come in Person their Messiah was not come And yet this general Tradition of the Jewish Church gives no Assurance of the Truth of this Assertion or if it doth it must be then confessed that their Messiah is not yet come 2. Hence also we may learn how vainly Men pretend to absolute Certainty on the account of Oral Tradition for that Tradition was received as much as highly reverenced and regarded by the Scribes and Pharisees as by the Romanists I hope will easily be granted when we consider how zealous they were for the Customs and Traditions of the Fathers How they advanced the Tradition of the Elders even to the dissolution and making void the Law of God. And how frequent are such Maxims as these among them Vid. Leight in Matth. 15.2 The Words of the Scribes are more worthy than the Words of the Law and more weighty than the Words of the Prophets That the Words of the Elders are more weighty than the Words of the Prophets That they came from the Mouth of Moses as well as the written Law. That the written Law is narrow but the Traditional is longer than the Earth and broader than the Sea. And yet these Patrons of Tradition had not only generally received such Traditions as made void the Law of God but also such Traditions touching their Messiah his Fore-runner his temporal Kingdom his glorious Reign on Earth c. as gave Occasion to their Rejecting of him when he came If then the Jewish Church might pretend to oral Tradition as much as that of Rome and yet receive such Falshoods as Tradition which did evacuate the Law of God and cause them to reject their Saviour why may not they of Rome receive such Falshoods for Tradition as do evacuate the Law of Christ If the People were deceived and abused by following their Traditions why may not others be equally deceived in following the supposed Traditions of the Church of Rome 3. § 6 Hence also it will follow That the Tradition of the Doctors of the Christian Church can be no certain Evidence in Matters of meer Speculation or of Interpretation of Scripture that what they thus deliver is the Truth for they have generally taught from the third Century That Enoch is to come in the last days to resist Antichrist and be slain by him without the least appearance of any Ground for this Tradition And they have taught more generally even from the Second Century That Elias the Tisbite is to come in Person before our Saviour's second Advent and grounded this their Doctrine upon the Words of Malachy and of St. Matthew against the plain Assertion of our Lord and the most clear convincing Evidence that John the Baptist and he only was that Elias which according to the Prophecy of Malachy was to come as the Fore-runner of our Saviour In a word the Tradition of the Millennium of the Appearance of Enoch and Elias seem to have had their Rise from the Jewish Converts zealous of the Tradition of their Fathers and from them not from the Apostles to have gain'd Reputation in the Christian Church And the Tradition of Prayers for the Dead seems to have had the same Original But now if a Tradition hath been very ancient § 7 and can by Reason be demonstrated to have derived from the Apostles or to be worthy of Acceptation upon rational Grounds then it is sit to be embraced as such For Instance First We have it from Tradition That presently after the Apostles times all Churches were governed by Bishops presiding over Presbyters and Deacons as their lawful Governors whence we inferr we have just Reason to believe this form of Government was Apostolical since otherwise the Government left in all Churches by the Apostles must in the immediate following Age have been not only changed but corrupted every where But that in the frame and Substance of the established Government of the Church a thing always in use and practice there should be so suddain a Change so universal a Corruption in so short a time and that all Christians without the least Opposition that we read of De praescript c. 28. should conspire in this Corruption is a thing morally impossible For as Tertullian argues in like Case Variasse debuerat Error doctrinae Ecclesiarum quod autem apud omnes unum est non est erratum sed traditum What all Christian Churches did so early agree in practising Vniformly came not by Error but Tradition Moreover it is clearly proved by the most learned Bishop of Chester L. 2. c. 13 prima Assertio p. 157 c. That the Writers of the Second Century distinctly mention the several Orders of Bishops and their inferior Presbyters in the same Church and thereby give us Reason to conclude that this Disparity was generally setled in that Age. Now how improbable it is that either such a Change as must be here supposed were this an Innovation should happen unadvisedly or thorough Negligence or that the whole Church should have conspired so early to swerve from the established Order by placing Bishops above Presbyters without Complaint or the Resistance of any single Person that we hear of will appear if we consider 1. The Subjects of this Constitution viz. The Persons appointed by the Apostles to govern and preside in every Church they being constant Objects of every Persons common Sence seen in every Assembly imploy'd in every ecclesiastical Affair publick and private in which all Christians Sick or Well Living or Dying were concerned we may reasonably conceive that which some of the Apostles to gain upon the Jews did observe the Christian Feast of Easter on the Fourteenth Day of the Moon others might have mistaken this compliance as if the Apostles had judged that the fittest time for Christians of succeeding Ages to observe it in or that when they heard of an Elias to come before the terrible Day of the Lord or of the Reign of Christ on Earth a Thousand Years represented to St. John in a Vision they might mistake the genuine import of those Scriptures and of others of like nature but in a matter of this kind which was the daily object of the Senses of all Christians we cannot easily conceive how they could possibly mistake and not perceive that such a change was made if really it
was done 2. We shall be more convinced that this was not performed by Conspiracy or by a joint consent of Christians to make so great an alteration in that form of Government which the Apostles had established if we consider 1. The general agreement of all Churches in this matter since not one single Church or Corner of the world can be produced in which this Government did not obtain For how can we imagine that in a time when no General Council could meet to appoint it and when there was no Christian Prince to set it forward on a political Account and when by reason of the heat of Persecution and the distance of Christian Churches there was so little commerce and intercourse between them from the Churches of Armenia and Persia in the East to those of Spain in the West from the African Churches in the South to our British Churches in the North this constitution should have been universally received and submitted to if it had not been established by the Apostles or the first Founders of those Churches 2. If we consider how much it did concern all Christians that such an Innovation should not obtain among them and tamely be submitted to For all the people were obliged to know the Governors to whom they were by Scripture commanded to submit and so they could not yield to this supposed Innovation without the greatest danger to their Souls The Presbyters if they had by the Apostles been advanced to the highest Power would not so meekly have submitted to an Authority usurped over them but either out of a just Zeal for asserting their Freedom or out of Indignation at the insolence of the usurping Bishops or out of an unwillingness to submit and obey which is natural to most Men they would have asserted their Equality 3. This will be farther evident if we consider that even the persons thus exalted could have then no motive or temptation to accept of this advancement for Men do not usually desire a change but upon prospect of some ease or temporal Advantage much less when they perceive the Change is only like to add to their trouble and encrease their danger now this was really the case of the first Christian Bishops they being still exposed to the sharpest fury of their Persecutors and commonly begun with first in any storm that was raised against the Church their Labours also were very great for the care of the Flock lay on them and they were unwearied in the discharge of their Pastoral Care can we then reasonably think that they should be so fond of so much toil and peril as to violate the Institution of the Blessed Jesus or his Apostles to obtain it Let any reasonable Person duly weigh these things and ask his Conscience whether it can be really perswaded that such an early Innovation could generally have prevailed in the Church of God. Such also is the Evidence that we pretended to § 8 touching the Canon of Scripture and that those Books have not been so corrupted or depraved as not to be sufficient Rules of Christian Faith or Manners Concerning this matter let it be considered First That we have the true Canon of the Old Testament and that the Books of the Old Testament are not corrupted we cannot know from the Infallibility of the Jewish Church or her Traditions for when she handed down these Scriptures to the Christians as the pure word of their inspired Prophets she was not Infallible but actually had renounced her true Messiah and judged him an Impostor and had embraced such false Traditions as did engage her so to do So that if Chap. 14. p. 29. according to the Author of Popery Misrepresented As the Jews received the Books of the Old Testament from the Jewish Church and the Christians also so also were they to receive from her the sence of them the Jews if not the Christians also were obliged to reject our Saviour as an Impostor and one who taught and acted contrary to their Law and their Traditions Secondly § 9 That the Books of the New Testament are not corrupted or forged we cannot know from the Infallibility of the Christian Church The Reason is because the Infallibility of the Church is so far from being a proof of Scriptures incorruption that no proof can be pretended for it but uncorrupted places of Scripture For if any man should attempt to prove the Scriptures uncorrupted because that Church says so which is Infallible I would demand of him seeing the Infallibility of the Church is not self-evident and seeing Infallibility is a Prerogative which no Man can pretend to but from God's Assistance and therefore no Man can be sure of that Assistance but from God's free Promise how shall I be assured of her Infallibility If he say from Scripture promising it unto her I would ask how shall I be assured that the Scriptures are not corrupted in those places and if to this it be answered From the Church's Infallibility is it not evident that he runs in a Circle proving the Scripture's incorruption by the Church's Infallibility and the Church's Infallibility by the Scripture's incorruption Moreover this is further evident from the Tradition Practice and Acknowledgment of the whole Church of Christ for to inform us in any controverted Text which is the Reading to be owned as true her Doctors never have sent us to Oral Tradition or the infallible Assistance of the Church but always to the readings of former Ancient Authors and to the Inspection of ancient Manuscripts and Versions and have declared what in it self is manifest and owned by all that ever treated on this Subject That there is no other way whereby we can attain to any knowledge or assurance in this matter Thus Sixtus Quintus in his Preface to his Bible In hac Germani Textus pervestigatione satis perspicue inter omnes constat nullum esse certius ac firmius Argumentum quam Antiquorum probatorum codicum Latinorum fidem tells us That in Pervestigation of the true and genuine Text it was perspicuous to all Men that there was no Argument more firm and certain than the Faith of ancient Latin Books Let any Man peruse all Commentators Ancient and Modern of what Perswasion soever and he will be convinced of their unanimous concurrence in this Assertion Thus St. Austin tells us That the Latins have need of Two other Tongues for obtaining the knowledge of the Divine Scriptures viz. De Doctr. Christ l. 2. c. 11. de Civ Dei l. 15. c. 13. the Hebrew and the Greek Ut ad exemplaria praecedentia recurratur si quam dubitationem attulerit Latinorum Interpretum infinita varietas That if any doubt should arise from the great variety of Latin Versions they might recurr to the Greek or Hebrew Originals That the Latin Versions of the Old Testament where it is necessary Chap. 14 15. Graecorum Authoritate emendandi sunt are to be corrected by the Authority of
nor be esteemed so presently the Charter of the Christian Faith had they been so forgetful as not to make them known to them for whose Sakes they were written They were Books which pretended to a Commission from the Holy Jesus to give Rules of Life and Doctrine to the Christian Churches which none but the Apostles and Evangelists could do all others still pretending to deliver what they received from them Lastly They being written partly to confirm and to ascertain to us the Story of Christ's Birth Life Passion Resurrection and partly to engage us to believe that Jesus was the Christ partly to put an end to those Contentions and to rectify those Errors which had crept into the Church in the Apostles Days and which did need a speedly Reformation partly to give Instructions for the Bishops Priests and Deacons and Governours of the Church how to behave themselves in their Offices partly to justify themselves against false Brethren and deceitful Workers and to preserve their Proselytes from such as did pervert the Faith and partly to instruct them how to bear up in fiery Trials and to support their Souls under the Sufferings and Temptations to which Christianity exposed them and therefore on those Grounds which did require their quick Dispatch upon that Errand and to those Churches for whose use they did intend them it is evident the Apostles must design that early Notice should be given of them and so commit them to their new born Proselytes and Babes in Christ Accordingly the Tradition of the Church assures us that when the Apostles went to preach to the Gentiles they desired them to leave in Writing the things which they had taught Vid. c. 7. §. 1 2. and that in compliance with their Desires they writ their Gospels and having preached the Gospel to them Iren. l. 3. c. 3. Postea verè per voluntatem dei in scripturis nobis tradiderunt fundamentum Columnam fidei futurum They afterwards by the Will of God delivered to them the Gospel they had Preached in Writing to be the Pillar and the Ground of Faith hereafter St. Peter speaks of all the Epistles of St. Paul shewing that at least many of them were then written Euseb Eccl. Hift. l. 3. c. 3. and others of the Ancients that they were all Fourteen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted by and manifest to all though some doubted whether he were indeed the Author of one of them 2. § 11 It is evident that the immediate succeeding Age could not be ignorant of what was thus delivered to the Church and was commended to them by the Apostles as the Pillar and the Ground of Faith De Praescript c. 36. especially if we consider that the Autographa were still extant saith Tertullian some of those Persons were still living to whom they were directed and with whom they were intrusted and all those Churches still continued flourishing to whom they were sent and to whom they were read in publick and by whom in private 3. § 12 Those Records being once so generally dispersed through places at so great a distance as they were in the Second Century so universally acknowledged and consented to by Men of curious Parts and different Perswasions and repugnant Judgments and great Aversions from each other preserved in their Originals to succeeding Ages multiplied into divers Versions copied out by Christians for their private and for publick use esteemed by them as digesta nostra their Digests saith (a) Adv. Marc. l. 4. c. 3. Tertullian as (b) Concil Carthag apud Cypr. p. 232. Optatus l. 1. libri divini Scripturae deificae say the Martyrs believed by all Christians to be divine saith (c) Euseb H. Eccl. l 6. c. 25.3.25 Orig. contr Cels l. 3. p. 138. Origen And as the Records of their Hopes and Fears and thereupon being so carefully (d) Euseb H. Eccl. l. 4 c. 26. Lib. 8 cap. 11 13. Euseb l. 6. c. 19 p. 222. Justin M. Ap. 2. p. 98. sought after so riveted in their Minds for many say the Ancients had them entirely in their Memory they being so constantly rehearsed in their Assemblies by Men whose work it was to Read and Preach and to exhort to the performance of those Duties they enjoin'd being so frequent in their Writings so often cited in their Confessions Comments Apologies and Epistles of the Christian Worthies Euseb l. 6. c. 19. p. 219. as also in the Objection of those Adversaries to whose view they still lay open It must be certain that they were handed down to the succeeding Generations pure and uncorrupt Indeed these things render us more secure of the Scriptures being preserved entire than any Man can be of the Statutes of the Land or of any Histories or Records whatsoever because the Evidence of it depends upon more Persons more Holy and so less subject to deceive more concerned that they should not be corrupted than that no other Records should and so we must renounce all certainty of any Records or grant the certainty that these are truly what they do pretend And 4. This Corruption of the Word of God § 13 or Substitution of any other Doctrine than that which it delivered could not be done by any part or Sect of Christians but they who had embraced the Faith and used the same Copies of the Word of God in other places of the Christian World must have found out the Cheat and therefore this corruption if at all effected must be the work of the whole World of Christians But can it be supposed that the immediate succeeding Ages should universally conspire to substitute their own Inventions for the Word of God and yet continue stedfast in and suffer so much for that Faith which denounced the severest Judgments against those which should do such things Or that a World of Men should with the hazard of their Lives and Fortunes avouch the Gospel and at the same time make an essential Change even in the Frame and Substance of its Doctrine whilst it yet daily sounded in their Ears employ'd their Tongues and by so doing make it ineffectual both to themselves and their Posterity Can it be reasonably thought that they should venture upon that which were the Gospel true or false must needs expose them to the greatest Evils whilst they continued Abettors of it Moreover had such a thing been done can we in reason think that of those many Thousands who in the Primitive Ages did renounce the Gospel that of those many wavering Spirits those excommunicate Members especially those Hereticks who upon other motives did renounce the greatest part of Scripture can it I say be thought that none of those should publish and disclose the Forgery or answer the Alligations made from Scripture by saying They were Citations of false and of corrupt Scriptures but that such apparent Forgeries should find a general Reception from all that looked into their Truth and be unquestionably received as genuine
of the Church of Rome and to believe them as true and uncorrupt as are the Copies of the Holy Scripture But saith Mr. M. § 16 Pag. 399. When we believe that the Copies which we have now of these Books be not forged nor corrupted Copies but truly agree with the Originals given out by the Apostles we trust to the Tradition of all the after Churches that have been in every Age from the Apostles to this very present Church for it is as much in the Power of the Church in any one of these Ages to have thrust a false Copy into their Hand instead of a true one as to thrust a false Tradition into the Mouth of every Catholick every where in place of a true one This Argument in the mouth of a Jew Reply First pleading for those Traditions which were rejected by our Lord and his Apostles runs to this effect It was as much in the power of the Jewish Church to have thrust a false Copy into the Hands of the Jews instead of a true one as to thrust a false Tradition into the Mouth of every Jew every where instead of a true one if therefore their received Traditions actually were false as your Christ and his Apostles taught you can have no assurance of the Copies on which you depend for proving your Jesus to be the true Messiah are not false We say it is not in the power of any of the latter Ages Secondly to corrupt the Originals without corrupting not only all the written Manuscripts but also all the Writings of that Christian Church in which those Scriptures have been cited and all the Commentaries on them and all the Translations of them into all Languages 'T is therefore evidently false That it is as much in the Power of the Church in any one Age to have thrust a false Copy into the Hand of all Christians instead of a true one as to deceive them with a false Tradition instead of a true one No Protestant ever asserted or imagined that the whole Church was either willing or able Thirdly in any point of Doctrine to change at once and in one Age the true Tradition for a false No they unanimously say These Tares were sown by the Enemy whilst Men slept that they came in by degrees and insensibly got Ground by little and little in one Age the Dispute was raised the Opinion broached by some Man of Vogue and Credit in the next it passed for probable in the following Age for an Ecclesiastical Doctrine and in the next advanced into an Article of Faith. Thus for Example Images for the first Three Centuries were disregarded by all Christians the first thing they taught their Proselytes was to contemn them In the Fourth and Fifth Centuries they crept into some few Churches by way of Ornament and symbolical Representation In the Sixth and Seventh Centuries they begun to be received for Instruction and historical Commemoration In the Eighth Century in Italy and in the East they advanced to the Veneration of them though this Novelty met with great opposition in the East till the Tenth Century and in the West till the Thirteenth Century Communion in one Kind came in among some Monks in the Eleventh Century by reason of their negligence and rudeness which made their Governors not trust them with the Cup least they should spill it In the Twelfth Century it began to take place in minoribus Ecclesiis in lesser Churches The Approbation of Thomas Aquinas made it still more prevail in the Thirteenth Century and in the beginning of the Fifteenth Century it was established for a Law. FINIS A TREATISE OF TRADITIONS PART II. Imprimatur Liber cui Titulus A Treatise of Traditions Part II. July 12. 1688. Guil. Needham RR. in Christo P. ac D.D. Wilhelmo Archiep. Cant. a Sacr. Domest A TREATISE OF TRADITIONS PART II. Shewing the Novelty of the pretended Traditions of the Church of ROME as being I. Not mentioned by the Ancients of their Discourses of Traditions Apostolical truly so called or so esteemed by them Nor II. In their avowed Rule or Symbol of Faith. Nor III. In the Instructions given to the Clergy concerning all those things they were to teach the People Nor IV. In the Examination of a Bishop at his Ordination Nor V. In the Ancient Treatises designed to instruct Christians in all the Articles of their Faith. VI. From the Confessions of Romish Doctors WITH AN ANSWER to the Arguments of Mr. Mumford for Traditions And a Demonstration That the Heathens made the same Plea from Tradition as the Romanists do and that the Answer of the Fathers to it doth fully justifie the Protestants Jam primo quod in nos generali accusatione dirigitis divortium ab institutis majorum considerate etiam atque etiam ne vobiscum communicemus crimen istud ecce enim per omnia vitae ac disciplinae corruptam immo deletam in vobis antiquitatem recognosco Exclusa ubique antiquitas in negotiis in officiis totam auctoritatem majorum vestra auctoritas dejecti◠Tertullianus ad Nationes lib. 1. Cap. 10. LONDON Printed by J. Leake for Awnsham Churchill at the Black Swan in Ave-Mary Lane MDCLXXXIX THE PREFACE The Contents Shewing First That the Lord's Day is mentioned in Scripture as a known Festival Day a Day which bore Christ's Name and on which Christians did assemble for Religious Worship 1. From those words Rev. 1.10 I was in the Spirit on the Lord's Day § 1. 2. From 1 Cor. xvi 2. § 2. 3. From Act. xx 7. § 3. 4. From the unanimous and uncontroulled Testimony of the Fathers from the first and purest Ages of the Church § 4. And shewing Secondly That the Apostles were commissionated from the Lord Christ or were directed by his Spirit to appoint this a day of publick Worship in Honour of our Lord and in remembrance of his Resurrection § 5. The Romanists can shew no such Tradition for any of the contested Doctrines § 6. Mr. M's Argument retorted against the sufficiency of Tradition to establish this Doctrine by shewing that there is no Tradition for abstaining wholly from servile Work upon that Day but rather the contrary § 7. The not observing of this Day through ignorance of our Obligation so to do is not destructive of Salvation § 8. The Command for remembring the Seventh Day from the Creation to rest upon it from all manner of Work was Ceremonial and not Moral this proved 1st From Reason § 9. 2dly From the Words and Actions of our Saviour § 10. 3dly From Gal. iv 10 11. § 11. 4thly From Col. ij 14 16 17. § 12. 5thly From the unanimous assertion of the Fathers § 13. Mr. M's first Objection from God's Blessing and Hallowing this Day Answered § 14. His second Objection from those Words of Christ If thou wilt enter into Life keep the Commandments Answered § 15. His third Objection That Saint Paul frequented Synagogues on
either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Lord's day or the Paschal Lord's day and being constantly in those first Ages distinguished from and in their enumeration of their Festivals opposed to the Lord's day Moreover the Easter Feast seemeth not to have been so Ancient as the Apostles Vision for then it would have been observed uniformly as the Lord 's day was whereas the Eastern and the Western Churches differed much about it and that very difference demonstrates that the Lord 's day was the more ancient because the Question was Whether the Eastern Festival should be kept on the Lord's day only or on the day of the Full-Moon as by the Jews it was on what day of the Week soever that did happen And whereas Mr. M. asks P. 207. How prove you that it was not Christmas or Ascention day I Answer 1st That we have no Evidence from Antiquity that either of these Festivals were then observed much less that they were then known to the Christian World under that Appellation 2dly The common Consent of all Interpreters and the perpetual Practice of the Church in all Ages from Saint John to Ignatius his Scholar and so downwards to this day do give the name of the Lord's day to Sunday and to no other Festival of the Church Weekly or Annual sufficiently instructs us what Saint John understood by the Lord's day 3dly Observe That whatsoever in the Scripture hath the Lord's Name and Subscription on it as the Lord's Temple the Lord's Offerings the Lord's People the Lord's Priests was consecrated to the Service of Jehovah the Lord of the Old Creation wherefore the day which had so early the Name and Superscription of the Lord Christ upon it must be supposed to be Holy to the Lord of the New Creation and consecrated to his Service For as the Jewish Sabbath being called the Lord 's Sabbath or the Sabbath of Jehovah was by that Title known to be a day Sanctified to Jehovah as Creator so this day being called the Lord 's day is by this Note as certainly known to be a day consecrated to the Service of the Lord Christ And as the Lord 's Supper is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supper of the Lord the Sacramental Table 1 Cor. xi 20. x. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table of the Lord the Sacramental Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of the Lord either because the Sacrament was instituted immediately by the Lord Christ to be observed to his Second Coming Or Secondly Because it was appointed for the remembrance of the Lord 's Death and Passion till that time even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's day must be so called for one of these two Reasons or for both viz. Because it was enjoined by Christ or by Directions given to his Apostles to command the Observation of it as a Day to be devoted to the Service of our Lord Christ or because it was by the Apostles so observed in memory of our Lords Resurrection and was from them received as a day to be observed for all future Generations of the Church And that this day was certainly observed by the Apostles and by the Christians who lived in their daies in Honour of our Lord is evident from what hath been already proved For if it were then known to Christians by the Name of the Lord's day and if so be the Lord's day must import a day that is consecrated to the Service of the Lord 't is clear that they must then observe it as such or act against the knowledge of their Duty if when Saint John received this Vision it were known to be a day devoted to the Service of the Lord Christ it must be known to be thus consecrated to his Service by some who had Authority sufficient so to do that is at least by those Apostles and Rulers to whom Christ had committed the Guidance of his Church and the determination of that outward Worship he required from his Disciples What they thus consecrated to his Service must be devoted either by virtue of their positive Institution or by their practice only if by virtue of their Institution then is it granted that this day is of Divine and Apostolical Institution if by their Practice only yet is it granted that this day was constantly observed by those Apostles who were assisted in their Actions by the Holy Ghost that 't was by their Example commended to the practice of all Christians and therefore be alone can alter this Apostolical Tradition who better knows the mind of Christ than they did and is more able to discern what Service is well pleasing to him than they were Secondly § 2 This Practice will sufficiently appear from other Scriptures which either presuppose or else directly shew this was a day observed in the Apostles time Saint Paul in his Epistle to the Church of Corinth writeth thus Now concerning the Collection for the Saints as I have ordained for the Churches of Galatia 1 Cor. xvi 1 2. so do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the first day of the week let every man lay by him in store as God hath prospered him that there be no gathering when I come Where observe First That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie the first day of the Week the day of our Lord's Resurrection from the dead for the Four Evangelists do with one Voice averr That our Lord Jesus did arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week Matth. 28.1 Mark 16.2 Luke 24.1 John 20.1 Nor can this reasonably be doubted by any who believe the Scriptures Moreover Saint Mark doth clearly so interpret the Phrase for the Sabbath being over saith he Mary Magdalene and others came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early the first day of the week and found Christ risen and v. 9. he adds That Christ was risen early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the consent of all Interpreters upon the first day of the week Saint Luke observes Luke 23.56 That they rested on the Sabbath day according to the Commandment and then adds That they came unto the Sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the first day of the week Secondly This may be Argued from the succeeding Practice of the Church which in compliance with this Precept still offer'd their Alms upon this Day for Justin M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol 2. p. 98 99. who flourished in the next Age to the Apostles tells the Heathen Emperor in his Apology That 't was the Custom of Christians to meet on the Lord's day to Pray to hear the Word to receive the Sacrament and then saith he they who are rich and willing give what they think fit and what is thus collected is laid up in the hands of the President who distributes it to Orphans and Widows and other Christians Locuples dives es dominicum observare te credis qui
and vehement in declaring his and our freedom from the legal Ceremonies saith notwithstanding that to the Jew he became as a Jew 1 Cor. 9.20 that he might gain the Jews to them that were under the Law as under the Law that he might gain them that were under the Law and therefore his example in these cases will as much prove that we are to observe the Law of Moses and the Jewish Customs as that we are obliged to keep the Jewish Sabbath Mr. M. farther adds §. 17. Obj. 4. p 210. 1 Cor. 7.19 That St. Paul tells us that in Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but the keeping of the Commandments of God of which the Sanctification of the seventh day was one Answ To which I answer that here he plainly begs the Question which is only this Whether the Saturday under the Christian Oeconomy be still by God's Commandment to be observed as a day of Rest and contradicts the plainest declaration of our Lord and the whole Christian Church that it was Ceremonial a shadow of things to come a temporary precept which laid no obligation on the Christian Mr. M. closeth with the common Sabbatarian Objection §. 18. Obj. 5. p. 211. That Christ foretelling the destruction of Jerusalem which was to happen forty years after his Resurrection when all the Ceremonial Laws belonging to the Jews were abrogated bids his Disciples pray their flight might not be in the Winter or on the Sabbath-day Mat. 24.20 that they might avoid the profanation of that day whereas if that Commandment had been Ceremonial and then abrogated they might have fled upon that day as well as upon any other and could not by so doing have profaned it Answ 1. To this I Answer first That these words of Christ cannot be rationally deemed to import that he advised them to pray their flight might not be on the Sabbath because he thought such flying then a sinful action or a profanation of that day seeing he so expresly hath declar'd the contrary Mark 3.4 saying that it was lawful to save life upon the Sabbath-day and that in all such cases God would have mercy and not Sacrifice Mat. 12.7 that the Rest of that day might be violated to preserve the life of a Beast and much more to preserve the life of man that the Sabbath was made for man and not man for the Sabbath and therefore man might wave the Rest required on that day when it was for his good to do so Having then so oft and so expresly taught his Disciples that it was lawful to fly for saving of their lives upon that day he could not use these words to intimate the contrary 2ly Tho' it were lawful even when the Fourth Commandment was still in force to flee upon that day from danger and travel upon case of urgent necessity yet many of the Jews thought otherwise esteeming this an intolerable profanation of the Sabbath persecuting and condemning our Lord for teaching the contrary If therefore his Disciples or other Christians should have been compell'd to flee upon that day they might have been molested and persecuted by their own Superstitious Nation and so had cause to pray their flight might not be on the Sabbath-day And 3ly The believing Jews adhered stiffly to the observance of the Jewish Rites and consequently to the observance of the Rest commanded on the Jewish Sabbath till the destruction of Jerusalem and thought themselves obliged so to do and therefore Christ might well advise them knowing that they would still retain these apprehensions to pray their flight might not fall out upon that day And tho' it cannot be expected that we should know the Reasons of all his actions yet might he still permit the Christians to continue under this apprehension of their obligation to observe the Law of Moses that so the unbelieving Jews might be the less offended at them and so might be more ready to embrace the Christian faith and because he knew the time would shortly come when the Temple should be destroyed and they should thereby be convinced that the Rites confined to that Temple were abolished OF TRADITION CHAP. VI. That there is no Evidence of Traditions for the Doctrines of the Church of Rome is proved 1. Because there is no mention of them in the ancient Councils the Codex canonum Ecclesiae universalis the Discourses of the Ancients Church Government and Discipline or in their Rituals § 1. 2. Because we find no mention of their Articles of Faith in the Creeds Enchriidions Compendiums of Christian Doctrine and Ecclesiastical Opinions or in the catechistical Discourses of the ancient Fathers § 2. 3. Because the Fathers of the first Ages were very careful and concerned to preserve the Traditions of the Apostles truly so called and so esteemed by them and had occasion to mention them by reason of the pretences of the Hereticks of their Times to Tradition and yet they have not been concerned to preserve the pretended traditionary Doctrines and Practices of the Church of Rome § 3. HANING thus Stated the Question in these propositions I come now to shew that there is no Evidence of Tradition for any much less for all those Doctrines of the Church of Rome which she hath put into her Creed and hath required all her Clorgy to believe and teach as that true Catholick Faith without which no Man can be saved For First § 1 Had they this Evidence concerning the Exercise of the papal Jurisdiction over all Christians the practice of auricular Confession and Indulgences of Prayer to Saints and Angels of Veneration of Images of performing the publick Services of Prayer Singing Reading in a Tongue not understood by the People I say had they that evidence of Apostolical Tradition for these things it would be as notorious that these Doctrines were handed down by the Catholick Church throughout all Ages to this present as it is of other matters of continual practice viz. The Lord's Day Assemblies the Ordination of Presbyters and Deacons by Bishops the Government of the Church by them the Observation of the Easter Festival Baptizing by Trine Immersion the mixture of Wine with Water in the Sacrament c. For all these matters are therefore evident in the Tradition of the Church because being continually practised by her Members they had continual occasion to speak of them in their Discourses of Church Government and Church Assemblies and of the Sacraments of the Church and made numerous Constitutions about them they all appear in their most ancient Rituals in the Accounts they give us of their Assemblies and of their practice when Assembled and in their ancient Councils the Primitive Writers mention them upon all Occasions they draw Arguments and Conclusions from them and shew the Reasons why such establishments were made by the Apostles The like we see now practised in the Roman Church touching the Novelties now mentioned since they have
their own Salvation may learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. c. 3. the Character of his Faith and the Declaration of the Truth so plain and simple was the Faith of those first Ages that the whole Faith and Truth of Christ was thought to be contained there where is not the least intimation of one Article of the Romish Faith. The Faith received from the Apostles saith Irenaeus the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps with the greatest care and preaches and teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 23. and by Tradition hands it down as he himself there doth by giving us a written Copy of all the Articles of Faith received by the universal Church from the Apostles beyond which the most learned Bishop taught nothing as being not above his Master nor did the meanest Christian believe less the Faith and Tradition of it being one and the same in all places Now not to insist upon the inference which plainly follows hence that none of the R. Articles could be then esteemed Articles of Faith received from the Apostles Tradition there being nothing at all of them in the Epistles of Ignatius writ on purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation of the Christian Churches in the Tradition of the Apostles against the Hereticks or in that of Polycarp though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sufficient for declaration of the Truth nor in Irenaeus when purposely laying down for confutation of the Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. c. 1. p. 42. The Faith Preached by the Church Cap. 2. the exposition of the Truth which the Church having received from the Apostles keeps and of those things belonging ad Fidem Traditiones Cap. 3. to Faith and Traditions in which the Christian Church unanimously doth consent I say not to insist at present on so plain an inference Nothing can be more natural than to collect that had they known of any other Articles of Faith delivered to them from the Apostles only by word of Mouth they would have taken at least equal care for the propagation of them also to posterity Inasmuch therefore as the common Sense of Mankind agrees to this That Records are a more certain means of conveighing Truth to posterity than Report and Men would be more apt to believe that the Apostles said what themselves wrote than that they said what they did not write and what only comes down by hearsay from them surely the Fathers of the Church had they known of these Supernumerary Traditions of the Roman Church in compliance with the Example and Advice of St. Ignatius would have committed them to writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the better security of them and would have thought that very fit which he declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very necessary for conservation of Apostolical Tradition Surely they would have taken all the care imaginable that these unwritten Doctrines might not lose their credit by being long unwritten for they were not ignorant of that great truth of Origen Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which only is delivered by word of Mouth quickly vanisheth as having no certainty They therefore had they known of such Traditions necessary to be believed would not have left it to an half witted Papias to run up and down to gather up these Hear-says from them who had conversed with the Apostles and to digest them in a Book of which they were so careless as to preserve us nothing but Euseb H. Eccl. l. 3. c. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some idle Fables which he related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as coming to him from unwritten Tradition and by which he deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most of the Church Guides but would of purpose have written Books to secure the conveighance of them to posterity and to prevent the future Cheats that such bold and half witted Men might have put upon them with false pretensions to Antiquity or to Tradition Even Eutropius the Heathen Dial. contra Marcion p. 59. could argue against Marcion That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding Foolish to conceive those who were sent to preach the Gospel should do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without committing what they Preached to writing for it is probable saith he that they preached or declared this Salvation to them only who heard them and had no care the Knowledge of it should descend to Posterity as had they only preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without writing they must have done And may not we in like manner argue against these latter Marcionites That had the Fathers of the Age following the Apostles observed and known that some points of necessary Faith had not been touched in any of their Writings it is highly probable that they by handing of them down in writing would have taken care the knowledge of them should descend unto posterity and would have formally and with one voice declared that whereas the inspired Preachers and Publishers of their Religion had committed to Writing some Articles of the Christian Faith but had not in those writings expressed others which were of equal necessity to be believed it is therefore to prevent all false pretenders to these Traditions Apostolical declared defined and made known to future Ages that these and these alone are Doctrines of this kind delivered orally by the Apostles to the Church to be preserved and taught to future Generations When even in the first Ages of the Church they had to do with Hereticks who when their Doctriens were confuted out of Scripture Cum enim ex Scripturia arguuntur in accusationem convertuntur ipsarum Scripturarum quasi non recte habeant neque sunt ex Authoritate quia varie sunt dictae quia non posset ex his inveniri veritas ab his qui nesciunt traditionem Iren. l. 3. c. 2. as are the Doctrines of the Church of Rome instead of answering the Arguments produced by the Fathers of the Church from Scripture accused the Scriptures of Obscurity and Insufficiency saying That they were spoken variously or so as to admit of divers Senses and that from them the Truth could not be known by them who were ignorant of Tradition non enim per literas traditam illam sed per vivam vocem this Truth being delivered not by writing but by word of Mouth When these Hereticks pleaded for their Doctrines not found in Scripture Apostolos non omnia omnibus revelâsse Tertull. de praescript c. 25. quaedam enim palam universis quaedam secreto paucis demandâsse That the Apostles revealed not all things to all Men but some things they delivered openly and to all some things secretly and to few Hieron in Es 19. fol. 40. b. When they vaunted that they were Filii sapientum qui ab initio Doctrinam nobis Apostolicam tradiderunt The Sons of the wise Men who from the beginning delivered
to them the Doctrine of the Apostles pretending to have received it as it were by Tradition from the Apostles Euseb Hist Eccl. l. 5. c. 28. When they had the boldness to affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all the Ancients and even the Apostles taught the same things which they did and that what they delivered was afterwards corrupted by the Orthodox I say that in their Discourses against these Hereticks they should not once endeavour to stop their mouths by telling them what were indeed the Doctriens and Traditions received from the Apostles what were the things revealed to them by the Apostles but should still keep these necessary Traditions which the Church of Rome now teacheth as received from them secret not saying one word of them no not when they in confutation of these pretences of the Hereticks declare what was the Rule of Faith and the Tradition received from the Apostles and preserved by all the Apostolick Churches is so incredible as nothing can be more except this vain Imagination That these very Fathers should concurr with these Hereticks as do some others in this Assertion That saving Truth could not be known from Scripture by them who were ignorant of Tradition as being not delivered down to Posterity by writing but by word of Mouth and yet at the same time should say Lib. 3. c. 1. as Irenaeus doth in his Discourse against them That the Apostles first Preached the Gospel and after by the Will of God delivered it unto us in the Scriptures to be hereafter the Foundation and Pillar of our Faith. And as Eusebius doth Lib. 5. c. 18. That the pretences of the Hereticks unto Tradition might be probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not the Holy Scriptures contradict them And as St. Jerom That those things which they feign to have received as Tradition In Hagg. c. 1. fol. 102. a. absque authoritate testimoniis Scripturarum percutit gladius Dei without the Authority and Testimonies of the Scripture the Sword of God doth smite for what is this but to talk like us Northern Hereticks for to quarrel with Men for appealing from Scriture as obscure and insufficient to decide our Controversies without the Suffrage of Oral Tradition to alledge Scripture as a sufficient evidence that others vainly did pretend unto it to reject what others do pretend to have received from Tradition because it wanteth the Authority and Testimony of the Holy Scriptures whatsoever it may pass for in these ancient Fathers is one of those very things for which we are proclaimed Hereticks In a word That there should be unwritten Traditions necessary to be believed unto Salvation and neither the Creed of the Greek nor of the Latin Church make the least mention of any of them That a Creed should be made perhaps at Gentilly in the Seventh Century and to obtain the better credit should be called the Creed of Athanasius That this Creed should inform us in the beginning That whosoever will be saved before all things it is necessary that he hold the Catholick Faith threatning that he shall perish everlastingly who doth not keep this Faith entire and whole that therefore in the next words it should say and the Catholick Faith is this and should conclude in these Expressions This is the Catholick Faith and yet leave out almost as many necessary Articles of Christian Faith as it contained That the principal written Traditions which in comparison needed it not should be put together into a Creed but that the unwritten ones which needed it very much should be quite left out and never thought of to that purpose till about Fifteeen hundred Years after and that the Ancients Tertullian St. Basil Eusebius and others speaking expresly and professedly of Traditions not contained in Holy Scripture should reckon up many unnecessary things and never mention in their Catalogues one of these necessary Traditions That in their Treatises of Christian Faith and Christian Doctrine and of Ecclesiastical Opinions and their Instructions of the Catechized the Fathers should say nothing the Persons who were to be instructed in all the Doctrines of the Christian Faith should hear nothing of all these Articles and yet they should be throughout all Ages of the Christian World so necessary that no Salvation could be had without them these I confess are truly R. Catholick that is incredible Assertions and if we must give credit to them we must do it upon Tertullian's Ground Credo quia est impossibile Because it is impossible they should be true CHAP. VII The Novelty of the R. Doctrines farther proved First from the general Tradition of the Church that the Four Gospels and the Scriptures comprized all that was necessary to be believed or done by Christians this proved 1. in general § 1. 2. From the particular account Tradition gives us of the Writings of the Four Evangelists § 2. Inference this Tradition shews That to preserve a Doctrine safe to Posterity 't was not sufficient to receive it by Oral Tradition unless it were written § 3. Secondly This is proved from the general Tradition of the whole Church of Christ that the Apostles or the Nicene Symbol was a compleat summary of all things necessary to be believed by Christians § 4. Where it is shewed that the Apostles delivered to their Converts a System or a form of Words Ibid. That this form was delivered to all Churches and was for substance the same with that which afterwards was stiled the Apostles Creed § 5. That Christians were received into the Church by Baptism on the profession of this Faith § 6. That it was taught as the entire System of things necessary to be believed § 7. That it was esteemed a Test of Orthodoxy by which they prescribed to Hereticks § 8. That this whole Summary of Christian Faith was evidently contained in Scripture § 9. And that notwithstanding they unanimously stiled it a Tradition § 10. MOreover That the Articles of Faith owned by the Church of Rome and imposed upon all who hold Communion with her to be believed and owned as such under the penalty of Anathema to him who doth believe or say the contrary were not received from Christ or his Apostles either by unwritten Tradition or by traditional Interpretation of the Holy Scriptures or any portion of them to that sence from whence it may be certainly concluded that they were in the Scriptures mentioned or owned by the ancient Church as Articles of Christian Faith or as things necessary to be believed or practised by all Christians will be exceeding evident from these Considerations v. g. First § 1 From that plain and general Tradition of the Church of Christ that all which the Apostles preach'd and taught their Converts by word of mouth as either necessary to be believed or practised they afterwards at their desire committed unto writing and deliver'd to them in the Gospel and the Holy Scriptures This in the
do Baptize The Synod at Tyre saith the same thing The Council of Constantinople under Menna stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Symbol into which we were all Baptized Basilicus and Maurus in two several Edicts confirmed the same Nicene Creed with these words Evagr. Hist Eccl. l. 3. c. 4 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was the Creed into which they and all the Believers before them were Baptized St. Jerom writing against the Luciferians calls the Apostles Creed the Faith of the Church which Lucifer se die Baptismatis servanturum promiserat had promised to keep at the day of his Baptism Theodoret saith Ep. 145. Tom. 3. p. 1023. We require those who come every Year to Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn the Faith expounded at Nice Ep. 97. ad Mon. Palaest c. 8. p. 637. Pope Leo saith of it That it is the Confession which pronouncing before many Witnesses Sacramentum Baptismi suscipimus we receive the Sacrament of Baptism and that it was the Symbol Ep. 24. ad Flav. c. 1. 2. quod per totum mundum omnium regenerandorum voce depromitur which was pronounced by all that were Baptized throughout the World. After this time we find one of these two Symbols required to be rehearsed in the baptismal Offices either by those who came to be Baptized or by their Sureties Pag. 39. as is evident from the Ordo Romanus were it is required to be pronounced at Baptism in Greek and Latin. De Eccles Off. l. 2. c. 21 22. From the Treatise of Isidore Hispalensis where it is called the Symbol quod competentes recipiunt which they who were prepared for Baptism received and learn'd Lib. 1. c. 27. From the Treatise of Rabanus Maurus of the Institution of the Clergy which saith That before the Catechumen was brought to Baptism Apostolicae fidei ei ostenditur Symbolum the Apostles Symbol was shewed to him and he was asked whether he believed it From the Degrees of Ivo which say Part. 81. 90. c. 223. That Baptizandis traditur salutare symbolum the wholesome Symbol is delivered to those that are to be Baptized De consecr Dist 4. c. 155 156 158 c. From the Canon Law compiled by Gratian were we find many Canons to the same effect And lastly from the form of Baptism still retain'd in the Roman Church 4. § 7 The same Tradition teacheth That the Creed used in the Church till the Nicene Council and that of Nice as the true Explication of it were by the whole Church of Christ for many Centuries esteemed and embraced and taught to others as the whole system of all things necessary to be believed by Christians in order to Salvation or as a perfect Summary or Rule of the meer Articles of Christian Faith. Irenaeus in the second Century having cited the Creed of the whole Church which with unanimous consent she preached taught and delivered L. 1. c. 1. p. 42. as having but one Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth preached by the Church and which the Church dispersed through the World Cap. 2. Cap. 4. received from the Apostles and their Disciples the one and the same Faith which the Church retained throughout the whole World. The Tradition of the Apostles manifested in the whole World Lib. 3. cap. 3. Ibid. p. 234. and to be seen in every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one and only truth which she received from the Apostles and delivered to others I say he speaking of this Creed this Faith this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this preaching of the truth declares That he who among the Governors of the Church was the most able Speaker could say no other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 2. for none of them was above his Master nor could he who was infirm in Speech lessen the Tradition for the Faith being one and the same neither did he who was most able to speak of it exceed nor he who spake least of it diminish it And as a farther Witness of this matter he brings in Polycarp attesting Lib. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he received this truth from the Apostles and this only Tertullian producing a like Creed of his times De praescrip Haer. cap. 37. which he declares to be that Rule which the Church received from the Apostles De Resur Car. cap. 18. and the Apostles from Christ the unum apud omnes edictum Dei the one Edict of God which hangs up among all Christians that is saith Rigaltius on the place The Symbol of the Christian Faith. De Virg. Veland cap. 1. I say having produced this Creed he stiles it Regulam fidei unam omnino solam immobilem irreformabilem That Rule which is entirely one and which alone is unmoveable and not to be reformed that is which admits not novitatem correctionis of any new Correction as other things belonging to the Church's Discipline might do This Rule saith he we having once believed De praescrip Haer. c. 8. nihil desideramus ultra credere hoc enim prius credimus non esse quod ultra credere debeamus desire to believe nothing more for this we first believe that we ought to be believe nothing more that knowing this Cap. 14. there is no need of seeking after other things quia quod debeas nosti because in it we know all that we ought to know the only Article to be believed besides it being this aliud non esse credendum Cap. 9. Cap. 14. that nothing else is to be believed this being regula fidei quae salvum facit the Rule of Faith which brings Salvation Origen in his Book of Principles lays down this Rule Let the ecclesiastical Preaching delivered by order of Succession from the Apostles and to this present time continuing in the Churches Proem in libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be observed Adding That we ought to know this that the Holy Apostles preaching the Faith of Christ did manifestly deliver even to those who were most slow in Inquisition of divine Knowledge quaecunque necessaria crediderunt omnibus credentibus all things which they believed necessary for all Believers and then he runs over the Articles of the Apostles Creed as they were then received in the Church of God and saith These are the form of those things quae per praedicationem Apostolicam manifeste traduntur which are manifestly delivered by the Preaching of the Apostles St. Cyril calls this Creed Catech. 4. p. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The teaching of the Faith and the instruction of the Catechist in the Doctrines of the Church Adding That the Church had in few words comprized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 5. p. 44. the whole Doctrine of Faith and advising his Catechist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the Faith alone delivered to him by the Church
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 4. in the institution of Faith delivered to the Church and that hanc tenentes regulam holding to this Rule how many and various soever were their Doctrines Ibid. c. 19. we might easily shew their deviation from the truth Cap. 3. In his Third Book he confutes them from the same Topick viz. this Tradition of the Rule of Faith visible in all Churches and preserved in all the Bishops of them succeeding the Apostles declaring That nihil tale docuerunt neque cognoverunt quale ab his deliratur in their account of the Tradition received from the Apostles and the Faith preached to Men they taught no such thing as the deliriums of these Hereticks And he informs us that Polycarp had converted many of these Hereticks to the Church by declaring this was the only Truth which he received from the Apostles And in his Fourth Chapter repeating again this Creed he saith It is that which even the Barbarians who had not the Scriptures preserving in their Hearts would stop their Ears against and sufficiently repel ea quae ab Haereticis adinventa sunt the Inventions of the Hereticks Tertullian also lays down this Creed as the Foundation of the Christian Faith and confutes all the Hereticks because their Doctrines were later than this Creed and were not contained in it He begins his Discourse of Prescription against the Hereticks with this Foundation Nobis nihil ex arbitrio nostro inducere licet cap. 6. That Christians could induce no new thing that they had the Apostles for the Authors of their Doctrines who themselves induced nothing of their own sed acceptam à Christo disciplinam fideliter nationibus adsignaverunt but faithfully delivered to the Nations the Doctrine they received from Christ Cap. 8. And whereas the Hereticks objected that Saying of our Lord Seek and ye shall find and thence pretended that they by seeking had found their Doctrines in the Scripture though they pretended also to Tradition for them and especially for the interpretation of Scripture as Irenaeus hath informed us Unum utique certum aliquid institutum esse a Christo quod credere omnino debeant Nationes idcirco quaerere ut possint cum invenerint credere Cap. 9. to this Tertullian answers That true it was they were to search the Scriptures for their Rule of Faith and prove it thence but then they also were to believe that when they had found that there aliud non esse credendum ideoque nec requirendum that nothing more was to be believed and therefore nothing more was to be inquired after Cap. 8 9. besides those things which they believed were the matters of their Faith and that otherwise there would be no end of seeking nec statio credendi nor any boundary of Faith Let us seek therefore saith he Cap. 12 13. idque duntaxat quod salva regula fidei potest in quaestionem devenire but that only which may be inquired after so as that the Rule of Faith be safe Then he lays down the Creed as that Rule and declares Cap. 14. That knowing this we need seek no more because we know all that we need to know He adds that the Apostles receiving a command to teach and to baptize planted Churches in all Cities whence other Churches Semina Doctrinae mutuatae sunt Cap. 20. borrowed the Seeds of their Doctrine and that all these Churches were one first and Apostolical not by virtue of any Roman Unity but by the Union of Peace and brotherly Affection and per ejusdem Sacramenti unam traditionem by shewing the same Creed which when they journeyed to any other Church was Cap. 21. Contesseratio Hospitalitatis the League of Hospitality And then he adds Hins igitur dirigimus praescriptionem Hence therefore we direct our prescription i. e. From the very Faith and Symbol which the Apostles preaching to the Churches delivered to them in which Rule we find nothing of the New Doctrines of the Hereticks and so are sure they belong not to the Faith but are to be rejected ob diversitatem Sacramenti Cap. 33. as being different from our Creed And by these Examples we may learn by the way what Dionysius Bishop of Corinth did when as Eusebius informs us Hist Eccl. l. 4. c. 23. He combating the Heresie of the Marcionites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck to the Canon of Truth viz. that he confuted them as doth Irenaeus and Tertullian by appealing to the Apostles Symbol or Rule of Faith left to the Churches Now here I appeal to any indifferent Reader whether the Arguments of Irenaeus and Tertullian against the Hereticks of their Times be not to this effect The Tradition of the Faith is manifect to all the World you may see and hear it in all Christian Churches where this Symbol is recited in which nihil tale docuerunt they taught nothing like to those New Heresies they therefore are to be rejected And I desire any Man to tell me whether this Argument be not stronger in the mouth of Protestants The Apostles Symbol the Rule of Faith here mentioned by Irenaeus and Tertullian contain nothing of the Romish Articles therefore they are to be rejected whether this be not our way of prescribing against the Church of Rome that her Creed as distinct from ours is new not a tittle of it not any thing like it was delivered in the Rule of Faith the Symbol the Tradition of Christian Doctrine taught say these men by Christ by his Apostles received from the beginning by all Apostolical Churches and for Ten Centuries at least declared to have been the whole and perfect Rule of Christian Faith and by our Catechism said to contain All the Articles of the Christian Faith. 6. § 9 Let it be noted that all these Fathers do unanimously teach That this whole Symbol Summary and Rule of Faith was most apparently contained in Scripture that it was gathered out of Scripture and when they taught it to their Catechists they proved every Article of it from the holy Scriptures Irenaeus saith expresly Lib. 3. c. 3. That they who would might learn the Apostolical Tradition of the Church ex ipsa Scriptura from the Scripture it self the Doctrine which the Apostles preached being afterwards delivered in the holy Scriptures to be the Pillar and the Ground of Faith. Apol. c. 47. Tertullian saith of it That it is antiquitas praestructa divinae literaturae antiquity built upon the divine Scriptures That as for this Rule of Faith we are to search the Scriptures for it De praescript c. 9. Cap. 15. and seek until we find it there That quaerendum est donec inveneris credendum ubi inveneris and that no man can speak of Matters of Faith nisi ex literis fidei but from the Holy Scriptures St. Cyril adds that it is the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed by all the Scripture and
p. 165. Syn. Sard. apud Athan. Ep. ad Afric Episc p. 941. Because this venerable Symbol saith the General Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficeth to the perfect knowledge of the Truth and as the Bishop of Ephesus well notes upon that place It is manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is wanting to what is perfect they also said there was no need of adding any thing to it because it was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Subversion of every wicked Heresy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overthrow all the most ungodly Heresies and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inscription as upon a Pillar against all Heresies 2dly Because they would not alter the Tradition they had received from their Forefathers We saith Cyril in the General Council of Ephesus have taken this care that nothing should be added to Apud Concil Flor Sess 5. Bin. Ibid. p. 589. or altered in the Nicene Symbol as being mindful of him that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove not the ancient Bounds which thy Fathers have set 3dly Because they would not give occasion to any to suspect their Faith imperfect or that any Article of Faith was wanting in the Creeds already made Thus the Synod of Sardis decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athan. Ep. ad Antioch p. 576. That nothing more should be written touching the Faith but that all should rest satisfied with the Faith confessed by the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was deficient in nothing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least that of Nice should be esteemed imperfect and a pretence should be given to as many as will to write and define touching the Faith. Theodoret H. Eccl. l. 2. c. 15. The Orthodox Fathers in the Council of Ariminum professed That they were Children of the Nicene Fathers but if say they we should dare to take away any thing from what they have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or add any thing to it we should be spurious Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being Accusers of what they did who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith. And again they declare it Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dangerous thing to add any thing or take any thing from the Nicene Creed because if either of these things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemies would have liberty to do what they would Pag. 951. And Athanasius in his Epistle to John and Antiochus his Presbyters commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject them who would say more or less than was contained in that Creed Apud Concil Flor. Sess 8. Bin. Ibid. p. 627. And the Bishop of Ephesus well argues That we can suffer nothing by keeping to the same Faith which the divine Fathers confessed and believed since none but mad Men can accuse it of imperfection Secondly § 2 Hence it demonstratively follows that these Creeds must be a perfect digest of all things necessary to be believed now and throughout all succeeding Ages of the World for how can it be necessary for any Christian to have more in his Creed than the Apostles and the Christians of the Four first Centuries had May the Churches of after-Ages make the narrow way to Life more narrow than our Saviour his Apostles and the Fathers left it When the whole Church hath so expresly taught that this Faith was sufficient for the perfect knowledge of the Truth that in it nothing was deficient may others yet come after them and by adding as many more Articles no way pretending to be explications of the former Faith remove the ancient Bounds which our Fathers have set Yea when the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xx 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. who profess that they revealed the whole Council of God unto the Churches and kept back nothing needful for Salvation delivered this as the only Rule of Faith and their Successors handed it down unto posterity as that to which nothing was to be added beyond which nothing was to be believed as an Article of Faith shall after Ages come and add as many more Articles as necessary to be believed unto Salvation as those which they delivered and damn all those who do refuse to own them as such Moreover what reason can any Man give why any person should not be saved now by the same Faith which was sufficient for Salvation in the days of the Apostles and the first four Centuries Are we wiser than they or are our Doctors more Learned or more Faithful Is there another Covenant made with the Church since their Days Are other terms of Salvation since made or is God less merciful to us than he was to them Is not the famous Rule of Lirinensis this Quod ab omnibus quod ubique quod semper That which was always and every where believed of all that is the Rule of Faith And must it not hence follow that there can be no New Article no Declaration obliging us to believe any thing which was not always matter of the Christian Faith If you would palliate the matter by this specious pretence That though the Church can make no Articles of Faith which never were revealed by the Apostles she may declare those that want sufficient Declaration is it not Nonsense to say What always was believed wanteth sufficient Declaration that is it wanteth what is necessary to render it an Article of Faith or a thing fit to be believed Did the Apostles know that Article which you say wants sufficient Declaration to be a necessary Article of Faith or no Did the Compilers of the Nicene or Constantinopolitan Creed did all those Ages who asserted the perfection of these Creeds as to all matters of the Christian Faith know it or no If not then must they teach they knew not what or their Successors without a new Revelation could not know it if they did know it and declare it What farther Declaration could it need unless the Church after that Declaration lost a necessary Article of Faith delivered to her If they knew it but did not declare it they must be charged with concealing some necessary part of the Gospel or if it were unnecessary why may not others still conceal it and not afflict and clog the Faith of Christians with unnecessary things If you say with the Latins in the Council of Florence Apud Bin. Concil To. 8. p. 649. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If all Men would acquiesce in the Faith defined there would be no need to be concerned for any other besides that of Nice but by reason of Mens deviation from the Right Line to bye and crooked false and erroneous ways it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unfold and interpret better the same Faith and to make plain the way of Truth To this I reply That here the Cause is given up to Protestants for hence it
Tradition they followed them at that Weapon and by producing the Tradition of their Creed and Rule of Faith containing nothing of their New Doctrines they stopp'd their Mouths giving them nevertheless to understand Lib. 3. c. 1. That the Rule of Faith was by the Will of God not only preached to but afterwards delivered to them in the Scriptures to be the Pillar and the Ground of Truth and that the Parables which they by their ridiculous Interpretations adapted to their purposes Lib. 2. c. 46. were to be understood according to this Rule of Truth and according to those things which were perspicuously revealed in Scripture and that then they would not be Interpreted to a dangerous Sence From which things thus explained we learn 1. That no Man can discourse of Matters of Faith but from the Scriptures 2. That these Scriptures were written by the Will of God to be the Pillar and the Ground of Truth to following Ages 3. That if we do interpret the ambiguous Places of them by the plain and with Analogy to the Rule of Faith contained in the Creed we cannot dangerously erre Secondly § 6 Hence it is easie to demonstrate the certainty and full assurance which the Protestant hath for all his necessary Articles of Faith. He having for his Creeds which saith his Catechism contain all the Articles of Christian Faith all the same Grounds of assurance which any Roman Catholick or any Christian can pretend to viz. present acknowledged Profession and Tradition Oral of the present Church and 2ly of all the Churches of the Roman Communion and of all other Christian Churches 3ly The Profession and Oral Tradition of all Churches throught all Christian Ages Times and Places and even of all the Apostles who were saith this Tradition the Authors jointly of that Creed which bears their name 4ly The Writings of the Fathers and of General Councils who assure us that the Creeds they handed down unto us contained the Apostolical Faith the one and same Truth they had been taught the only the entire the perfect Faith of all Christians to which nothing was to be added as well as nothing to be taken from it Lastly the written word of God in which they say this whole Faith is expresly and in words contained in which it may be found and from which it may be proved to the capacity of the meanest Catechist Whereas nothing of this nature can be shewed in Confirmation of the Faith of Romanists Thirdly § 7 Hence also we may learn how Christianity was handed down the same for Substance and Essentials as it was from the beginning by Tradition as the Ancients understood the word viz. by the continual practice of the Church delivering the Summary and Rule of Faith which she received from the Apostles to all her Members to be learnt by heart or to be written not in Ink but in the fleshly Tables of their Hearts and then confirming all the Articles contained in it by the holy Scriptures See Ch. 7. §. 7 8 c. and sending her Members to it to learn the Truth of what the Church had taught them This is saith Irenaeus the Tradition which we have received from the Apostles the Summary of Faith the preaching of the Truth the immoveable Rule of Truth delivered to Christians at their Baptism and by which the Church enlightens all who come unto the Truth And this saith he the Apostles first preached and afterwards delivered in the Holy Scriptures and so they say all Fourthly § 8 Hence it is easie to discern how the R. Doctors impose upon their Readers when they urge the Sayings of Irenaeus and Tertullian for the establishing of their Traditions or the asserting such Traditions as the Rule of Faith which neither are contained in Scripture nor the Apostles Creed when it is evident beyond exception that the Tradition which they speak of is that of the Apostles Creed and of the necessary Articles of the Christian Faith contained in Scripture Q. of Questions p. 345. Thus Mr. M. triumphs in those words of Irenaeus What if the Apostles had not left us the Scriptures must we not have followed that Order of Tradition which they delivered to those to whose charge they left the Churches to be Govern'd To this Order of Tradition many Barbarous Nations do assent who have believed in Christ without any Writings keeping diligently the ancient Tradition not Traditions as Mr. M. deceitfully Translates Now let it be observed That the Tradition here mentioned is only vetus Apostolorum Traditio Lib. 3. c. 4. the old Tradition of the Apostles the belief of one God maker of Heaven and Earth and so on to the end of the Apostles Creed and this will be the clearest Demonstration against the Roman Church imaginable for if we must have followed this Order of Tradition had we been distitute of Scripture we must have absolutely rejected all the Articles of Romish Faith. Mr. M. Ibid. That Irenaeus did believe that the Tradition left by the Apostles was a sufficient Ground of divine Faith is true L. 3. c. 3 4. but then it is as true that he believed that this Tradition was entirely contained in the Rule of Faith he there lays down that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same and only Truth which was delivered by the Apostles that it rendered them who believed this only Wise and acceptable to God and fully armed against all Heresies De praescrip c. 28. Tertullian doth indeed put the Question How is it likely that so many and so great Churches should erre in one Faith. Among many events there is not every where one issue Q. of Quest p. 400. The Errors of the Churches must needs have varied but that which amongst many is found one is not mistaken but delivered Audeat ergo aliquis dicere eos errasse qui tradiderunt De praescrip c. 28 29. Dare then any one say they erred who delivered that one and the same thing But then this is so far from being plain Popery as Mr. M. vainly boasts that it effectually and at one blow Ibid. De Virg. Veland c. 1. De praescrip c. 13. destroys it for having laid down his own Rule immovable and admitting no Novelty no Addition and delivered this Rule in words at length ut hinc quid defendamus profiteamur as a profession of that entire Faith he undertook to defend against the Hereticks and beyond which nothing was needful to be known he proceeds to shew that the Apostles in delivering this as the entire Rule of Faith were not deficient in teaching any thing which was needful to be believed This he proves Chapter the Twenty-sixth because Christ commanded that what they heard in Secret they should publish in the Light and on the House top and that they should not hide the Light under a Bushel but set it on a Candlestick that it might shine to all in the House these Precepts either
the Apostles understood not or neglected if they did not fulfil them but hid some of the Light that is of the Word of God and Sacramenti Christi of the Doctrine of Christ. Whereas saith he it was incredibile vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae nobis edidiffe that eitheir the Apostles were ignorant of any thing they were to preach or that they did not perfectly reveal the Rule of Faith to all He also shews That the Church did not alter what she had received from the Apostles because the Rule of Faith was one and the same in all Churches of Christ they being all one Chap. 20. ejusdem Sacramenti una traditione by having the same Tradition of the same Rule of Faith and because they did in eadem fide conspirare agree in the same Faith this Rule this Creed mentioned Chapter the Thirteenth must therefore be according to Tertullian the fulness of the Apostles preaching the entire Rule of Faith they preached to all or else according to him the Apostles must be ignorant or unfaithful and his ensuing Argument That all succeeding Churches agreed in this Rule as in the Tessera Hospitalitatis the Signal of Friendship Ibid. that it was one and the same among them all and that they who were not by Original Apostolical Churches were yet Apostolical because they did conspire with them that were so in the Belief of this Faith is a farther demonstration that this Creed was the entire Faith delivered by the Apostles and taught by all Churches since otherwise Tertullian's Argument must be false for he expresly undertakes to prove that the Apostles delivered to the Churches the entire Rule of Faith and that the Churches did faithfully transmit to posterity the whole Faith they received from them and that because they all transmitted the Apostles Creed mentioned Chapter the Thirteenth had not then that contained the whole Christian Faith owned then by all the Orthodox as such Tertullian had given up the Cause unto the Hereticks for they might have replied upon him as do the Romanists to us that the Apostles delivered many other Traditions as necessary to be believed as those contained in the Creed and that these were the Doctrines which they owned and Tertullian rejected Hence then our Demonstration from these words of Tertullian is invincible All Christians conspired in this that this Rule of his contained the whole Faith received from the Apostles beyond which nothing was necessary to be believed whosoever could produce this Creed they received into Communion pro consanguinitate doctrinae because agreeing with them in the Faith and whosoever pretended to any Articles of Faith not mentioned in this Creed they confuted them by saying they had no such Article in the Creed and therefore the Apostles Chap. 32 33. nihil tale docuerunt taught no such thing and rejected them ob diversitatem Sacramenti as holding a Faith different from that of the Church Now how is it likely that so many and so great Churches should erre in one Faith The Errors of the Churches had there been any in delivering their entire Rule of Faith must needs have varied but that which amongst them all was one and the same must be a sure Tradition and then the Doctrines of the Roman Creed must be rejected as not taught by the Apostles and as different from the Churches Faith. Mr. M. Ibid. Lo here plain Protestantism in the highest point proved and approved by all Christians within Two hundred Years after Christ The same Doctrine is delivered Chapter the Nineteenth and the Twentieth Pag. 429 430. on which Mr. M. insists Sect. 20. Num. 4. for there he tells us That our Lord sent his Twelve Apostles eandem doctrinam ejusdem fidei nationibus promulgare to preach the same Doctrine of Faith to the Nations and so to plant Churches in every City from which other Churches received traducem fidei femina doctrinae the Tradition of their Faith and the Seeds of Doctrine and embracing of it became all Apostolical by receiving the same Rule of Faith. Hence therefore saith he we prescribe against the Hereticks Hinc igitur dirigimus praescriptionem Cap. 21. for if our Lord sent his Apostles to preach we must receive no other Preachers of the Faith than he appointed now what they preached ought not to be otherwise proved than by the same Churches which they planted eis praedicando tam vivâ quod aiunt voce quam per Epistolas postea by preaching to them by word of mouth and afterwards by their Epistles And if so 't is manifest saith he that Doctrine is to be accounted true which conspires with the Apostolical Churches whence Faith had its Original and that is to be rejected which contradicts that Faith it remains therefore uti demonstremus an haec nostra doctrina cujus Regulam supra edidimus de Apostolorum traditione censeatur ex hoc ipso an caeterae de mendacio veniunt that we demonstrate whether our Doctrine the Rule of which we have laid down Chapter the Thirteenth derives from the Tradition of the Apostles and consequently whether all others be not false He therefore doth again declare That the Creed mentioned by him there is the entire Rule of Faith and that by which we may discern who hold the Truth and who teach Falshood And argues thus All the Apostolical Churches have delivered this Creed as that entire Doctrine which they received from the Apostles and all the Hereticks say the contrary therefore their Doctrine must be rejected and that of the Apostolick Churches be received as the Truth Mark here Pag. 429. to use the words of Mr. M. how the first ground on which we are to stand as upon a ground most advantageous for gaining the victory against Error and purchasing triumph to Truth is the Tradition of this Creed of the Apostles as the entire Rule of Faith for by that alone we assuredly know whether our Doctrine of which the Rule is given Chapter the Thirteenth came from Apostolical Tradition from this Rule of Faith delivered by the Apostles by word of Mouth and by their Writings and then by Tradition delivered down by successive practice of all Churches to which Churches Tertullian here expresly sends us will be discovered that only Tradition of the Rule of Faith in which totum Christianae fidei Sacramentum all the Mysteries of Christian Faith are contained And thus Tertullian goes on pressing his Adversary meerly by the Tradition of this Creed as the entire Rule of Faith and this way and only this way he prescribes that we ought to shew what Christ and his Apostles taught Fifthly § 9 Hence we return an Answer to that demand so often but so vainly made What Catalogue have you of Fundamental Articles of Faith For here is a Catalogue of them recommended to the whole World of Christians by so great Authority as may well be esteemed
they should teach the People in which they profess that they comprized the whole Faith and all things necessary to be believed taught and done and yet make not the least mention of the Romish Doctrines § 1. Secondly From the Examination of a Bishop at his Ordination who though he was not examined touching one of the Roman Articles yet was he upon his belief of other Articles approved as one fully instructed in the Documents of Christian Faith § 2. The full agreement of the Eastern Churches with the West in this Matter § 3. Thirdly From the Ancient way of confuting Hereticks by producing the Apostles and the Nicene Creed and declaring touching other Doctrines not contained in them that they are of Curiosity not of Faith § 4. Fourthly From the ancient Treatises written on purpose to instruct Christians in the Articles of Christian Faith which contain none of these New Articles § 5. A Farther Demonstration that the pretended Traditions of the Church of Rome were not received anciently as Articles of Christian Faith or as things necessary to be believed or practised by all Christians may be taken from the instructions given to the Clergy concerning what they were to teach the People committed to their Charge For amongst these things we find all the positive Articles of the Faith of Protestants the whole Symbol of the ancient Church our whole Duty towards God and to our Neighbour all that we are to believe and pray and hope for but not one tittle of Romish Faith. In their Instructions quid sit a Presbyteris praedicandum what the Priests are to teach the People The a L. 1. c. 82. Capitular of Charles the Great b De Discipl Eccl. l 1. c. 102. Regino and c Decret part 6. 155. 161. Ivo tell us from the Councils of Rouën and Challon 1. That they are to preach to all in General § 1 That they believe in the Father Son and Holy Ghost one God Omnipotent who made all things and that the Deity Essence and Majesty of the Three Persons the Father Son and Holy Ghost is one 2. That the Son of God was incarnate by the Holy Ghost of the Virgin Mary for the Salvation of Mankind that he suffered was buried rose again the Third Day ascended into Heaven and is to come in the end of the World to judge all Men according to their Works that the Wicked with the Devil shall be sent into eternal Fire and the Just with Christ shall possess everlasting Life 3. That all Men shall rise again in their own Flesh 4. He is to teach them for what Crimes Men shall be deputed with the Devil Gal. v. 19 20 21. which the Apostle thus Enumerates Fornication Vncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murthers Drunkenness Revellings and such like They who do such things shall not inherit the Kingdom of God and therefore let all these things with all care be prohibited 5. He is to teach of the Love of God and our Neighbour of Faith and Hope in God of Humility Patience Chastity Kindness Mercy of Alms Confession and Forgiving our Brethren from the Heart for he that doth these and the like things shall inherit the Kingdom of God. Moreover they tell us from the Councils of Gangra Reims and Challon that every Priest must teach all his Parochians Symbolum orationem Dominicam the Creed and the Lord's Prayer and cause them to repeat them when they come to Confession at Lent and not administer the Sacrament to them till they can rehearse them because none can be saved without the knowledge of them in uno enim sides credulitas Christiana continetur for in the one is contained the Faith of Christians Ivo Ibid. c. 158. in the other is expressed what we are to ask of God and these things are so great that he who can fully understand them sufficere sibi credatur ad salutem aeternam understands what is believed sufficient to eternal Salvation And secondly Because in the Lord's Prayer are comprized all things necessary for humane Life and in the Apostles Symbol Cap. 159. sides ex integro comprehenditur the Catholick Faith is entirely contained and by learning it they would rightly learn sidem Catholicam the Catholick Faith. Hence then the Argument runs thus If the Faith of Christians was equally contained in many other Doctrines why did not the Church equally require her Clergy to teach them also to the People Why do these Councils say That her Eaith her Catholick Faith is entirely contained in this Creed of the Apostles and that the belief of these things is sufficient for the Salvation of him who fully understands them Sure there is some great Reason of that signal difference betwixt the Church of those Ages which say the Apostles Creed alone is that Faith without which nemo salvus esse potest no man can be saved and the present R. Church which saith of all her new Articles added to the Creed Haec est vera fides Catholica extra quam nemo salvus esse potest Ab illis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me erit curaturum Bull. Pij 4 ti This is the true Catholick Faith without which no Man can be saved betwixt that Church which only instructs her Priests to teach the Apostles Creed and that which maketh all her Clergy swear to hold all the Articles contained in the Creed of Pius the Fourth And also to take care that they be held taught and preached by all who do belong to their Care. 3dly § 2 That none of the Doctrines contained in the New Creed of Pius the Fourth and added to the Nicene Creed are ancient Articles of Faith will farther be made evident from the Examination which the ancient Canons of the Church required of him who was to be ordained Bishop Can. 1. Concil Tom. 2. p. 1199. For by the Canon of the Fourth Council of Carthage he was first to be examined si fidei documenta verbis simplicibus asserat Whether in plain words he asserted the Doctrines of Faith that is Whether he held the Father Son and Holy Ghost to be one God and the whole Trinity to be Co-essential Consubstantial Co-eternal and Co-omnipotent whether he held that every Person in the Trinity was perfect God and that neither the Father nor the Holy Ghost but the Son only was incarnate as being as to his Divinity the Son of the Father and as to his Humanity the Son of an humane Mother true God of his Father and true Man of his Mother receiving true Flesh from his Mother and having an humane rational Soul so that both Natures were in him that is he was God and Man one Person one Son one Christ one Lord Creator of all things which are and with the Father and the Holy Ghost the Author Lord and Ruler of
all Creatures who suffered truly in the Flesh died a true bodily death rose again with a true Resurrection of his Plesh and a true resuming of his Soul in which he shall come to judge the quick and the dead It also is to be enquired of him Whether he believes one and the same God to be the Author of the Old and New Testament that is of the Law Prophets and Apostles and that the Devil was not made wicked by Nature but by his own Will whether he believes the Resurrection of that Flesh which dies and not another whether he believes a future judgment and that every one shall receive according to the things which they have done in the Flesh Punishments or Glory whether he doth not disapprove of Marriage nor condemn Second Marriages nor condemn eating of Flesh whether he Communicates with reconciled Penitents and believes that all Sins both Original and Actual are remitted in Baptism and that no Man can be saved out of the Catholick Church Cum in his omnibus examinatus inventus fuer it plene instructus When by Examination he is found fully instructed in all these things let him be ordained Bishop c. These were all the Doctrines of Faith required to be known or held by the Bishop in the 4th Century And this continued to be the Rule of his Examination and the whole Faith required to be professed by him at his Ordination till the Thirteenth Century as you may learn from the Pag. 97 98. interrogatio de credulitate Episcopi question touching the Faith of a Bishop in the Ordo Romanus which form of Examination they profess to have received from the ancient Institution of the Holy Fathers and especially from the Council of Carthage From the Council of Nantes Can. 11. and from Regino in the Ninth Century De Disc Eccl. lib. 1. cap. 443. who transcribe this Canon of the Council of Carthage as containing the form qualiter Episcopus ordinandus examinabitur How a Bishop that is to be ordained shall be examined Decret part 5. c. 62 l. 1. c. 8. Dist 23. c. 2. As also doth Ivo in the Eleventh Barchardus in the Twelfth and Gratian in the Thirteenth Century These therefore from the Fourth to the Thirteenth Century were reputed all the Articles of Christian Faith in which it was thought necessary that a Bishop should be instructed and if he did assert these things he was thought fully instructed in the Documents of Christian Faith. And to shew the Concord of the Eastern with the Western Churches in these matters § 3 let it be considered that Theodoret having given an account of Heretical Fables in Four Books he proceeds Cap. 4. p. 262. Book the Fifth to Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrines of the Church and to lay before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelical Doctrine that by comparing it with that of the Hereticks we may discern the difference betwixt Light and Darkness perfect Health and mortal Sickness and then he proceeds to give us all the Doctrines contained in this Form of Examination but not one of the Articles which they of Rome have added to the Nicene Creed In his First Chapter he speaks of God the Father the Creator of all things and the Father of our Lord Jesus Christ In the Second Of his only begotten Son co-essential and co-eternal with the Father In the Third Of the Holy Spirit of the same Nature and Substance with them both In the Fourth Of the Creation of all things by the Father with the Son and Holy Ghost In the Eighth Of the Devil asserting that he had not his wickedness from his Creator but his own perverse will. In the Eleventh Of the Incarnation of our Lord that he took flesh of the Virgin Mary had a reasonable Soul united to it and so became God and Man in one Person That he took a true Body chap. 12. A true Soul ch 13. A perfect humane Nature ch 14. That he raised up the same Flesh in which he suffer'd ch 15. That the same God was Author of the Old and New Testament ch 17. That Baptism procures the Remission of all our old Sins ch 18. That there would be a Resurrection of that very Body which was corrupted and dissolved ch 19. And a future Judgment where every one shall receive according to what he hath done in the Body ch 20. That this shall be at our Lord's Second coming to judge the quick and the dead ch 22. That Matrimony was to be allowed ch 25. yea Second Marriages ch 26. That the wounds received after Baptism might be healed ch 28. That the Church forbids not the use of Flesh ch 29. And here concluding his Discourse concerning Ecclesiastical Doctrines respecting Faith and Manners he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Doctrines of the Holy Spirit which we must always follow preserving this Rule of them immovable And that you may be sure that Scripture was the Church's Rule that taught her all these things he doth not only call these Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrines of the Gospel and often say in his Discourse upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 249 250 259 262 275 304. These things we have been taught by the Holy Scriptures the Holy Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Teacher of these things but concludes his Discourse of the Doctrinals of the Church thus P. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Doctrines the Church hath received from divine Men the Prophets and Apostles and their Successors these then were in his Age reputed all the Doctrines of Christian Faith and they were all conceived clearly to be contained in and proved from the Holy Scriptures their Faith then did not differ in one Article from that of Protestants nor did they differ from them in assigning Scripture as the Rule of Faith. And 4ly § 4 This will be farther evident from the consideration of the most Eminent Fathers of the Church who have employed their Time and Labour in refuting Hereticks For they still lay down the Apostles or the Nicene Creed as the Foundation of their Faith and the entire belief of Christians and speak of other Doctrines as such in which they were at liberty to exercise their parts and curiosity but were by no means to obtrude them as Articles of Christian Faith. Thus Irenaeus having given us the Faith which the Apostles delivered to the Church Lib. 1. cap. 4. and which she did through the whole World profess without Addition or Diminution he proceeds to shew That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church retaining one and the same Faith throughout the World they exercised their knowledge about other matters to explain the dispensation of God towards Men his long suffering both towards Men and fallen Angels to enquire why one and the same God made some things Temporal others Eternal some Heavenly and some Earthly things why being invisible he
whilst there was no Regard to Purgatory no Man looked after Indulgences which depend upon it Coeperunt igitur Indulgentiae postquam ad purgatorii cruciatus aliquandiu trepidatum est Indulgences therefore began after Men had for some time trembled at the Torments of Purgatory Concerning Indulgences saith Antoninus Florentinus We have nothing expresly in the Sacred Scripture Nec etiam ex dictis antiquorum Doctorum sed modernorum nor from the Sayings of the Ancient Doctors but of the Modern only Of Indulgences saith Durand few things can be said with any certainty because neither doth the Scripture speak expresly of them Sancti etiam Ambrosius Hilarius Augustinus Hieronymus minime loquuntur de Indulgentiis And St. Ambrose Hilary Austin and Jerom do in no wise speak of them Indeed I find not any of these Authors who pretend to derive them higher than the Stations of Gregory the Great who lived in the Sixth Century Concerning the Worship or Veneration of Images § 8 it hath been fully proved in a late Treatise of the Fallibility of the Church of Rome touching this Article First That when the Second Nicene Council taught That the Worship or Veneration of Images was to be received as a Tradition of the Apostles P. 4 5 6. and the Primitive Church this Assertion in the Eighth and the Ninth Centuries was rejected as a plain Falshood and on the contrary it was declared That they who endeavoured to introduce this practice brought into the Church New and unusual Customs without and against the Doctrine of the Holy Fathers and execrated by the Church of God and condemned by the Tradition of their Ancestors Secondly P. 61. §. 6. That from the Eighth to the Fifteenth Century this Doctrine of the Veneration and Worship of Images was rejected by very eminent Persons of the Western Church Thirdly That many learned Persons of the Church of Rome ingenuously have confessed P. 70. §. 3. either that in the Primitive Church they had no Images and did not regard them or that they paid no Veneration to them but rather disapproved and condemned it Church Govern. part 5. §. 117. to which I add these words of our late Oxford Writer viz. Thus much is granted that Images and so the Veneration or Worship of them were very seldom if at all used in the Christian Church for some of the first Centuries Concerning Invocation of departed Saints Altissiodorensis saith § 9 That multi dicunt In Sum. part 4. l. 3. tr 7. c. de Orat. q. 7. Ergo non vident quorum sunt orationes quas vident ergo inutile est orare ipsos Propter istas rationes consimiles dicunt multi Opinio Commun is quod nec nos oramus sanctos nec ipsi orant pro nobis nisi improprie Altissiod Sum. l. 3. Tract 8. c. 5. qu. 6. ult In Can. Miss Lect. 30. Vid. Bishop Usher 's Answer to the Jesuit pag. 452. many do say we pray not to them but improperly to wit because Oramus Deum ut Sanctorum merita nos juvent we pray to God that the Merits of the Saints may help us and in the Margent he saith that this was a common Opinion in his time And Gabriel Biel having propounded the Arguments against the Invocation of them adds That by these and the like Reasons not only the Hereticks of old but nonnulli nostro tempore Christiani decipiuntur some Christians of our times are deceived John Sharpe informs us That à quibusdam famosis verisimiliter aestimatur quod istiusmodi orationes in Eoclesia Dei superfluunt it was thought by some eminent Men that such Prayers were superfluous in the Church of God. Eckius saith Enchir. c. 15. That if the Apostles and Evangelists had taught that the Saints should be Worshipped it would have been objected to them as arrogance acsi ipsi post mortem gloriam istam quaesivissent as if they had sought for that Honour after their Death And Cardinal Perron ingenuously doth confess Replic l. 5. c. 19. That in the Writings of the Authors that approach nearest to the Age of the Apostles one shall find no Footsteps of the Custom of invoking Saints Moreover § 10 It is a thing saith our Twenty-fourth Article plainly repugnant to the Word of God and the Custom of the Primitive Church to have publick Prayer in the Church or to minister the Sacraments in a Tongue not understood of the People and that this was the Custom of the Primitive Church Treat of Latin Service c. 1. §. 2. hath in a late Treatise on this Subject been fully proved from the Confessions of the Romanists That they esteemed it necessary so to officiate is proved by the Testimonies of the Western Church till the Thirteenth Century Chap. 2. Chap. 5. §. 3. and from the Romish Commentators on the Fourteenth Chapter to the Romans To all which add the Confession of Lindanus Panopl l. 4. c. 78. That quae nunc passim cantantur non tam ad populi intelligentiam erudiendum quod priscos ubique spectasse indubitatum The things which are now every where sung in the Roman Church do not so much tend to instruct the People though without doubt that was the thing the Ancients every where respected The Church of England in her Twenty-fifth Article affirms § 11 1. There are two Sacraments ordained of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. 2. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extream Vnction are not to be counted for Sacraments of the Gospel nor have they the like nature of Sacraments with Baptism and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God. Accordingly Johannes a Munster in Vortilage confesseth Et in margine haec habet Saeculum duodecimum duo tantum agnovit Sacramenta Nobilis discurs prop. 3. That Theophylact Duo tantum agnovit Sacramenta acknowledged only two Sacraments There is no Controversie saith Cassander but that there are two Sacraments in which principally consisteth our Salvation whence it is that among the more ancient Writers the Sacraments properly so called are sometimes reckoned two sometimes three when Confirmation by Chrism is added to Baptism and sometimes four when the Body and Blood of Christ are reckoned as two Sacraments in which Sence that from the Sixth to the Twelfth Century they were reckoned only four Pref. to the Treat of Latin Serv. hath been fully proved elsewhere of the other Sacraments we read not that the Ancients comprehended them in any certain number Consult Cass Art. 13. p. 106 107. nec temere quenquam reperias ante P. Lombardum qui certum aliquem definitum Sacramentorum numerum statuerunt nor will you hardly find any one before Peter Lombard who assigned any certain and determinate number of the Sacraments From this Confession of the Novelty of
the number of the Seven Sacraments in General I pass on to the Confessions that have been made concerning those five R. Sacraments in Particular which our Article denies to be Sacraments properly so called or of Divine Institution And First As for Confirmation Alexander of Hales § 12 as he is cited by many of the Schoolmen affirmed De hoc recitat Alexander part 4. q. 24. M. 1. Et post eum Sanctus Thomas tres opiniones una est quam tenet Alexander quod Sacramentum illud non est institutum neque a Christo neque ab Apostolis Sed dicit quod Confirmatio instituta est ab Ecclesia in Concilio Meldensi Unde dicit Alexander sine praejudicio dicendum est quod neque Dominus hoc Sacramentum instituit neque dispensavit Sed postquam Apostoli defecerunt institutum fuit hoc Sacramentum Spiritus Sancti instinctu in Concilio Meldens◠quantum ad formam verborum materiam elementarem cui etiam Spiritus Sanctus contulit virtutem sanctificandi Biel in 4. Sent. q. un D. Alii quod in Aurelianensi Concilio In 4. Sent. dist 7. Art. 1. Part. 3. q. 72. A. 1. ad primum Quod Dominus neque hoc Sacramentum instituit neque dispensavit That our Lord neither instituted nor dispensed this Sacrament nor was it instituted by his Disciples but as to the Form of Words and the Matter of it it was instituted by the Council of Meaux Soto informs us That others attributed the institution of it to the Council of Orleans Thomas Aquinas saith That touching this Sacrament there is a double Opinion quidam enim dixerunt for some have said that this Sacrament was neither instituted by Christ nor by his Apostles Sed postea processu temporis in quodam Concilio but afterwards in process of time in some Council To proceed to Auricular Confession two things have been defined by the R. Church concerning it § 13 1. That it is a Sacrament truly and properly so called Concil Trid. Sess 14. Can. 1. and of our Saviour's Institution 2. Ibid. Can. 6 7. That this Confession by divine Right is necessary to Salvation and that if any one shall say that it is not by divine Right necessary for the Remission of Sins in the Sacrament of Penance to confess all and singular mortal Sins though never so occult which can by diligent Meditation be brought to our Memory with the Circumstances which change the Kinds of them he is to be Anathema In Opposition to the first Assertion Maldonate the Jesuit confesseth Maldon Sum. q. 18. Art. 4. That sunt inter Catholicos qui putant nullum esse praeceptum divinum de confessione ut omnes Decretorum Doctores inter Scholasticos Scotus there are Catholicks who think there is no Divine Precept for Confession as all the Canonists and among the Schoolmen Scotus In hac re Haereticos nonnullos Catholicos errasse invenio Tom. 3. Disp 32. §. 2. Suarez declares That in this matter he found that not only Hereticks but some Catholiks had erred also it being the Opinion of some Catholicks Hoc Sacramentum non fuisse institutum neque a Christo neque ab Apostolis sed in Concilio Meldensi speciali spiritus Sancti instinctu That this Sacrament was neither instituted by Christ nor his Apostles but in the Council of Meaux by the special Instinct of the Holy Spirit Semeca De poen init dist 5. the Author of the Gloss having mentioned the Opinion of them who said That Confession was instituted in the New Testament by St. James saith Melius dicitur eam institutam fuisse à quadam universalis Ecclesiae Traditione It is better said that it was instituted by a certain Tradition of the universal Church than by the Authority of the New or Old Testament Super lib. 5. decret de poenit remiss c. 12. n. 18. Tom. 7. p. 228. Ed. Venet. 1617. This saith Panormitan the Gloss holds and consequently that the Greeks offend not by not using this Confession Confitentur enim soli Deo in secreto for they confess to God alone in secret because such a Tradition came not to them And this Opinion pleaseth me saith he very much Quia non est aliqua Autoritas aperta quae innuat Deum seu Christum apertè instituisse confessionem fiendam Sacerdoti for there is no clear Authority which plainly shews that God or Christ instituted Confession to be made to a Priest Lib. 3. de poenit cap. 1. Bellarmine informs us that about an Hundred Years before his time one Petrus Oxomensis Divinity Professor of the University of Salamanca held That Confession was not of Divine Right but grounded on some Statute of the universal Church Pag. 476. Rhenanus on the Argument of Tertullian's Book of Penitence saith That he speaks of publick Confession Qua majores nostros apparet aliquamdiu usos fuisse priusquam ista secreta nasceretur quâ hodie conscientiam nostram Sacerdoti detegimus usque ad circumstantiarum omnium minutias Which it is evident our Ancestors used for some time before that secret Confession began in which we open our Conscience to a Priest even to the discovery of the smallest Circumstances And having told us that there were among the Canonists qui institutam ab Ecclesia tradunt confessionem who say that Confession was instituted by the Church P. 477. and cited many Fathers who taught with Chrysostom Soli Deo confitendum esse That Confession was to be made to God alone he adds That for this Cause he mentioned all those Testimonies P. 478. that none might admire Tertullianum de clancularia ista admissorum confession nihil locutum quae quantum conjicimus penitusid temporis ignorabatur that Tertullian spake nothing of that secret Confession which as far as we can gather was wholly unknown at that time Nor is it thus only with Tertullian They who lived saith he many Ages after him Admon de quibusdam Eccl. dogm p. 685. spake mostly of publick Penance Nam expresse de privata qui loquuntur inter veteres hand temere reperies for you will scarcely find any among the Ancients who speaks expresly of the private Confession Regaltius in his Preface on the same Book saith Occultorum poenitentia Quam postea Ecclesia saluberiter instituit Epitap Fabiol Ep. Tom. 1. f. 72. sicut castigatio Divinae Misericordiae reservata the confession of secret Sins and the castigation of them was then reserved to the Mercy of God. Erasmus in like manner saith Apparet Hieronymi tempore nondum institutam fuisse secretam admissorum confessionem it is evident that in the time of St. Jerom the secret Confession of Sins was not yet instituted To proceed to the Second Head touching the Necessity of this Confession Gratian discourses largely of it and having produced the Opinions of many on both sides concludes thus De poenit remiss
of Antiquity ascribed by some to Athanasius by others to Theodoret to Maximus to Etherius we have one brief but full Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them who judge of Truth only by multitude Athanas Tom. 2. p. 293. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Author first tells us that he is to combat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a false Assertion that the Authors of it are Objects of Pity or Commiseration that they fled to this miserable Refuge only for want of Reason on their side and even confessed their being vanquished that multitude was proper to fright a Man but by no means to perswade him that in the concernments of this World we do not much regard it and much less should we be moved by it in heavenly Matters to recede from the Testimonies of the Scriptures and the agreeing Sentiments of the Ancients that our Lord had told us That many are called but few chosen That streight was the Gate which leadeth unto Life and few there be that find it And that every wise Man would rather be of the number of those few P. 291. than of that number which goes in the broad way For had any Man lived in the days of Stephen would he not rather have been of his side alone than of the side of the multitude which rose up against him Had not Phineas boldly opposed himself to the prevailing multitude the Plague had not ceased nor had the rest been saved Was it not better to fly with Noah to the Ark than with the multitude to perish in the deluge to go alone with Lot from Sodom than with the multitude to perish there We indeed venerate the multitude but then it is a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which flies not examination but which affordeth demonstration 2dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athanas To. 2. p. 325. They add That they ought not to be called upon to yield a blind assent to the Dictates of other Men without using their own Judgments to consider and enquire What is possible what is suitable or unsuitable what acceptable to God what is congruous to Nature what consonant to Truth what accords with the Mystery what is agreeable to piety They have accordingly left us a Discourse in opposition to those Men who required them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply to believe their Dictates without considering what was fit or unfit to be embraced informing us That this was of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 326. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible Doctrines the worst which Satan had invented to lead Men into dangerous Deceits That it was the Doctrine of Men who imperiously commanded all Men to follow their Dictates and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe without Reason and called that Faith which was an assent without trial to things unstable and undemonstrated That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rise of Error and of all Evils the Doctrine of all Hereticks who declined the Examination that they might avoid the consutation of their Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That according to it no Man could find the way of Truth or avoid the precipice of Error That according to it we being asked to yield assent to the unproved Doctrines of Hereticks and Heathens should consent to do so P. 327. Whereas if we examine what we are required to believe we shall have full assurance of the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither believing without reason nor speaking without Faith. Ninthly They say that it must be acknowledged that they had rationally cast off the Customs and Traditions of their Fore-fathers because they could discover wherein they had generally erred Praepar Evang l. 4. c. 4. For thus Eusebius speaks If we can shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens and Barbarians which were before our Saviours time did not know the true God but either worshipped those which were no Gods or evil Spirits it must be then confessed that we acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a true and righteous Judgment when we became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolters from the Superstition of our Fore-fathers If therefore we not only can but actually have shewed in the forementioned particulars that the Church of Rome hath generally erred then must it also be acknowledged that our Separation from her was the result of Truth and Righteousness Tenthly They lastly say Arnob. l. 2. P. 95. That their Religion must be Ancient because it consisted in the Worship of the Supream God Quo non est antiquius quicquam than whom nothing is more Ancient And in like manner we declare our positive Religion must be Ancient because it consists of the Articles delivered in the Scriptures of the New Testament and in the Symbol of the Apostles and taught by the Four first Centuries we therefore in like manner do conclude with them as to all the positive Articles of our Religion Non ergo quod sequimur novum est sed nos sero addicimus quidnam sequi oporteat That what we follow is not New though 't was but lately that we learned that it was that and that alone we ought to follow Now by impartial consideration of these particulars I leave any Man of Reason to judge whose Religion is most suitable in the general Grounds of it to the Sentiments of Antiquity whether we Protestants plead any thing against those of Rome which the ancient Christians did not also plead against the Heathens and whether the most plausible Objections of the Romanists against us be not fully answered by what these Fathers say in the defence of common Christianity against the Hereticks and Heathens 4thly Mr. M. adds Object 4 That all those who had been instructed by the Apostles before Scripture was written P. 322 340. converted and instructed Thousands who never had heard any Apostle preach and all these believed on the Authority of the then present Church P. 415. That from the preaching of Christ unto the finishing of the Canon and the divulging of the same in such Languages as all Nations understood very many Years passed and all the true Believers in Christ's Church were governed by Tradition only R. H. doth also tell us That God besides Guide of Controv Disc 2. ch 5. §. 44. and before the New Testament Scriptures left these Doctrines sufficiently revealed to the then appointed Ecclesiastical Guides from whom both the present People and the future Successors of those Guides both were and might rationally know they were to learn them and so had there been no Scriptures might to this Day by meer Tradition have learn'd them sufficiently for their Salvation First Reply 1 To this I answer That Mr. M. is much out when he talks of Seventy or Eighty Years before those Scriptures were written which were to be the future Rule of Christians for the Gospel of St.
Matthew was writ saith the Tradition of the Fathers Theoph. proem in Matth. Athan. Synops p. 155. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight Years after our Lords Ascension Mark writ his Gospel whilst St. Peter lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Years after our Lords Assumption saith Theophylact. St. Luke writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifteen Years after our Lords Ascension Proem in Luc. say Dorotheus and Theophylact. St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty two Years after our Lords Ascension saith the same Theophylact. Chap. 7. §. 2. Now these Gospels as I before have proved were by the General Tradition of the whole Church of Christ esteemed sufficiently to contain that Christian Doctrine which the Apostles taught and purposely to have been written to preserve it entire to Posterity Secondly This Argument is wholly overthrown by this one Observation That the Apostles in their Preaching declare that they spake only what was written in the Books of the Old Testament or might be clearly gathered thence When they undertook to prove any Article of Christian Faith they proved it from the Scriptures of the Old Testament When they reasoned with others to bring them to the Faith they did it from the same Scriptures Acts 26.22 1 Cor. 15.2 3 4. saying none other Things than those which the Prophets and Moses did say should come When they would have their Proselytes confirmed in the Christian Faith 2 Pet. 1.19 they send them to this more sure Word of Prophecy encouraging them to take heed to it as to a Light that shineth in a dark Place And declaring that those very Scriptures which Timothy had known from a Child 2 Tim. 3.15 that is before one Book of the New Testament was written were able through Faith in Christ or the Belief that Jesus is the Messiah promised in them to make him Wise unto Salvation 16 17. That they were profitable for Doctrine and Instruction in Righteousness for Reproof for Correction that the Man of God may be perfect both as to his own Practice Obadiah paraph in locum and his teaching others throughly furnished to every good Work. If then before the Scriptures of the New Testament were written these inspired Persons taught their Converts out of the Old Testament and sent them thither to learn the Truth of what they said and bad them have Recourse unto those Writings as being able to make them Wise unto Salvation and as being more certain and more to be heeded than that Voice from Heaven of which they themselves testified Doubtless when they themselves by the same Spirit had indited the New Testament they must be more concerned that they should be guided by that written Word then also it is evident that they did not invite Men to believe meerly on the Authority or Oral Tradition of the then present Church nor practised any thing whence it might be concluded that after Ages by meer Tradition might be sufficiently instructed in the things which concerned their eternal Welfare Nay they sufficiently declared the contrary by chusing to adhere themselves and call on others to adhere to what was taught concerning the Messiah in the Old Testament when Tradition was so fresh their Authority so fully was confirmed by Miracles and they to whom they spake had the inspired Apostles in any matter of Dispute or Controversy to repair unto Thirdly St. Luke informs us § 15 that he received his Gospel by Tradition Luke 1.2 4. and that he had committed it to Writing that his Theophilus might know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Certainty of those Doctrines in which he had been formerly instructed clearly insinuating that he conceived the written Word a means of adding certainty to what was only taught by Word of Mouth Accordingly Eusebius informs us that he was necessitated to write his Gospel that he might give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 24. a firm Account of those things which he had learned from his Conversation with St. Paul and with the rest of the Apostles Church History saith of St. Matthew Euseb ibid. That he was constrained to write his Gospel that by so doing he might supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of his own Presence with them and that when he was by Persecution separated from them Opus imperf in Matth. praefat his Converts might not want the Doctrine of Faith but wheresoever they were might retain Totius fidei statum the entire form of Faith. The san Tradition doth inform us See Chap. 7. §. 1 2. That the First Christian Converts when they had heard the Apostles preach the Christian Faith would not be satisfied with receiving it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Oral Teaching but earnestly requested to have it left in Writing with them That the believing Jews Petierunt Matthaeum ut omnium verborum operum Christi conscriberet eis historiam To write the History of all Christ's Words and Works that they might have a compleat System of their Faith. That the Romans earnestly desired Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave in Writing a Memorial of the Doctrine delivered to them by word of Mouth and never would desist till they had obtained it and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of Piety which would not suffer them to rest satisfied with the Oral Tradition of the Faith that by the same perswasion Hieron Prolog in Matth. Euseb H. Eccl. l. 3. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his familiar Acquaintance of all the Bishops of Asia and the Ambassies of many Churches St. John who before had spent all his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Oral Preaching was at last moved to write his Gospel The same Tradition adds That the Apostles having preached the Gospel committed it to Writing to be the Pillar and the Ground of Faith to future Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anchors and Foundations of our Faith Athan. Synops p. 61. Theophylact. proem in Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That from these Scriptures being taught the truth we might not be drawn aside by the Falshoods of Heresies And lastly That if they had not left in Writing what they preached Orig. Dial. contr Marcion p. 59. they had preached Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to them who heard them Preach and should have had no care of Posterity because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things only orally delivered would quickly vanish there being no demonstration of their Truth Which words as they expresly do confute the certainty of Doctrines only delivered to Posterity by word of Mouth so the forementioned Traditions do sufficiently inform us what was the Judgment of the ancient Church in this Affair viz. That to ascertain those Christians who were taught the principles of their Religion it was necessary that should be written which they had been taught that they could not well otherwise supply their absence or leave to their Disciples an
his Days did universally hold any thing that was an Error nor shall you ever read of any Catholick who refused to conform himself to the Vniversal Belief and Practice which was current in the whole Church of their times Now to this I answer That the Vniversal Church may be considered Two ways 1. In a State of Vnity within her self so that her Members do universally agree in the same Doctrine and Practice few or none dissenting from the common Doctrine of the Church or in that State in which her Members are unhappily divided by reason of the different Sentiments of many great and famous Churches which yet exclude not either Party from being Members of the Church Catholick as she hath always been since the great Rupture betwixt the East and West and as the West hath often been divided by reason of the great and lasting Schismes which have happened betwixt contending Popes and Emperors and betwixt Popes and Councils contending for Superiority 2. I add That this Agreement of the present Vniversal Church may either be in Doctrines and Practices necessary to the Being of a Church or else in Doctrines and Practices unnecessary on which the Being or the Welfare of the Church doth not depend Having premised these Distinctions I answer First That in Doctrines and Practices truly necessary to the Being of a Church the Agreement of the Vniversal Church is a sufficient Evidence that all such Doctrines and Practices derived from the Apostles because they were as necessary to be held throughout all formen Ages as in this And therefore in such Doctrines as were rejected by the Vniversal Church as Heresies Austin saith truly That it was sufficient Cause to reject them because the Church held the contrary De Haer. c. 90. they being such as did Oppugnare Regulam veritatis oppose her Rule of Faith or Symbol universally received And that it was sufficient to perswade any Man he ought not Aliquid horum in fidem recipere to embrace any of the Doctrines of Hereticks as Articles of Faith because the Church who could not be deficient in any point of necessary Faith did not receive them This way of Arguing negatively we therefore with St. Austin do allow The Vniversal Church knows no such Doctrine ergo it is no Article I am obliged to receive as any part of Christian Faith. The Vniversal Church of Christ knows no such Practice therefore it is no Practice necessary to be done by Christians But Secondly In Reference to such Doctrines or Practices on which the Being and the Welfare of the Church doth not depend I say the Agreement of the present Church can be no certain Argument either of the Truth of the Doctrine or of the Derivation either of the Doctrine or Practice from Apostolical Tradition And this seems very suitable even to the Rule of Lirinensis who having advised us to embrace that Sence of Scripture and those Tenets which were Ecclesiastical and universally received he saith this is especially to be observed in iis duntaxat Common c. 41. quaestionibus quibus totius Catholici dogmatis fundamenta nituntur In those Questions only on which depend the Foundations of the Catholick Faith. And this is also evident from Scripture Reason and Tradition First From Scripture which plainly doth inform us that the Rulers of the Jewish Church had taught for Doctrines the Commandments of Men and such Traditions as made void the Law of God and by which they taught others to transgress it and by which they deserved the Title of blind Guides leading the Blind And these Traditions were received and observed by all the Jews Mark 7.3 Gal. 1.14 Traditions of the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions received from their Fathers Customs which they who did not walk according to were thought to teach Apostasy from Moses Now if the whole Jewish Church of that Age might thus mistake in what she taught as Doctrines of the Scripture or Practices and Doctines received from Moses by Tradition why may not the Christian Church of this present Age or any other be subject to the like Mistakes in Doctrine or in Practice Again That the Doctrines of the Millenium of the Day of Judgment being nigh at hand of the Reservation of good Souls in some place different from the highest Heavens were very prevalent in the first Ages of the Church I have already proved Chap. 4. §. 1 2 3 4 5 6. though now they do as generally pass for Errors And the like may be easily proved of many Practices now wholly laid aside Quod autem instituitur praeter consuetudinem ut quasi observatio Sacramenti sit approbare non possum etiamsi multa hujusmodi propter nonnullarum vel sanctarum vel turbulentarum personarum scandala devitanda liberius improbare non audeo sed hoc nimis doleo quia tam multis praesumptionibus plena sunt omnia Epist ad Jan. 119. cap. 19. St. Austin in his Time complained That all things or places were filled with manifold Presumptions and that these Corruptions had so generally obtained that albeit he thought they ought to be redressed yet durst he not freely disprove them and if so many Superstitions were so publickly avowed and practised in his time and urged upon others by the greatest part of the Church and if so many Doctrines prevailed in the greatest part of the Church in former Ages which now pass for Errors why might they not generally do so What Reason can be given why the whole might not continue the true Church of Christ and hold these Doctrines and espouse these Practices as well as so great Parts of the Church continue true Parts of the Church and do so Thirdly It is evident from Church History that Doctrines and Practices have generally obtained in some Ages of the Church and passed for Apostolical Traditions which have in after Ages been discarded as v. g. First The Administration of the Eucharist to Infants and the principle upon which they did it viz. That without Baptism and the Supper of the Lord no Man could have Life eternal The Punick Christians saith St. Austin call Baptism Salvation To. 7. li. de pecc Merit Remiss c. 24. and the participation of Christs body Life Whence is this Nisi ex antiqua ut existimo Apostolica Traditione qua Ecclesiae Christi insitum tenent but from an Ancient and as I suppose Apostolical Tradition by which the Churches of Christ have this deeply setled in them That without Baptism and the Participation of the Lord's Supper no Man can attain to the Kingdom of God or to Life Eternal Whence he concludes That it is in vain to promise the Kingdom of God or Life Eternal to Children without both these Sacraments and that with the plainest Evidence provided that his Principle hold good Now of this Matter let it be considered That it was certainly the Practice of the whole Church of Christ for many Ages § 3
them after Death 〈◊〉 purgatory Torments 3. Theâ— by the Prayers Alms and Masses performed by the Living they are relieved from those Punishments and are advanced from Purgatory to Heaven from Torment to the Vision of God before the Resurrection of the Body and the Day of Judgment And when Mr. M. will undertake to prove these things Ex antiqua Patrum traditione from the Tradition of the Fathers of the first Five Centuries or from the Tradition of the Apostles he will justify the Decrees of these Councils and confute the Protestants But this if he be well acquainted with the Writings and Customs of the Ancient Church he must know to be a vain Attempt it being evident that they knew nothing of these Doctrines yea that they often spake things as expresly contrary to every one of these Particulars as Light is opposita to Darkness For 4. Even from the Proyers 〈…〉 and from the Sentiments of those that 〈…〉 most certain Demonstrations 〈…〉 received in the Ancient Church of 〈…〉 It is the Observation of St. 〈…〉 That even their Funeral Hymns taught them to believe that the Feithful immediately after Death were Happy Hom. 14. in 1. ep ad Tim. p. 309. That they returned then unto their Rest and were delivered from all their Labours We send out saith he the Departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Hymns then is there Joy and Gladness every one praying thus to dy Hom. 14. in 1. Ep. ad Tim. p. 309. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease from their Labours and Conflicts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be delivered from all dreadful things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to see Christ Hom. 4. in Epist ad Hebr. p. 453 454. And inveighing against the 〈◊〉 Custom of Lamenting the Faithful at their Death he 〈…〉 do the burning Lamps import is it not that 〈…〉 Champions What mean the Hymns do we 〈…〉 and give Thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 he hath crowned the Departed that he 〈…〉 Labours that freeing him from 〈…〉 Are not these the Import of 〈…〉 are the Actions of Men rejoycing 〈…〉 Return unto thy Rest O my Soul for the 〈…〉 ously with thee I will fear no Evil for 〈…〉 art my Refuge from the Trouble that compasse◠〈…〉 what these Psalms import But thou wilst not do 〈…〉 with Grief Dost thou say Return unto thy Rest O my Soul and weepest Are not these things seen and Hypocrisy for if thou really believest what thou sayest thou weepest superfluously if thou dost not Why dost thou sing why dost thou suffer what is done and dost not drive away the Singers And again Tom. 5. Hom. 61. p. 420 421. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Let the manner of his Interment shame thee Psalms and Thanksgivings and the Catalogue of his Progenitors are things done not that thoâ— mayst weep but mayst give Thanks for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being â—alled to greater Honour and consider to whom they 〈…〉 that place where is Peter and Paul and the 〈…〉 saith he if an Heathen 〈…〉 wouldst not 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Rest And lastly 〈…〉 who are gone before 〈…〉 Hymns signifying our 〈…〉 Lamps and Incense we attend thâ—◠〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 being delivered from this Life of Darkness they are the to the true Light. Tom. 6. Hom. 116. p. 944. The Prayers used for the Dead in the Apostolical Constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 41. Wisd 3.1 i. e. the most ancient of that kind which are extant suppose the Souls for which they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resting in Christ and in the Hands of God so that no Torment can touch them and yet their Prayer for them is That God would forgive them all their voluntary and involuntary Sins That he would place over them kind Angelâ— which should conduct them into the Regions of 〈…〉 Bosom of Abraham Isaac and 〈…〉 beginning have pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈…〉 there is neither Sorrow Grief nor Sigh but 〈…〉 the Region of pious Souls free from 〈…〉 Pseudo 〈…〉 Discourse touching those things which are performed about the Dead De Hier. Eccl. c. 7. p. 405 406 407. Pachym p. 427. declareth That the 〈…〉 to the Term of their Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 their sacred Conflicts and that being arrived 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sleep in Joy that being come to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this present life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are filled with divine Pleasure as well knowing they for ever shall enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good things they possess P. 407 408. Pachymeres p. 428. That the Relations of the Faithful do pronounce him blessed as being come desirably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his triumphant End that they bring him to the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the conferring of his Crown and therefore pour out Psalms of thanksgiving to the Author of his Victory That others tho' unfit to be partakers of the Holy Communion are admitted to these Funeral Solemnities P. 410.411 that seeing him who died piously in the Liturgick Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared to be one who indeed enjoys Communion with the Saints who have been from the beginning 〈…〉 the same End. P. 416. Pachym p. 434. That 〈…〉 the Combatant is 〈…〉 they bury his Body 〈…〉 Soul Pachym Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 joys its good things 〈…〉 bly deposited And then he tells us That 〈…〉 the Priest made for him P. 411. was That the Divine 〈…〉 would forgive him all his Sins committed through humane infirmity and would place him in Light and in the Region of the Living in the Bosom of Abraham Isaac and Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Place from which is banished all Grief Sorrow and Sighing For Explication of which Prayer He and his Paraphrast there Note First That these things thus prayed for are Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plain and the most blessed Rewards of Holy Men. Secondly That 〈…〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 of Rest which receive Pious 〈…〉 Thirdly 〈…〉 for us by a Kingdom 〈…〉 of Darkness 〈…〉 Sighing signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 things â—y others to he suffered in the future Life That accordingly 〈…〉 Patriarchs and all the Saints are 〈…〉 and that the Metaphor seems to be taken from 〈…〉 Bosoms of the Sea to which those who 〈…〉 that they may be at Rest for as it is with them so they who are in this Life tossed with Tempests Pachymeres p. 430. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then rest in those Bosoms of the Patriarchs as in an Haven Moreover to this Question or Objection Why should the Priest pray God to pardon the Sins of the Dead and to give him a portion in Light with Divine Spirits since every one receives from divine Justice a retribution according to
those Guides of Souls he had set over them Did all our Pastors fall asleep at once or could they all conspire to deceive Posterity Thirdly R. H. The Guide of Controversies cannot be ignorant That as he says God then permitted the Sanhedrim to be the greatest Enemies of Truth for the Accomplishment of the Prophecies of the Old Testament so do we also say That God permitted these pernicious Doctrines to obtain in the Church of Rome for the Accomplishment of those Prophecies of the New Testament touching a great and almost general Apostacy which was to happen in the Days of the great Antichrist and in the time when all Tongues and Nations were to worship the Beast Now hence ariseth a Second Demonstration of the Falshood of this vain Presumption § 3 That no such Change can happen in the Doctrine and Practice of the Church of Christ as we pretend to for the Testimony of the Holy Scriptures the Doctrine of the Fathers and the Confessions of many learned Catholicks assure us that this shall actually happen in the times of Antichrist and what will then become of all the pretended Demonstrations That this cannot happen or can never happen And First Rev. xj 7-xij 6. The Scripture speaks expresly of the Slaughter of the Two Witnesses the Flight of the Women into the Desart and of the Worship which the whole World shall pay unto the Beast Where note That the Witnesses which represent the Church or her true Pastors are but Two and they at last are slain and that the Dominion of Antichrist is represented as over all Kingdoms Tongues and Nations and he is said to cause the Earth Chap. xiij 7 v. 16. and him that dwells therein to worship him and both small and great rich and poor bond and free to receive his Mark. The Fathers also assert that the Apostacy will then be so great Basil Ep. 71. p. 115. That the Lord will seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly to have left his Churches That there shall be then Totius mundi seductio Hippol. de Consum mundi p. 4. a Seduction of the whole World That Cuncti accedent P. 41. atque adorabunt eum all shall come and worship the Beast That the Saints shall hide themselves P. 43 49 59. in montibus speluncis cavernis Terrae in the mountains dens and caverns of the Earth That all shall fall off from God and believe that Impostor That there shall be nec oblatio P. 48. nec suffitus nec cultus Deo gratus neither Oblation nor Incense nor any Worship acceptable to God no Eucharist no Liturgy no singing of Psalms or reading of the Scripture That there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Tom 3. Ep. 63. p. 937. Hieron in Sophon c. 2. f. 97. F. a general Apostacy That Regnante Antichristo redigenda sit Ecclesia in solitudinem in the Reign of Antichrist the Church will be brought to Solitude so that Christ coming shall scarce find Faith upon the Earth That in the time of Antichrist ecclesia non apparebit Aust Ep. 80. ad Hesyc p. 364. the Church shall not appear being eclipsed by the Persecutions of ungodly Men That Men shall ask whether the Gospel doth any where continue upon Earth Ephr. Syr. de consum Sâ—eculi Antichristo Col. An. 1603. p. 219. responsumque iri nusquam and it shall be answered no where And in this Assertion the Fathers are generally followed by the Romish Doctors De Pontif. Rom. l. 3. c. 7. §. denique let one Bellarmine speak for them all saying that Daniel plainly saith That in the times of Antichrist by reason of the Severity of Persecutions the publick and daily Sacrifice of the Church shall cease ubi omnium consensu loquitur de tempore Antichristi where by the consent of all he speaketh of the time of Antichrist This being then so clear a Revelation or Prediction of the Holy Ghost and our great Prophet must some time or other happen or both our Saviour and the Holy Spirit must be charged with lying Prophecies And being so unanimously and without controll delivered by the Holy Fathers the constant Tradition and the received Doctrine of the Church of Christ throughout all those Ages must be a constant Refutation of this idle Dream and their Pretences to Tradition must evidently be confuted by Tradition Thirdly § 4 This Method and Proceeding of the Romanists for finding out and judging of primitive Doctrines and Traditions were it admitted would force us to condemn the Writers of the Church from the beginning to the Tenth Twelfth or Fourteenth Centuries as the worst of Fools or Knaves for seeing it is manifest from their plain Words produced in great Plenty throughout those Ages that they speak as plainly in Condemnation of the Latin Service Communion in one Kind the Veneration of Images the Seven Sacraments the Trent Canon of the Books of the Old Testament and of many other Articles of Romish Faith which they pretend to have received from Tradition as any Protestant can do either they must have spoken all these things unwittingly for want of knowledge of what the Church maintained to the contrary throughout those Ages and then it cannot be avoided but they must pass for the most ignorant of Men and such as did not know the necessary Articles of Christian Faith received in their Times or else they must have taught and conveyed to Posterity those things against their Knowledge and the conviction of their Consciences and then it cannot be denied but that they were the worst of Knaves and whichsoever of these things be said it cannot be denied but they of all Men were the most unfit to convey down Tradition to Posterity For to render any Person a credible Testator or Witness of the Churches Faith and Practice Two things seem absolutely necessary 1. That he should have sufficient Knowledge of the Truth of what he testifies And 2ly That he should have Honesty sufficient to assure us that he would not wittingly deceive us in his Testimony for if we have just Reason to suspect either his want of Knowledge or Sincerity we must have reason to suspect his Testimony So that if either such Simplicity and Folly or such apparent Knavery as hath been mentioned can justly be imputed to the Authors of the Testimonies cited against the Doctrines fornamed of the Church of Rome it is extreamly manifest we have just Reason to suspect the Truth of all they might deliver to future Ages either as Doctrines or Practices received from their Predecessors Fourthly § 5 This Method of proceeding must render it a vain and fruitless thing to search into Antiquity to find what was the Doctrine of preceeding Ages Sexta nota est conspiratio in doctrina cum ecclesia antiqua De notis Eccles cap. 9. Bellarm. de eccl milit l. 4 c. 9. and consequently it must assure us that the Church of Rome doth
Matth. p. 58. in luc 7. p. 351. Nazianzen in Orat. Funebr Basil in hanc sententiam Meliori non inventa maxima pars Veterum Auctorum concesserunt Maldonate in Matth. xi 2. viz. Ambrosius Eusebius Emissenus Julianus Pomerius Venantius Gregorius Question to our Lord Matth. 11.3 Art thou he that shall come or look we for another they should thus interpret it That St. John being to go down to Hell or Hades should send to ask whether he should go before him thither and preach him there as he had done on Earth Matth. 16.23 That when Christ said to Peter Get thee behind me Satan thou art an Offence to me they out of a Reverence to St. Peter should make him say to (f) Multi putant quod non Petrus correptus est sed adversarius Spiritus qui haec dicere Apostolum suggerebat Hieron in Matth. xvj 23. Hilarius in locum Theophylact. in Marc. 8. p. 232. Peter only come thou after me and to the Devil Satan thou art an Offence unto me That when the same St. Peter denied his Master Matth. 26.72 saying I know not the Man they should excuse and bring him off with this quaint Equivocation (g) Scio quosdam pij affectus erga Petrum locum hunc ita interpretatos ut dicerent Petrum non Deum negasse sed hominem esse-sensum nescio hominem quia scio Deum Hieron in locum Vide Maldonatum ibid. Nescio hominem quia scio Deum I know not the Man for I know him to be God not considering with St. Jerom That by thus attempting to excuse the Disciple they gave the lye to his Master who had foretold his Denial That from those Words of Christ Joh. 8.44 (h) Vide Origen in Joh. Tom. 23. ed. Huet T. 2. p. 308. Huetii notas p. 34. Epiph. Haer. 40. n. 5 6. Haer. 38. §. 4 5. Ammon caten in c. 8. Joh. p. 238. Cyril Alex. in locum p 559. Author quaest V. N. Test apud August c. 90 98. Hieron in Isa c. 14 F. 36 e. The Devil is a Lyar and the Father of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should conclude that the Devil had a Father and that he was either Cain or Judas That to avoid the vain Cavils of the Marcionites and Manichees they should say That (i) Iren. l. 3. c. 7. Tertul. l. 5. adv Marcion c. xj Chrysost Theod. Photius apud Oecum Theophylact in locum August contr Faust Manichaeum l. 22. c. 2. 9. the God of this World mentioned 2 Cor. iv 4. was not the Devil but the true God And from these Words of the Apostle (k) Illud dici potest quod Paulus non tam maledixerit eis quam oraverit pro illis ut eas partes corporis perderent per quas delinquere cogebantur Hieron in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Oecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in locum Gal. 5.12 I wish they were cut off that trouble you they should gather that the Apostle desired that the Abettors of the legal Ceremonies and Circumcision might be gelt To omit infinite Passages of the like Nature Nor can it reasonably be doubted that the Doctrine of the Millennium of the necessity of communicating Infants of the Appearance of Enoch and the Tisbite at our Lord's Second coming of the nearness of the End of the World of our Lord 's Preaching but one Year after his Baptism of the Angels conversing with Women had all their Rise from the mistaken Interpretations of the Holy Scripture why therefore might not the Mistake of that Passage of St. 1 Cor. 3.15 Paul They shall be saved but so as by Fire give the rise to Purgatory That of the same Apostle Magnum Sacramentum Eph. 5.32 This is a great Mystery but I speak of Christ and the Church advance Marriage into a Sacrament the mistake of that Promise of an happy Resurrection to the true Members of Christ's Church Matth. 16.18 The Gates of Hades shall not prevail against it be made to countenance her Infallibility and so in other Cases of like Nature Sure I am that Communion in one Kind the Latin Service the Veneration of Images could never have obtained in the Church had not those Scriptures which so plainly do condemn them been miserably wrested by late Ages from their proper Sence and the received Interpretation which the whole Christian World had put upon them for Six hundred or a Thousand Years and why they might not as well wrest the Scriptures to establish some of their Doctrines as they have done it for the avoiding that Condemnation of them which is so clear in other Scriptures that he who runs may read it I am not able to discern Secondly § 7 Corruptions in Doctrine and Practice might easily prevail by altering or leaving of that Rule of Faith and Manners God had given them and acting by other Rules or Principles which in themselves are insufficient to establish any Article of Christian Faith for a false Rule must of necessity give false Directions both in Faith and Manners where the Principle is false the Conclusion from it must be so and where the Foundation is corrupted the Building cannot be firm now this we find done 1. By setting up the Fathers as the Rules of Faith the * Basil Ep. 62.67.70.349 Nazianz. Orat. 19 21 23 29. Pillars and the Grounds of Faith as some of them are often stiled This Method of proceeding as it is expresly contrary to our Lord 's Injunction to call no Man Father upon Earth in that presumptuous Sence in which the Jewish Rabbi's did affect that Title Matth. xxiij 6 10. John vj. 45. because one is our Father in Heaven and all that come to Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God the Father and one is our Guide and Master Christ 1 Joh. ij 27. from whom we Christians have received an Unction and need not that any one should teach us but as that Spirit in the Word doth teach us all things So is it as repugnant to the Mind and the Prescriptions of those Holy Men who frequently declare That both they and their Brethren were subject to Error That Errarunt in fide tam Graeci quam Latini (a) Hieron Ep. ad Pam. Ocean To. 2 F. 69. Both the Greek and the Latin Fathers erred in the Faith That therefore others were (b) Aug. l. 11. Contr. Faust c. 5. at liberty when they read or heard them to approve what they liked and to reject what they conceived not to be right in them and warn us (c) Cyril Hieros Catech. 4. p. 30. not to believe what they say unless we find it demonstrated out of the Holy Scriptures To (d) Orig. Hom. 2. in Ezek. F. 135. B. observe diligently when the Pastor deceived them and when he spake things true and pious there being
say they in our writings (e) Aug. de Orig an l. 4. c. 1. l. de bono persev c. 21. many things quae possent justo judicio culpari which justly may be blamed so that we would have no man so to embrace all our Sayings as to follow them save only in those things in which they do perceive they have not erred if then their sayings be of any credit and Authority 't is evident from their assertions that they ought not to be admitted as the Rule of faith as being men subject unto like ignorance and errors with us and if their sayings be of no credit much less can they be own'd as the pillars and the ground of truth and yet I find this doctrine laid down expresly by a concealed Heretick Sergius the Patriarch of Constantinople in his Epistle to Cyril where he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Sexto Ep. ad Cyrum episcop Concil To. 6. p. 918. the doctrines of the Fathers are a Law to the universal Church and that we are bound to follow them and to hold all that they have written to the least tittle and evident it is That even from the Fifth Century the sayings of the Fathers began to be had in great Reputation and about the Eighth to be as it were Authentick and Articles of Faith were canvassed and determined both in the Second Nicene Council and in that of Florence chiefly by the pretended Sayings of the Holy Fathers to whose Testimony you very rarely if at all shall find this just Exception made That they were Men of like Infirmities and subject to like Errors as we are One Athanasius or Basil one Nazianzen or Nyssen one Chrysostom and Theodoret in the Eastern Church one Hilary and Ambrose St. Austin Jerom and St. Gregory in the Western Churches have for these six last Centuries signified as much or more than a St. Peter or St. Paul an Apostle or Evangelist and a sed contra Augustinus or sed contra est quod Augustinus dicit through the whole Summs and the whole Body of the Schoolmen hath passed for the Decision of a Question touching Faith or Manners How easy was it then for Errors to come in under the Vmbrage of these venerable Names especially if we consider how many spurious Pieces had usurped their Names which the great Ignorance of latter Ages could not distinguish from their genuine Works how many of their genuine works were horribly corrupted and how fruitful many of those Fathers were in there inventions and how positive they sometimes are in delivering that as the doctrine of the whole Church which was nothing less For instance who that reads St. Austin disputing against the Pelagians could doubt if he believed him that the Doctrine of the Imputation of Original Sin was universally received by all Christians and that on this account the whole Church Baptized Infants and yet Petavius iuforms us Dogm Theol. To. 4. pt 2. l. 14. c. 2. Haeret. Fabul l. 5. c. 18. p. 292. Quid festinat innocens aetas ad remissionem peccatorum Tertul. de Bapt. c. 18. that the Greek Fathers scarcely spake any thing about it yea in that very Age Theodoret expresly denies it putting the Question thus If this be the only work of Baptism to cleanse from Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do we Baptize Children who are not guilty of it and in his Comment on Rom. 5.13 He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That every one dies for his own Sin and not for that of his Fore fathers Chrysostom on the same place saith In v. 19. To. 3. Hom. 10. p. 73. That for us to be mortal on the occasion of the Sin of Adam is no absurdity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but how can it be that by his Transgression another should become a Sinner for if he did not personally sin Cap. 1. neither could he deserve Punishment Gennadius in his Book of Ecclesiastical Doctrines which passeth still among the Works of St. Austin placeth this as one That that Holy Spirit proceedeth from the Father and Son. Michael Psellus on the contrary saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. Theol. c. 10. p. 157. the Holy Catholick Church teacheth that the Spirit proceedeth only from the Father L. 2. c. 1. but not from the Son. To omit many other Instances collected by the learned Dally in that elaborate Treatise of the Use of the Fathers which makes it needless to discourse further on this Head For if the true Fathers were not only subject to many and great Errors in their private Sentiments but also unto manifold Mistakes touching the Doctrine of the Catholick Church if many of their Works have been unhappily corrupted and many spurious Pieces have been imposed upon them so that instead of their Authority Men often have relyed on an Impostor an ignorant Monk or perhaps an Heretick how easy was it in the dark Ages of the Church for Errors to come in at this Door when too much Veneration was by all given to them and their Dictates passed for Oracles Again § 8 New Doctrines and Practices might obtain by flying from the Scriptures to Miracles and Visions for the Establishment of Doctrines and Opinions in the Church That a prevailing Power doth attend these miraculous Operations even when they are performed only by Satan and his Ministers we shall be fully convinced if we consider that our Lord foretold of the false Prophets and false Christs that should come after him they should work Signs and Miracles so great as to deceive Matth. 24.23 if it were posible the very Elect. St. 2 Thes 2.9 Paul that the Apostacy of the Great Antichrist and his Followers should be effected by the coming of Satan with all power Signs Rev. 13.13 14. and lying Wonders St. John of the Apocalyptick beast that he should do great Signs and deceive the Inhabitants of the Earth by the Signs given him to do that at the first appearance of Christianity the Heathens did oppose it from this topick viz. The Signs and Wonders which had been performed by their Heathen Deities saying Frustra tantum arrogas Christo In vain you arrogate so much to Christ for we have often known that other Gods have given Medicines to and healed the Infirmities of many so the Heathen in (a) Arnob. l. 1. p. 28. Arnobius so (b) Apud Orig. l. 8. p. 407 416 417. Celsus so (c) Apud Minut p. 7. Caelius and comparing the Miracles of Apollonius Tyanaeus and of Apuleus with those of Christ (d) Lact. l. 5 c. 3. Aug. Ep. 4. Hieronim apud Euseb p. 512. Quorum majora contendunt esse opera And contending they were greater than any done by him That (e) Acts 8.9 10. Just in Apol 2. p. 69. Cyril Hier. cat 6. p. 53 54 c. Simon Magus mightily prevailed by them and obtained almost where-ever he came to be worshipped as a
〈◊〉 〈◊〉 〈◊〉 laying the first Foundations of Christianity and so they needed Miracles to prove what they pretended to receive from God but as for us now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We introduce nothing of our selves but only speak those things which we received from them and we go not about to perswade Men by our own Reasonings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Holy Scriptures and afford Men assurance of the things that we say from the Miracles that were then done by those who did indite the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for this Cause Miracles are not now done Now this is the very Answer of the Protestants when by the Romanists they are called upon to shew their Miracles and it strikes Confusion upon this Pretence of that Church accusing them of new Doctrines if they have any which are now to be confirmed by Miracles 2ly The Fathers add that Miracles having thus ceased the Devil was to set up by them to draw Men off from the true Faith to Infidelity or to corrupt that Truth God had already stablished by sufficient Miracles Hom. in Matth. ad Huet p. 265. 266. Thus Origen declareth of the Man of Sin That he was to appear for the Deception of those that should perish with all Power Signs and lying Wonders and all deceivableness of Unrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immitating all the Miracles done for the confirmation of the Truth The Author of the imperfect Commentary on St. Matthew saith That at the beginning of Christianity true Prophets were known from false by this That the Signs done by the First were profitable those done by the other were unprofitable but seeing now the time will come ut etiam ex parte bona faciendorum Signorum Diabolo detur potestas Hom. 19 p. 75. That the Power of working good Signs shall be given to the Devil we must enquire whether the Sign be necessary or unnecessary as to the time for if Christ did his Miracles propter confirmationem infidelium for Confirmation of Unbelievers manifestum est quia modo cum nullus sit infidelis faciendorum miraculorum necessitas non est it is manifest that now that there is no Unbeliever amongst us there is no Necessity of doing Miracles And again Formerly saith he Christians did Miracles full not of Admiration only but Advantage and by these true Christians were known from false Hom. 49 p. 173. nunc autem signorum operatio omnino levata est magis autem apud eos invenitur qui falsi sunt Christiani fieri ficta But now the working of Miracles is wholly minished and the doing of feigned ones is chiefly found amongst false Christians as St. Peter in Clement saith Antichristo enim plena signorum faciendorum est danda potestas for the full Power of doing Miracles is to be given to Antichrist And a third time upon those Words False Christs and Prophets shall arise and work great Signs he Comments thus P. 178. They shall work not vain and unprofitable Signs as the Ministers of Satan were wont to do but great full and profitable Signs quae sancti facere solent which the Saints used to do for whilst saith he there was a calling Men from Infidelity to Faith the Servants of Christ did Miracles because these Testimonies were a sign of their divine Vocation that the Truth of their Doctrine might be commended by Miracles but this Calling ceasing the Seduction calling Men back from Faith to Infidelity will begin and then saith he tradenda sunt Seductionis adjutoria Diabolo id est potestas faciendorum signorum the Instruments of Seduction that is the Power of working Signs is to be given up to the Devil that by Signs and Prodigies he may commend his Lyes for Truth And therefore now we must not take notice of Mens Miracles but their Fruits a good Conversation Hom. 19. p. 74 77. and a true Confession and enquire si confessio ejus conveniat cum Scripturis if his Confession agree with the Scriptures for if so he is a good Christian otherwise he is a false one In Deut. q. 12. Quaecunquetalia fiunt ideo sunt approbanda quia in Catholica fiunt non ideo ipsa manifestatur Catholica quia haec in ea fiunt de Vnit Eccl. c. 16. And in like manner Theodoret instructs us Not to regard the Miracles of Men when they teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things contrary to Godliness And St. Austin frequently appeals from them to the Scripture for finding out the true Church saying These Wonders do not manifest the Church is Catholick wherein they are performed but the Holy Scriptures let then the Donatists shew us their Scriptures for these are the Strength and Firmness of our Cause 3ly They teach that therefore God had forewarned us not to regard and not to be deceived by them or to look upon them as sufficient to establish any new Doctrine For saith St. Austin if some Miracles be wrought by Hereticks magis cavere debemus we ought to be the more cautious because our Lord Christ having said that there should come Deceivers who should work such Miracles as to deceive if it were possible Lib. de Vnit Eccl. c. 16. the very Elect he adds by way of vehement Commendation this Behold I have foretold you whence the Apostle admonishing us saith now the Spirit manifestly teacheth that in the later times some shall depart from the Faith giving heed to seducing Spirits doctrinis Daemoniorum and to Doctrines of Daemons The same St. Austin in his Thirteenth Treatise upon the Gospel of St. John brings in the Donatists objecting thus Pontius wrought a Miracle Donatus prayed and God answered him from Heaven And his Reply to it is this Contra istos To. 9. p. 122. ut sic loquar mirabilarios cautum me fecit Deus meus My God hath cautioned me against those Miracle-Mongers by saying in the later times false Prophets shall arise doing Signs and Wonders Behold I have foretold you therefore our Bridegroom hath warned us quia Miraculis decipi non debemus that we ought not to be deceived by Miracles And in his Second Book on the Sermon of our Lord upon the Mount he saith Our Lord hath admonished us not to be deceived with such things conceiving the invisible Wisdom to be there where we see a visible Miracle saying many shall say in that Day Lord have we not in thy Name cast out Devils and done many wondrous Works Let such a one read what the Magicians of Aegypt did against Moses To. 4. p. 1172 1173. or what our Lord saith of the false Prophets If any one shall say unto you here is Christ believe him not for many false Christs and false Prophets shall arise and do mighty Signs And yet that Miracles pretended to be done after these times are urged to countenance and have been used to introduce and promote Romish Doctrines and Practices is
did through Fear of running his Fate Paralip ad Abbat Vrsperg p. 448. Ed. Bas 1569. whence one of their Writers tells us they were wont to say Sic dicerem in Scholis sed tamen maneat inter nos diversum sentio Thus would I speak in the Schools but keep it secret I think otherwise Let us then seriously consider how much the Church of Rome for these Five last Centuries hath out-done all that ever Heathen or Arian Persecutors have attempted in her Severities towards those whom she is pleased to call Hereticks That 1. She hath taken the greatest Care for the Discovering and apprehending them authorizing by her papal Bulls Const Innocent 4. c. 19. Clem 4. Cons 13. l. 18. Concil To. 11. p. 606. imperial Constitutions her canon Law and her conciliar Definitions Inquisitors Arch-Bishops Bishops Abbots c. to require the Magistrates Assistance in enquiring after and apprehending Hereticks and enabling these Inquisitors c. Consil Const Sess 45. Bin. To. 7. p. 1121. to tender a corporeal Oath to all suspect of Heresy that is of holding any thing in Contradiction to the Doctrine of the Roman Church to answer to such Questions as they shall propose for clearing of themselves and to condemn them as Hereticks if they do not thus purge themselves Decretal l. 5. Tit. 7. c. 5. Concil Lat. 4. Can. 3 That she gives them Power to require the Magistrates Assistance in enquiring after and apprehending Hereticks and to engage by Oath all Earls Barons Rectors and Consuls and the whole Neighbourhood efficaciously to assist the Church according to their Power in this Work and to endeavour to give Notice of such Persons and secure them 2ly Const Fred. 2. Concil T. 11. p 622. Ludov. 7. Ib. p. 423. Concil Lat. 4. Can. 3. lat 3. cap. 23. That she obliges all secular Powers to extirpate them and all their Favorites upon the pain of Excommunication loss of their Dominions and being deemed Favourers of Hereticks and doth encourage all Men to fight against and labour to destroy them by the Promise of Remission of Sins and a great Reward hereafter 3ly That she hath decreed Concil lat 3. c. 27. Quartum can 3. Constan Sess 45. Bin. T. 7. p. 1121. Const Freder 2. Concil T. 11. p. 619 621. Ludov 7. p. 423. That they shall suffer Excommunication with all the Consequences of it loss of Goods and when imprisoned any Punishment which doth not diminish their Members or endanger their Death and that after Sentence passed upon them they shall be punished with Death and want of Christian Burial 4ly That for the Execution of these Punishments Const Innocent 4. Clem. 4. Alex. 4. decretal l. 5. T. 2. c. 9 11. Concil Tolos c. 7. Albiens c. 7. Concil T. 11. p. 428 723. vide ibid. p 698 726 727. without Delay or Relaxation or enquiry into the Justice of them all Governours shall have a Copy of those Laws and shall abolish all that contradict them and at their Entrance on their Government shall swear to execute them and such as will not execute them or are remiss in doing it shall lose their Office have their Jurisdiction interdicted and be proceeded against as Favourers of Hereticks Again let us seriously consider farther 1. That it was in those Ages deemed Heresy to contradict the Doctrine of the Roman Church Sess 45. Edit 1499. or in the Language of the Council of Constance de fidei Articulis aliter sentire aut docere quam Sancta Romana Ecclesia Vniversalis praedicat to think or teach otherwise of the Articles of Faith than the Holy Roman or universal Church preacheth and observes 2ly That when Transubstantiation was established in the Fourth Council of Lateran then were also made the severe and sanguinary Decrees now mentioned against Hereticks to force Men against all the Evidence of Sense and Reason to profess that Article 3ly That the Council of Constance having established the Practice of Communion in one kind for a Law Sess 45. it concludes with a Decree enacting all the aforesaid Punishments against Hereticks viz. Against those who believe not the Supream Authority of the Pope over the Church the Infallibility of general Councils the Doctrine of Transubstantiation the Lawfulness of Communion in one kind the necessity of auricular Confession the Power of the Pope to conferr Indulgences the lawfulness of venerating Reliques and the Images of Saints c. 4ly That in these persecuting Ages Men were afraid to profess what they believed or to oppose themselves against the Torrent of their Adversaries Libro sine Tirulo Epist 11. Epist de Egressu ex Babylone p. 177. thus Petrarch declares That he durst scarcely speak the Truth for fear of Enemies Clemangis That Men followed the erring Herd willingly embracing false things for true and desiring rather to be mad with the multitude than to be wise alone with danger and derision Erasmus confesseth That there were some things received in the Church quae magno Religionis Christianae bono mutarentur which to have changed would tend to the great good of the Church but being desired to put his helping Hand to the Work he saith per alios ego fieri malim quam per me I had rather others should do this than my self And that 1. Out of fear that by attempting it he might create a Tumult and Sedition in the Church which saith he I so much abhor ut veritas etiam displiceat seditiosa that even Truth purchased by Sedition is displeasing to me 2. Out of the sense of the great hazzard he should run and the little hopes he had of good success I should be more free saith he Apud Hottinger Hist Eccl. Sect. 16. Part. 2 p. 24 25 29 could I see hopes of success but dementiae est tibi perniciem accersire si nulli prosis it is madness to destroy my self when I cannot profit any by it I say whosoever weighs these things will be convinced that by these cruel methods great Errors might prevail without much contradiction and many Ancient but decryed Truths might lie concealed and stifled in the breasts of Learned Men expecting a more favourable opportunity to bring them forth For if the severity of Heathen and Arian Persecutions had such sad Effects upon so many in the most pious and learned Ages of the Church whilst they continued to be exercised these R. Cruelties being confessedly exercised for almost Five whole Centuries might easily engage the generality of Men in the more Ignorant and Vicious Ages of the Church to own the corrupt Doctrines and Practices her Governors had introduced or to abstain at least from making any free and publick opposition to them To conclude These being the chief Causes which naturally tend to the Introduction of new Practices and Doctrines viz. 1. False Rules and Measures used for Disquisition of the Truth from which it is not to be wonder'd that false Conclusions
in 2. ad Tim. p. 155. Or Espencaeus a Romanist confessing that they defended it daemonum Spectris muliebribus Somniis with diabolical Apparitions and old Wife's Dreams especially when as he there saith this we see in the very Synod which approves and urgeth in confirmation of it the Tale of Constantine's Leprosy and of his Baptism by Pope Sylvester Def. Constant contr Baril c. 10 11. adversus Spalat c. 65. p. 458 459. and of the Images of Paul and Peter produced then to him the Tale of the Image sent to Agbarus of the Passion of the Image of Christ at Beryth and that infamous Tale of the old Fornicating Monk all confuted and exposed by Learned Crakanthorp and a late * Cap. 5. p. 22 23. excellent Discourse of the Second Nicene Council If Irenaeus could so early pretend to a Testimony of all the Elders of the Church of Asia for a matter of apparent falshood if others in the Second and Third Century could frame a contrary Doctrine from such a weak allusion to a Prophetick Saying I hope the saying of One or Two Doctors in the following Ages cannot be reasonably supposed to amount to any certain proof of the Traditions or Doctrines derived from the Apostles And if their Testimonies in such Cases in which they are most properly Testators or Relaters of Church History and of Traditions received from the Elders of the Church prove so uncertain and so alien from Truth less Credit must be given to them in those Articles of Faith or Doctrines of Manners in which they only give their Judgment without pretending to Apostolical Tradition for the Truth of what they say The Patrons of Oral Tradition confessing and declaring that they rely not on them as Doctors and Divines but as Witnesses of Tradition only Moreover it is the constant Opinion of the Fathers § 6 since the Fourth Century that our Saviour twice penetrated with his Body through the Doors where the Disciples were assembled Joh. 20.19 26. Vid Maldonat in locum because he came twice to them saith St. John The Doors being shut and stood in the midst of them Whereas 't is evident that this Phrase doth not inferr this Penetration any more than my saying I came into the College the Gates being shut imports that with my Body I pierced through the College Gates It doth not in the least inforce us to conclude that our Lord did not by his power open the Doors or come in any other way And whosoever seriously considers the circumstances of the Text will find good Reason to believe that Christ did not thus penetrate through the Doors as they imagined for the Apostle doth inform us ver 20. that Christ when he was come among them shewed them his Hands and his Feet he therefore purposely appeared to convince them that he was risen in the same Body in which he Suffered and which he laid down in the Sepulchre They saith St. Luke were troubled at his Appearance Luk. xxiv 38 39. and thought that they had seen a Spirit to remove which Imagination our Lord speaks to them thus Why are ye troubled and why do such Reasonings rise up in your Hearts see my Hands and my Feet that it is I my self handle me and see for a Spirit hath not Flesh and Bones as you see I have St. John informs us that his second Appearance when the Doors were shut was designed particularly to convince St. Thomas of the same Truth and to confirm the Resurrection of his proper Body to him He speaks thus Reach hither thy Finger Joh. â—x 27. and behold my Hands and reach hither thy Hand and thrust it into my Side and be not faithless but believing whereas had Christ penetrated with his Body through the Doors at both these Appearances and so had entred in to them after the manner not of a Body but a Spirit he had done that which must have stagger'd their Faith at the same time that he designed to confirm them in it For notwithstanding any thing they seemed to see or feel they could not well believe he had true Flesh and Bones and was no Spirit had they believed and known he even then had thus penetrated through their Doors and therefore had done that which only Spirits and no true Flesh and Bones could do And if you here referr this Action with the Fathers to Christ's Almighty Power why might not his Disciples if they did the like mistrust that by the self-same power he who did this might make that Body which appeared to them seem to have Flesh and Bones and Prints of Wounds when it had not When our Roman Doctors shall have answered this Scruple Pseudo-Justin Nazianz. Chrysostom St. Jerom Austin Euthymius Apud Maldonatum in Matth. xxviij 2. I shall pay greater Reverence to the Authority of the Fathers of the Fourth and the ensuing Centuries touching this matter but till then I shall continue as much to Scruple Christ's penetration with his Body through the Doors as I do that other fine Invention of some of the same Fathers that our Lord's Body at his Resurrection penetrated through the Stone of the Sepulchre But besides all these Instances there are two celebrated in Church-History which are abundantly sufficient to discover the uncertainty of the pretences to Tradition in such Cases even according to the Judgment of most Learned Romanists The First is the known Story of the Phoenix § 7 that solitary Bird which hath no other of its Kind and which is propagated only by a Worm arising out of its burnt Ashes P. 34 35. De Resur Carn c. 13. Catech. 18. p. 213 214. Ancorat c. 85. as is related in the first Century by Clemens Romanus in his Epistle to the Corinthians which used to be publickly read in the Church By Tertullian in the Third Century In the Fourth Century by Cyril of Jerusalem who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens and many others did relate it and bids us not disbelive it Epiphanius not only introduceth it as a thing whose Fame had come to many of the Faithful but he triumphs over the Jews with this Question Physic c. 11. Why should you not believe our Lord's Resurrection in Three days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a Bird was restored to Life in Three Days St. Ambrose saith De fide Resur p. 39. vide etiam Hexam l. 5. c. 23. in Ps 118. p. 565. Hoc relatione crebra Scripturarum Authoritate cognovimus We know this by frequent Relation and by the Authority of the Scriptures which he saith as being of the number of those Fathers who applied that Saying of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Just shall flourish as a Palm-Tree Ps xcij. 12. to this Bird because the same Greek word signifies both a Palm-Tree and a Phoenix Dion p. 49. Renasci Constat apud Hieron Tom. 4. f. 47. b. L. 5. c. 7. p. 246. Carmen de
ad Judaeorum codices amplexata est The Church of Rome hath given Patronage to the Censure of Jerom by leaving the Version of the Septuagint which had obtained in the whole Church Catholick and Embracing the Version of Jerom made new according to the Books of the Jews If then the Heathenish Story of the Phoenix could obtain such Credit among the Primitive Fathers as to be gain-said by none but Maximus If the Jewish Fiction of the Cells obtained still greater Credit being only questioned by St. Jerom what Security can we have that other Stories of like Nature are of unquestionable Credit If the sole Assertion of St. Jerom is patronized by the Church of Rome against the constant Judgment of the whole Catholick World if his Translation from the Hebrew which when he made it first was generally Condemned and Censured and for which some charged him with Heresy and all with Innovation Ruffinus ei notam Haereseos impingebat Erasm Arg. Apol. Hierom. adv Ruff. Ep. Tom. 2. f. 82. b. is now made Canonical must not the Church of Rome have changed her Judgment Must she not have rejected the Sentence of the whole Church Catholick of the Five first Ages and given us just Reason to use the same Liberty if we were minded so to do in any other Instance of like Nature For further Explication of this Question § 9 let it be observed that we contend not with the Church of Rome about Ecclesiastical Traditions touching Ceremonials Qu. 4. Dist 3. unnecessary Observations and Constitutions Ecclesiastical such as are the Cross in Baptism Trine Immersion the Renunciation of Satan and his Pomps the Unction of the Baptized Persons the Words used at the Consecration of that and of the other Sacrament the Kiss of Charity the Lent Fast the Worship of God towards the East Prayer standing on the Lord's Day c. but only touching necessary Rules of Faith and Manners In matters of the first kind we say in the words imposed upon St. De Spiritu Sancto c. 27. Basil That the Practice of the Church is sufficient though we cannot tell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from what Scripture we derive these practices but in Matters of Faith we say with the true St. Basil De vera pia fide p. 386. treating upon the Articles of Christian Faith That it is the property of a faithful Steward to deliver nothing to his fellow Servants as part of holy Faith but what is committed to him by his good Lord i. e. what he hath learned from the Holy Scriptures That it is a manifest falling from the Faith and an argument of Pride either to reject any thing that is written or to superinduce any thing that is not written our Lord having said My Sheep hear my Voice Vid. Chap. 10. That the Apostle vehemently forbids that any thing should be added to § 5 or taken from the divinely inspired Scriptures which are Christ's Will and Testament Of matters of the first kind we say with Tertullian De Cor. Milit. cap. 2. that they are such as we think fit to be received and observed in any Church which shall enjoin them sine ullius scripturae instrumento solius traditionis titulo exinde consuetudinis patrocinio Vpon the sole account of Tradition and Custom though Scripture hath said nothing of them In matters of the second kind we say with the same Tertullian L. de praescript c. 15. Cap. 38. Adv. Hermog c. 22. Ep. 118. ad Jan. cap. 5. p. 558. None can discourse of the things of Faith but from the Holy Scriptures That none can have the Integrity of Doctrine without the integrity of those Instruments that what the Scriptures are we are and that we adore the fullness of the Scriptures If the Question were of the first as v. g. Whether on Holy Thursday we should offer in the Morning and after Supper too or fast the Evening and then offer we answer to that Question with St. Austin Si quid horum totum per orbem frequentat Ecclesia If the whole Church doth any thing of this nature it is insolent madness to dispute whether it ought to be done for this is to dispute and trouble the Church about a thing of nought and so to discover an unpeaceable and ungovernable temper of mind Or if the Question were Whether the Sacrament is to be received fasting or not we think it fit to be concluded by the practice of the Vniversal Church Ep. 118. ad Jan. c. 6. p. 559. not contradicted by our Lord's Precepts nor repugnant to Faith or Manners For in such cases St. Austin saith Emendari oportet quod perperam fiebat That which was ill done ought to be amended Cap. 5. ibid. and that none should vary from our Lord's Command But if the Question be of Articles of Faith and necessary Rules of Manners we say with the same St. Austin De Bono Vid. cap. 1. Tom. 4. p. 1018. Wherefore should I teach thee any thing more than that we read in the Apostle for the Holy Scripture fixeth the Rule of our Doctrine lest we should attempt to known more and again If any one I will not say if we Sive de Christo five de ejus Ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram si Angelus de coelo vobis annunciaverit praeterquam quod in Scripturis legalibus evangelicis accepistis Anathema sit De lit Petil l. 3. c. 6. no way to be compared to him who said Though we but if an Angel from Heaven should preach unto you either concerning Christ or his Church or any other thing which belongs to our Faith or Life besides what you have received in the Legal and Evangelical Scriptures let him be accursed In a word the Kiss of Charity the Office of the Diaconess the breaking of the Bread distributed and Baptism by immersion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 20. which are all Ceremonies and Constitutions mentioned in Holy Scripture Prayer standing on the Lord's Day commanded by the first General Council of Nice Prayer towards the East the Consecration of one Loaf for all the Communicants carrying home the Eucharist to omit many things of a like nature were all of them Customs received generally in the next Age to the Apostles and yet now generally disused by the present Church of Rome which therefore cannot justly blame others for disuse of any Customs of like nature CHAP. II. Fourthly For Explication of the Question observe That the Tradition we admit is the Tradition of all past Ages and not that of the present Church and much less of the Church of Rome § 1. This also is the Tradition pleaded by Origen St. Basil and St. Austin and which 't is suitable to Reason to allow Ibid. The Testimony of the present Church of Rome and her Adherents can be no sure Evidence of true Apostolical Tradition 1. Because
esse potest the true Catholick Faith without which no man can be saved whereas it is here proved that the whole Church of Christ in general and in particular the Roman Church believed that the Apostles and the Nicene Creed contained all the Articles of the Christian Faith. 9. Concil Trid. Sess 21. can 4. The present Roman Church pronounceth an Anathema on those who say the Eucharist is necessary to Children before they come to Years of Discretion that is on Pope Innocent Chap. 12. Sect. 3 4 5. Pope Pelagius and the whole Church of Christ for Six hundred Years And truly if the Tradition or the Doctrine of the present Church of Rome § 4 must be the Rule by which alone we are to judge of the Tradition Practice and Doctrines of the whole Church of Christ throughout all Ages if we lie under any Obligation to determine thus That this is the Practice the Tradition the Doctrine of the present Roman Church therefore this was the Doctrine the Practice the Tradition of all former Ages of the Christian Church then all the Reason God hath given us and all the Learning which we can with all our industry acquire from Scripture and all the Testimonies of the Fathers and Church Writers could we shew them throughout Fifteen Centuries Canon of Script as Dr. Cousins hath done declaring themselves fully in opposition to the Church of Rome I say if the Declarations of the Church of Rome must wholly over-rule us in these matters all the knowledge we can acquire from Scripture Reason or the Fathers is not worth one Straw we may even burn all our Books of Antiquity our Fathers and Church History yea and our Bibles too and lay aside our useless Reason for whatsoever service these things may do to Holy Church they can do none to us The reading of these Authors the use of Reason to discern betwixt good and evil right and wrong true and false in Christian Practices and Doctrines must be the most pernicious things in which we can be exercised for sure I am no Man of honest Conscience and sound Judgment can read the Scriptures and the Fathers carefully but he must very strongly be tempted by his Reason to suspect and must in many things seem absolutely certain that Apostolical Tradition cannot be known by the Tradition of the present Church of Rome yea that many of her present Traditions Doctrines and Practices are evidently and unquestionably repugnant to the Traditions Practices and Doctrines of the Apostles and the whole Church of Christ for Six Eight Ten Twelve or Fourteen Centuries To add some farther Instances to these § 5 I have already mentioned Sess 6. can 23. Ecclesia tenet de Beata Virgine quod ex speciali Dei privilegio in tota vita peccata omnia etiam venialia vitaverit The Church of Rome now holds saith the Trent Council that the Blessed Virgin was through her whole Life free from venial Sin and yet such is the Evidence of Truth to the contrary that many Doctors of the Roman Church are even forced to confess that this Determination is contrary to the common Judgment of the Fathers In John ij Maldonate speaks thus Among the Ancient Fathers I find very few who either do not openly say or obscurely signifie that the Blessed Virgin was guilty of some Fault or Error And though some have endeavoured saith Petavius to mollifie the Sayings of the Fathers De Incar l. 14. c. 1. sect 7. yet their endeavour is vain Nam adeo disertam continent cujusque modi delicti significationem ut aliorsum detorqueri se minime patiuntur For their Sayings do so expresly import the signification of some guilt that they cannot be wrested to another sence and that they had good reason to make these Confessions will be apparent from these Citations following Our Lord saith Irenaeus L. 3. c. 18. p. 277. repellens ejus intempestivam festinationem repelling her unseasonable hastiness said to her Woman what have I to do with thee In the Third Century Tertullian expresly charges her with incredulity for he declares L. de came Christi cap. 7. That our Lord Christ therefore denied his Mother and his Brethren saying Who is my Mother and my Brethren because his Brethren did not believe in him and because Mater non adhaesit illi his Mother did not cleave unto him In this place saith he appears incredulitas eorum the unbelief of them that when he was Preaching the Word of Life and healing of Diseases and Sins his Relations stood without and were so far from harkening to him that they did rather interrupt and call him from so good a Work and will Apelles say That Christ unworthily used these words Ad percutiendam infidelitatem foris stantium To smite the incredulity of them who stood without Origen upon Luke asks what that Sword was which Simeon foretold of saying it should pass through her Heart and answers that it is manifestly written Hom. 17. s 102. b. That in the time of our Lord's Passion all the Apostles should be scandalized and saith he can we think that the Apostles being Scandalized Mater Domini a scandalo fuerit immunis the Mother of our Lord could be free from Scandal If she suffered no Scandal Jesus did not suffer pro peccatis ejus for her Sins but if all sinned and fell short of the Glory of God being justified freely by his Grace utique Maria illo tempore scandalizata est then doubtless Mary also at that time was scandalized And this is that which Simeon here Prophesieth saying Tuam ipsius animam pertransibit infidelitatis gladius ambiguitatis mucrone serieris the Sword of Infidelity shall pass through thy own Soul and thou shalt be smitten with the Sword of doubtfulness In the Fourth Century St. Basil saith That Simeon here prophesieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary her self thus Tom. 3. Ep. 317. p. 310. 311. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be some fluctuation even in thy Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some doubting touching the Lord this is the Sword but after this Scandal which shall happen to Mary and the Disciples of our Lord he presently will minister a Medicine and confirm their Hearts in the Faith of Christ Moveover he makes this Scandal of the Blessed Virgin necessary upon this account That Christ was to taste Death for all to be the propitiation for the World and to justifie all Men by his Blood. In Psalm 118. St. Hilary declares That at the Day of Judgment that incessant Fire is to be endured in quo subeunda sunt gravia illa expiandae a peccatis animae supplicia in which are to be suffered those heavy Punishments designed for the expiating of the Soul from Sin and that then the Sword shall go through the Soul of Mary and if saith he even Dei virgo illa in judicii severitatem ventura est that
any Censure past upon them by that Church or any refusal of Communion with them upon that account I say after all this surely it cannot be denied but that the Church of Rome is of a contrary Opinion in this matter to the Ancient Church of Christ that she cannot agreeably to her Decrees and Practice say That 't is unlawful to cut off the Heretick that it is a thing alien from the Church and from the meanest Christian that it is matter of Lamentation that any one should stir up King or Emperor to do it that Christ hath taught that such Men ought not to be taken away by Death that no good Catholicks allow it that they judge it Damnable that they who act thus against Hereticks are Disturbers of the Church's Peace and separate themselves from her Vnity that they may expect their Judge should require the Lives of these Hereticks at their Hands and should inflict his Judgments on them that if the Church permitteth any of her Sons to do this she is Guilty of the Fact or that such Persons who are Guilty of it or Instrumental to it are to be excluded from Catholick Communion that is she cannot say that she is now of the avowed Judgment of the Ancient Church of Christ in this Affair It were easie to give many other Instances in which the present practice of the Church of Rome § 8 is plainly opposite to that of the Church Catholick of old For It was the Custom of the Ancient Church to permit the People to carry home the Eucharist to their Houses and reserve it there to be received as they had occasion this saith St. Basil Ep. 289. Ad Ux. l. 2. c. 5. de orat c. 14. Cypr. de laps p. 132. was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Custom of a long continuance of which Tertullian and Cyprian are Witnesses But now this surely would be esteemed a great Prophanation of the Holy Mystery by them who now will not permit the Laity even to touch the Sacrament with their Hands Anciently In Liturg. c. 26. saith Cassander the Prayer used at the Consecration of the Eucharist was read out with a loud Voice and so as that all the People might be able to hear it Vid. Treat of Latin Serv. c. 5. P. 75 76. and say Amen to it Justinian 's Novel commands all Christian Bishops subject to his Empire so to read it and that by virtue of an Apostolical command to do so Nor did any Christian that we read of in those Ages gainsay oppose or contradict either this Edict or the reason of it whereas now the Church of Rome commands that the words of Consecration should be pronounced voce submissa Concil Trid. Sess 22. can 9. with a low Voice and Anathematizeth all who condemn that Custom 3. The Fathers generally take notice of and lay great stress upon the breaking of the Bread distributed to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Philad §. 4. Fractus panis fit Eucharistia corporis Christi l. 5. c. 2. Caten in Matth. xxvi 28. One Loaf was broken for all saith Ignatius The broken Bread is made the Eucharist of the Body of Christ saith Irenaeus Christ saith Cyril of Alexandria gives us an example first to give Thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to break the Bread and to distribute it Frangimus in Sanctificationem nostram We break it for our Sanctification Ep. Paschal 1. Hom. 24. in 1. ad Cor. p. 256. saith Theophilus of Alexandria In the Eucharist he suffers himself to be broken saith Chrysostom that he may fill all Ad distribuendum comminuitur It is broken in pieces that it may be distributed Ep. 59. qu. 5. saith St. Austin The Flesh of Christ in populi salutem partitur is divided for the Salvation of the People saith P. Gregory Dial. l. 4. c. 58. By taking a whole Loaf and breaking it and giving a part of it to his Disciples he signified without doubt quod nos in posterum facturos edocuit that which he taught us to do afterwards saith the Sixteenth Council of Toledo The Action of the Mass A.D. 693. c. 6. Apud Baron Tom. 11. p. 1008. contr Graec. ibid. p. 971. saith Humbert is not compleat without the breaking of the Bread and the communication of it for our Lord gave a perfect commemoration to his Disciples pane fracto distributo by the Bread broken and distributed He blessed a whole Loaf and dristributed the broken particles of it to every one sicut Sancta R. Ecclesia usque nunc observat as the Holy Roman Church even now doth The Interpreter of the Roman Order saith Apud Cass Lit. c. 29. p. 67. Some of late times think it strange this Order enjoins the Bread to be broken as if they had not read that Christ brake it and gave it to his Disciples or that the Primitive Church continued in the Apostles Doctrine in communicatione fractionis panis and in the Communication of broken Bread. But though all the Evangelists take especial notice of this Action though St. Luke according to many Commentators thought it of so great moment as to express the whole Eucharist by breaking of Bread yet is this Action though of our Lord 's own practice and Institution wholly laid aside by the Roman Church which distributes whole Wafers and not broken Bread. But to omit innumerable Instances of this nature § 9 I shall conclude with that of the supposed Freedom of the Blessed Virgin from the guilt of Original Sin for it was doubtless the Tradition of the Vniversal Church from the Second to the Fourteenth Century that Christ alone was conceived without Sin and consequently that the Blessed Virgin was not so conceived For even A. D. 1368. it was determined by the Council of Vaur Concil Gallic edit Baluz c. 1. p. 140. That Baptism was the Remedy appointed for Original Sin contra vulnus originale sinc quo secundum sanctos in filiis hominum nemo unquam conceptus est praeter Christum without which according to the Holy Fathers no person besides Christ was ever conceived It were easie to prove this Assertion by plain Testimonies through every Century to this very Age but the full and numerous Confessions of the Romanists and their own Writings have rendered this Work needless For when the Feast of her Immaculate Conception was first introduced at Lyons Ep. 174. St. Bernard thus confutes it This is a new Festival quam ritus Ecclesiae nescit non probat ratio non commendat Antiqua Traditio which the Custom of the Church knoweth not Reason doth not prove and no Ancient Tradition doth commend Johannes Poza confesseth Elucidar Deipar l. 4. That Blandellus and Cajetan have produced against it the general Sayings of Irenaeus Origen St. Cyprian Theophilus Alexandrinus G. Nazianzen Nyssen and St. Basil St. Jerom and Fulgentius and in a manner all the Ancient
Fathers exempting Christ alone from and consequently concluding the Virgin Mary under Original Sin which Argument must needs conclude if the Virgin Mary be not Christ Cardinal Turrecremata affirms De Consecrat dist 4 firmissime n. 11. That all the Doctors in a manner maintain the contrary to the Immaculate Conception and that he had gathered together the Testimonies of One hundred to that Effect noting the very places and words wherein they affirm it Dominicus Bannes saith Part. 1. qu. 1. Art. 8. dub 5. It is the general Opinion of the Holy Fathers that she was conceived in Sin. Becanus acknowledgeth That the ancient School-men L. de Incarn Christi cap. 28. qu. 1. n. 1. who were before Scotus held the Opinion of the Latin Fathers viz. That the Blessed Virgin was conceived in Original Sin. Estius saith It was the common and almost unanimous Opinion of the Schools for Thomas Bonaventure caeterique omnes hanc quaestionis partem In Sent. l. 3. dist 3. Sect. 3. sine ambiguitate amplectuntur and all the rest held it without doubting Canus declares Loc. com l. 7. c. 1. p. 412. That Sancti omnes qui in ejus rei mentionem incidere uno ore asseverarunt B. Virginem in peccato originali conceptam all the Holy Fathers who had occasion to speak of this matter do with one Voice assert that the Blessed Virgin was conceived in Original Sin and then he cites them from the Fourth to the Thirteenth Century Disp 51. in Epist ad Rom. Cajetan brings for it Fifteen Fathers in his Judgment irrefragable others produce 200. Blandellus almost 300 saith Salmeron Dogm Theolog Tom 4. part 2. l. 14. cap. 2. Petavius begins this Dispute with this Observation that Graeci originalis fere criminis raram nec disertam mentionem scriptis suis attigerunt the Greek Fathers scarce ever speak plainly of Original Sin Sect. 1. Sect. 2 7. and therefore undertakes only to tell us the Judgment of the Latin Fathers in this matter which he does by producing them from St. Austin to St. Bernard that is from the Fifth to the Twelfth Century plainly asserting That the Virgin Mary was conceived in Original Sin. But saith he quamvis antiquioribus opinio illa placuit Sect. 8 though this Opinion pleased the Ancients yet afterwards most Christians turned to the contrary Opinion and by the tacit and pious Consent of most it so prevailed as to break forth into a publick Profession so that a Holy-Day was by solemn and publick Rite appointed per totam Ecclesiam by the whole Church for celebration of the Immaculate Conception of the Blessed Virgin viz. the Eight of December which Sixtus the Fourth confirmed by his Authority and Apostolical Decree A. D. 1476 in which universos Christi fideles invitat ut omnipotenti Deo de Immaculatae Virginis mira Conceptione gratias laudes referant he invites all Christians to give Thanks and Praises to Almighty God for the Immaculate Virgin 's wonderful Conception appointing a Mass and proper Canonical Office for it with the same Indulgences which Urban the Fourth had given to the Observers of the Feast of Corpus Christi He adds That he was the more enclined to this Opinion because it had communem consensum omnium sidelium Sect. 10 the common consent of all the Faithful upon whose concurrent Judgment it behoves us saith Paulinus Nolanus to depend quia in omnem fidelem Spiritus Dei spirat because the Spirit of God breaths upon all the Faithful And lastly he concludes That after this manner Sect. 11 Credendus est Deus Christianis integrum illum immaculatae Virginis Conceptum revelasse it is to be believed that God hath revealed to Christians this pure Conception of the immaculate Virgin that is he hath inspired into them the Knowledge and given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of it though it hath not yet passed into a Catholick Doctrine In which last words he speaks agreeably to the judgment of their Doctors for though the Council of Basil expresly decreed Sess 36. That the Doctrine of the immaculate Conception should be held and embraced tanquam pia consona cultui Ecclesiastico fidei Catholicae rectae rationi sacrae Scripturae as Pious and consonant to Ecclesiastical Worship the Catholick Faith right Reason and the Holy Scriptures though the University of Paris as Salmeron informs us admits none to their Degrees who do not take an Oath to defend it Apud Concil Trid. p. 19. Though the Bull of Paul the V. forbids any one in publick Sermons Lectures Conclusions and any publick Acts whatsoever to affirm that the Blessed Virgin was Conceived in Original Sin. And the Bull of Gregory the XV. to assert it in any private Conference or Writing yet the Bulls of Sixtus the IV. and Pius the V. having given liberty to all Men to hold or maintain either part Sess 5. the Trent Council hath decreed for the observation of the said Constitution made by Sixtus Hence then we learn § 10 1. That a Doctrine never heard of in precedent Ages yea fully contradicted and declared against by Eight whole Centuries may become afterwards the Doctrine of all or almost all the Faithful De gestis Scot. l. 3. c. 12. For Joannes Major doth inform us That Richardus de Sancto Victore who flourished in the middle of the Twelfth Century was omnium expresse primus qui Christiferam Virginem Originalis noxae expertem tenuit expresly the first who held the Virgin Mary free from Original Sin And in the Thirteenth Century In Sent. 3. dist 3. p. 1. A. 1. q. 1. In tertiam D. Th. dist 117. p. 148. P. 57. Bonaventure saith That almost all held the contrary But now saith Vasquez not only the unskillful Vulgar but the Doctors and Divines and all Catholicks with one consent fight for the immaculate Conception Now saith Petavius it hath obtained Consensum omnium fidelium The consent of all the Faithful Now saith Waddingus it is manifest that the oppugners of it do sentire aliter quam universa docet Ecclesia differ from the Doctrine of the Vniversal Church Whence 2. It follows that it is so far from being impossible that it is actually certain That what was never heard of yea what was generally contradicted in the former Ages of the Church may afterwards be owned by the general consent of learned and unlearned Romanists in spite of all the Treatises of the perpetuity of the Faith and of the lawful prejudices against the Calvinists 3. Hence it is evident that the Church of Rome doth not in all things follow the Doctrine of the Ancient Catholick Church for if so then would not they have given liberty to all their Members to oppose a Doctrine generally Believed and Taught in the whole Catholick Church and more assuredly in the whole Western Church for Eight whole Centuries 4. Hence it appears that all the
Doctrines of the Church of Rome are not received by Tradition from Father to Son since in this matter the Sons have generally entertained a Doctrine their Fathers either knew nothing of or plainly contradicted and that is now become pious and consonant to Ecclesiastical Worship which in St. Bernard's time was Ep. 174. praesumpta novitas Mater temeritatis soror superstitionis filia levitatis A bold Novelty the Mother of Rashness the Sister of Superstition the Daughter of Levity 5. Hence doth it follow that even by the Authority of the heads of the Vniversal Church men may be forbidden under pain of Damnation to Assert the Ancient Doctrine of the Church and may have liberty to contradict it Yea that in the judgment of a great R. Council received by the French as General and bearing that title in all Editions of the Councils that may be agreeable to the Catholick Faith to Reason and to Holy Scripture which is repugnant to the Ancient Doctrine of the Church Catholick for Eight whole Centuries 6. Hence is it manifest that the Trent Council hath given liberty to all her Members to hold that which is opposite to an universal constant unopposed Tradition of the Church for many Ages that is that she hath left them at their liberty to hold the Ancient Faith or hold the contrary 7. Hence it appears that in the Church of Rome Feasts may be instituted in which all men shall be exhorted to praise God for a thing which perhaps never was and of the truth of which none of her Members can be certain certitudine fidei with the certainty of Faith all of them being by this Church permitted to believe the contrary CHAP. III. Fifthly We distinguish betwixt Traditions which though not written in Scripture are left on Record in the Ecclesiastical writings of the first and purest Ages of the Church and such as are so purely Oral Traditions as that we find no footsteps of them in the Three first Centuries much less any assurance they had then any general Reception of the first kind is the Canon of Scripture of the Old Testament mentioned in our Sixth Article § 1. This is proved from the Jews § 2. From the Christians of the Second Century § 3. Of the Third Century § 4. From almost all the celebrated Writers of the Fourth Century § 5. Where also it is observed 1. That these Fathers profess to deliver that Catalogue of them which they had received from Tradition § 6. And that the Books which they rejected as Apocryphal were so reputed by the Church § 7. That the Catalogue they produced was that received not only by the Jews but Christians § 8. That they made it to prevent mistakes § 9. That they represent the Books contained in their Catalogue as the Fountain of Salvation the rest as insufficient to confirm Articles of Faith § 10. The same Tradition still continued to the Sixteenth Century § 11. What the Roman Doctors must do if they would shew a like Tradition for any of their Tenets § 12. The unreasonableness of their pretences to Tradition in this Article Ibid. The Attempts of Mr. M. and J. L. to prove their Canon from the Council of Carthage the Testimony of St. Austin the Decrees of Pope Innocent and Gelasius are Answered § 13. The Tradition touching the Books of the New Testament where it is proved 1. That the Four Evangelists the Acts the Thirteen Epistles of St. Paul the First of Peter and of John were always owned as Canonical by all Orthodox Christians § 14. 2. That it cannot be necessary to Salvation to be assured that the Books formerly controverted belong to the Canon § 15. 3. That we cannot be assured of the true Canon of the New Testament from the Testimony of the Latin Church § 16. 4. That there is not the like necessity that the controverted Books should have been generally received from the beginning as that all necessary Articles of Christian Faith and Manners should be then generally received § 17. That we have cause sufficient to own as Canonical the Books once controverted is proved 1. in the General § 18. 2. In Particular touching the Apocalypse § 19. And the Epistle to the Hebrews § 20. Touching the Epistle of St. James the Second of Peter the Second and Third of John the Epistle of St. Jude § 21. No Orthodox Persons dobuted of them after the Fourth Century § 22. The Romanists cannot prove their Doctrines by any like Traditions and in particular not by such a Tradition as proves the Apocalypse Canonical § 23. The Objection of Mr. M. Answered § 24. AGain § 1 the word Tradition may be applied to signifie either such things as are not written in the Scripture Dist 5. though they are left on Record in the Ecclesiastical writings of the first and purest Ages Vocatur Doctrina non scripta non ea quae nusquam scripta est sed quae non est scripta a primo Autore Bellarm. de verbo Dei non scripto l. 4. c. 2. and from them handed down unto us in the writings of succeeding Ages or else to signifie such things as are said only to be delivered by word of Mouth but cannot by the Records of preceding Ages be proved to have been received as Doctrines generally maintained or practices always observed in the Church of Christ of the first sort is the Tradition of the Canon of Scripture of the Apostles Symbol as a perfect Summary of Doctrines necessary to be believed the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops only and the like we having full and pregnant evidence from the first Records of Antiquity unto this present time of all these things and whatsoever can be proved by a like Tradition touching a necessary Article of Christian Faith we are all ready to receive but those pretended Traditions of the Roman Church which by no Records of Antiquity can be made appear to have been constantly received by the Church as Apostolical Traditions we have just Reason to reject as being without Ground so stiled For Instance First We receive the Canon of the Scriptures of the Old Testament mentioned in our Sixth Article because it is by written Tradition handed down unto us from the Jews from Christ and his Apostles and from their Successors in the Church and we reject the Canon of the Old Testament imposed upon us by the Fourth Session of the Trent Council partly because we find a clear Tradition both virtually by all who say the Canon of the Old Testament is only that we own and expresly by those who say the others which we stile Apocrypha belong not to the Canon And 1. § 2 We receive our Canon from the Ancient Jews to whom were committed the Oracles of God for their Josephus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. contra Apion
Euseb H. Eccl. l. 3. c. 10. We have only Twenty two Books which deserve belief among us and then he reckons them up as doth our Article adding that the Books written from the time of Artaxerxes to their days were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so worthy to be credited From Christ and his Apostles Luk. xxiv 27. for the Gospel of St. Luke informs us That Christ beginning from Moses expounded to two of his Disciples in all the Scriptures the things concerning him and also that all things concerning him were written in the Law of Moses vers 44. and in the Prophets and in the Psalms that is in those Books which by the Jews are stiled Hagiographa The Apostles in their Epistles teach 2 Tim. iij. 15. That all Scripture is of Divine Inspiration and that Timothy from a Child had known them and yet he doubtless only knew the Canon then received by the Jews 2 Pet. i. 21. they add That the whole Scripture was a word of Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Euseb l. 3. c. 10. Genebrard Chron. ad An. 3640. Jansen ad cap. 48. Ecclus the Prophecy of Men moved by the Holy Ghost Now Josephus doth inform us That after the Days of Artaxerxes the Jews had no certain Succession of Prophets and it is confessed by many Romanists That from Malachy to John they had no Prophets In the Second Century Onesimus requesteth of Melito § 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. Hist l. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Bishop of Sardis a perfect Catalogue of the Books of the Old Testament whereupon this Bishop being to take a Journey into the East went to the place where those things were done and preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. and learning thence the exact number of them he sent their Names to Onesimus numbring them just as our Sixth Article doth And of this Catalogue Eusebius saith That it contained all the Books of the Old Testament which the Church owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. and that he thought it necessary to preserve this Catalogue of them in writing to Posterity Here then we find upon the first enquiry after the Death of the Apostles a Catalogue exactly formed from the East and from Jerusalem agreeing with the Judgment of the whole Church of God and as exactly with the judgment of the Church of England In the Third Century Origen informs us § 4 That we must not be ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Psal 1. Ed. Huet T. 1. p. 40 41. that the Canonical Books of the Old Testament are Twenty two according to the number of the Jewish Letters and then he reckons them exactly as we do adding That as these Letters are an Introduction to knowledge and divine Wisdom so these Twenty two Books are an Introduction to the Wisdom of God this saith he is the Tradition of the Jews The Tradition of the Church in the Fourth Century unanimously concurrs with the Article of the Church of England in all the Catalogues then given of the Books of the Old Testament § 5 Eusebius of Caesarea the Metropolis of Palestine who not only hath preserved the Catalogues of Melito and Origen but also doth approve them and saith They were the Books of the Old Testament received by the consent of all and of which he thought necessary to preserve the Catalogue in writing to posterity L. 4. c. 6. elsewhere saith That he is not able exactly to reckon the Governors of the Tribe of Judah that ruled the Jewish Nation after Zorobabel Demonst Evang l. 8. c. 2. p. 368. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that from his time to that of our Saviour's there was no divine Book written Athanasius in his Festival Epistle gives the same Catalogue which we receive and having finished it he saith Ad Ruffinum Tom. 2. p. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these are comprehended the Books of the Old Testament The same Archbishop of Alexandria in his Book stiled a Synopsis of the Holy Scriptures tells us the number of the Books of the Old Testament are Twenty two Ibid. p. 58. and he there reckons them up according to our Article St. Cyril Bishop of Jerusalem speaks to his Catechumen thus Know thou studiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church the Books of the Old Testament read the divine Scriptures the Twenty two Books of the Old Testament interpreted by the Seventy Interpreters Catech. 4. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by all confessed to be divine Meditate upon these Twenty two Books of the Old Testament and be careful to remember them as I name them and then he reckons them up exactly as we do Epiphanius Bishop of Salamine in the Island of Cyprus in his Book of Weights and Measures Tom. 2. p. 161 162. doth in like manner inform us That the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Canonical Books of the Old Testament is Twenty two and then he reckons them up as our Article doth St. Cap. 3. Basil Bishop of Caesarea in Cappadocia in his Philocalia puts this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are the divine Books Twenty two and answers it as Origen had done before him Gregory Nazianzen in his Treatise upon this very subject of the true genuine Books of Scripture Concil Oxon. Tom. 2. part 1. p. 179. declares That the Historical Books of the Old Testament are Twelve and the Metrical are Five and the Prophetical Five and then he names them all according to our Article Amphilochius in his Canonical Epistle to Selcucus gives us the same account of them Apud Balsamon p. 1083. with this only difference that the Book of Esther is said to be not so generally received for Canonical as the rest St. Jerom in several places of his works is so clearly for us that our Article is founded on his Judgment who often tells us That the Canonical Books of the Old Testament are Twenty two or if you will reckon Ruth and the Lamentations as distinct Books Tom. 3. f. 6. a. Ibid. f. 3. a. T. 1. f. 41. a. Apud Hieron Tom. 4. f. 51. they are Four and twenty In his Preface to the Book of Kings in his Epistle to Paulinus to Laeta and in divers places of his other works he is expresly of the same Judgment Ruffinus having numbered the Books of the Old Testament as we do adds That in these Books the Fathers did comprize tha◠number of the Books of the Old Testament St. Hilary saith Prolog Expla in Psalmos That the number of the Books of the Old Testament are Twenty two according to the number of the Hebrew Letters and having reckoned them up as we do saith These compleat the number of the Twenty two Books The Council of Laodicea Decrees Can. 59. That only the Canonical Books shall be read
in the Church and then this Council reckons up the Canonical Books as we do leaving out of their account those which we call Apocryphal Now this Canon being received into the Codex Canonum-Ecclesiae universalis or the Code of the Canons received by the whole Church it must have the force of an Oecumenical Synod and give us the concurring judgment of the whole Church of God on our side And yet for farther confirmation of this matter let these few things be noted First That these Fathers generally say § 6 they deliver these Catalogues as they received them by Tradition and as they were delivered to them by the Fathers and as they were received by the whole Church of Christ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius in his Pascal Epistle speaks thus Because some dare to mix Apocryphal Books with the divine Scriptures of which we are fully assured from the Tradition of them to the Fathers by them who were Eye-witnesses and Ministers of the Word It seemed good to me being exhorted to it by the Orthodox Brethren and having learnt them from the beginning in order to declare which are the Canonical Books delivered as such by Tradition and believed to be of divine Inspiration St. Hilary saith Prolog Expla in Psalmos That they were thus computed secundum Traditiones veterum according to the Traditions of the Ancients These saith St. Cyril are the Books you learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church and which we read publickly in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. p. 37. The Apostles and the ancient Bishops and Governors of the Church who delivered these as the Canonical Books were much wiser than you thou therefore being a Son of the Church do not transgress her Laws or go beyond her Rules Quae secundum majorum Traditionem Ecclesiis Christitradita What are the Volumes of the Old and the New Testament which according to the Tradition of the Ancients are believed to be inspired by the Holy Ghost and delivered to the Churches of Christ It seems convenient saith Russinus here evidently to declare as we have received them from the Monuments of the Fathers and having reckoned up the Books of the Old Testament proceeding to the Books of the New Testament he adds Haec nobis a patribus tradita sunt Apud Hieron Tom. 4. f. 51. a. These are the Books which the Father 's comprized in the Canon these things are delivered to us by the Fathers Note § 7 Secondly That of the Books which we reject and call Apocryphal they also teach that as such they were rejected by the Church that though the Church permitted them to be read yet did she not receive them into the Catalogue of the Holy Scriptures or use them to confirm any Article of Christian Faith and that they spake of them as Books without the Canon Thus Athanasius in his Paschal Epistle saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for more exactness sake Apud Balsam p. 921. I add this necessary advertisement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That besides these Books of the Old and New Testament now mentioned as divine Scripture there be other Books which are not put into the Canon which are yet appointed by the Fathers to be read to those who first come to be Catechized in the way of Piety to wit The Wisdom of Solomon the Wisdom of Syrach and Esther and Judith and Tobias and the Book called the Doctrine of the Apostles and Pastor these are read and not to be despised the others are put into the Canon Tom 2. p. 58 59. The very same words he repeats in his Compendium of the Holy Scripture where also afterwards he reckons the Four Books of Macchabees and the History of Susanna among the Books contradicted Baruch and the additions to Daniel among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Apocryphal Books of the Old Testament Catech. 4. p. 38. St. Cyril having cited the Canon we receive as that which was delivered to the Church by the Apostles and ancient Governors of the Church adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the rest which are extro-canonical be placed in a second Order Gregory Nazianzen having given an account of Twenty two Books of the Old Testament saith You have them all Ubi Supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that all besides them are not Genuine After his Catalogue delivered from the Tradition of the Fathers Sunt alii libri non Canonici sed Ecclesiastici a majoribus appellati Quae omnia legi quidem in Ecclesia voluerunt non tamen proferriad authoritatem ex his fidei confirmandam Apud Hieron Tom. 4. f. 51. Ruffinus saith You must know that there be other Books which are not Canonical but called by our Ancestors Ecclesiastical as the Wisdom of Solomon the Wisdom of the Son of Syrach Tobit Judith and the Books of Macchabees which they were willing to have read in the Church but not to have produced to confirm Doctrines of Faith the rest they called Apocryphal and would not have read in the Church These things are delivered to us by the Fathers Praefat. in librum Regum Tom 3. f. 6. St. Jerom saith he made his Catalogue ut scire valeamus quicquid extra hos est inter Apocrypha esse ponendum that we might know that all besides these Twenty two are to be deemed Apocryphal He adds Praef. in Esdr Neh. ibid. f. 7 8. That the Books which are not received by the Hebrews are to be rejected by us Christians and that the Church indeed Reads them but receives them not into the Canons Note Thirdly § 8 That they declare not only that these are the Books received into the Canon by the Jews but by the Christians also that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synops Tom. 2. p. 55. the entire Scripture of us Christians saith Athanasius All the Books delivered by the Apostles and ancient Governors of the Church and by the Church to others saith St. Cyril Ubi Supra All the Books delivered to the Church of Christ saith Ruffinus That as for others which we stile Apocryphal Ecclesia nescit Apocrypha Tom. 3. f. 7. a. f. 9. a. the Church owns them not Ecclesia inter Canonicas Scripturas non recipit The Church receives them not among the Canonical Scriptures saith St. Jerom. Note Fourthly § 9 That they declare that they made this Enumeration of these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of necessity to prevent mistakes in this Matter and for the good of the Church and that Men might know out of what Fountains they were to draw the Waters of Life Having made mention of the Hereticks saith Athanasius as of Dead persons Apud Balsam p. 920 921. and of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having the Holy Scriptures for Life and because I fear least some harmless Men through their Simplicity and Ignorance may be deceived by
libr. Regum Tom. 3. f. 6. a. say That the Canonical Books of the Old Testament are Twenty four which say they from St. Jerom St. John in his Revelations introduceth under the Name of the Twenty four Elders Dr. Cous p. 131 133. P. 147. P. 152. P. 164 178 196. so in the Sixth Century Primasius and Leontius in the Eighth Century Venerable Bede in the Ninth Century Ambrosius Ausbertus in the Twelfth Century Peter Abbot of Celle in the Fifteenth Century Thomas Anglicus and in the Sixteenth Frances Georgius Now manifest it is even from the very number here assigned of Twenty two or Twenty four Canonical Books that all these Authors must exclude those Books we call Apocrypha from the Canon and it is still more evident from their own Words in which they expresly say P. 133. These are the Books received the Books put into the Canon by the Church P. 151. P. 157 194. P. 197. the Books received by the Church and Canonized The whole Canon which the Church receives and which was handed down unto them by the Authority of the Ancients And of those which we stile Apocryphal they say Ibid. P. 151. These are the Books which are contradicted and not received by the Church The Books of the Old Testament which are not received by the Church P. 152 162 177. P. 158 159 163 169 175 The Books which are read indeed sed non scribuntur non habentur in Canone sed leguntur ut scripta patrum as are the Writings of the Fathers but are not put into the Canon non reputantur in Canone are not reputed to belong unto it The Books which the Church reads and permits for Devotion and the instruction of Manners but thinks not their Authority sufficient ad confirmandam Ecclesiasticorum dogmatum Authoritatem P. 166 173 176 191 193. to confirm the Authority of Ecclesiastical Doctrines The Books which are not to be received ad confirmandum aliquid in fide to confirm any Article of Faith. The Contents of which she obligeth no man to believe P. 189 190. nor doth she judge him guilty of disobedience or infidelity who receives them not Concerning which the Church receives the Testimony of St. Jerom as most Sacred P. 194. who did undoubtedly exclude them from the Canon To whom say they the Church Catholick is much indebted upon this account P. 199. and to whose sence the sayings both of Councils and Fathers are to be reduced Books with whose Authority no Man was pressed Books P. 202. P. 174 188. Lastly which were not genuine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurious and Apocryphal which the Christian Church doth not receive P. 166 201. pari Authoritate or pari veneratione with the like Authority or Veneration with which she doth receive the Holy Scriptures Now hence the Doctors of the Church of Rome may learn what it is they are to do § 12 if they would prove any of their Doctrines to have descended to them by a like Tradition with that of the Canonical Books of the Old Testament viz. they must prove they were owned in the New Testament were delivered as Traditions by the Apostles and all the Ancient Bishops and Governors of the Church They must produce express Testimonies of Christian Writers in all Ages asserting That the Church received such a Doctrine and that they in delivering of it followed the Tradition of the Church and their Fore-Fathers and saying That the contrary Doctrine was not received by the Church They must shew That even from the first Ages of the Church Christians were solicitous to enquire what were the Apostolical Traditions not left in writing to the Church that upon this enquiry they found that these Traditions were of such a certain number neither more nor less that they thought it necessary to preserve them by writing Catalogues of all such Traditions as were received or owned as such by Christians That this Catalogue of Traditions was delivered to them by the Primitive Fathers as they had been received by the whole Church and that they had received them from Eye-witnesses and Ministers of the Word That they took care to leave this Catalogue of Traditions because some persons dared to mix Apocryphal Traditions with Divine and that they made it out of necessity to prevent mistakes in this matter and for the Instruction of those who received the first Rudiments of the Faith that they might know out of what Fountains to draw the Waters of Tradition They must produce from the first Four Centuries Testimonies of this nature from Fathers living in most places where there were any Christians and Testimonies uncontrouled throughout those Centuries And seeing one of these Traditions viz. that which concerneth the Canonical Books of the Old Testament is expresly contrary to a Tradition delivered and handed down to us with all these circumstances they must prove that in this matter Tradition hath plainly delivered Contradictions throughout Four whole Centuries which being done we cannot chuse but think her Testimony is Infallible Hence also we may see what an unparallell'd confidence they shew when in their Disputations the Romanists are bold to say and lay the stress of their whole certainty of Faith upon this Proposition That they hold the same Doctrine to day which was delivered yesterday and so up to the time of our Saviour seeing it is as clear as the Sun that the Books of the Old Testament which they now hold for Sacred and Canonical were for Fifteen whole Centuries together declared not to belong unto the Canon but excluded from it by the Church And this will be still more apparent by considering what the Authors of the Question of Questions § 13 and of The Papist Misrepresented and Represented say touching this matter Mr. M. saith Sect. 19. n. 6. p. 410. That when it was grown doubtful in the Church whether such and such Books were part of the Canon of Scripture the Tradition which recommended these Books was examined in the Third Council of Carthage and there all the Books of the R. Canon were found to be recommended to the Church by a true and Authentical Tradition and therefore we embrace them as the Word of God. And again Sect. 3. n. 12. p. 84 85 86. As yet the Church of Christ had not defined which Books were God's true word which not wherefore then it was free to doubt of such Books us were not admitted by such a Tradition of the Church as was evidently so universal that it was clearly sufficient to ground an infallible belief but in the days of St. Austin the Third Council of Carthage A. 397. examined how sufficient the Tradition of the Church was which recommended these Books for Scripture about which there was so much doubt and contrariety of Opinion and they found all the Books contained in our Canon of which you account so many Apocryphal to have been recommended by a Tradition sufficient
to ground Faith upon For on this ground they proceeded in defining all the Books in our Canon to be Canonical Pope Innocent the First A. D. 402. St. Austin P. Gelasius A. D. 492. confirm the same Canon and the Sixth General Council celebrated A. D. 680. confirms the Council of Carthage and the true Canon is again set forth in the Council of Florence A. 1438. And after these Declarations of the Council of Carthage and Pope Innocent no one pertinaciously dissented from the Canon but such as Protestants themselves confess to be Hereticks J. L. adds That Gregory Nazianzen acknowledged them Canonical and St. Ambrose Lib. de Jacob vitâ beatâ and that since the Churches Declaration no Catholick ever doubted of them Now for Answer to these things let it be noted First That whereas they are pleased to say that it was till the time of the Third Council of Carthage that is till the Fifth Century doubtful and undetermined in the Church whether these Books were Canonical or not because the Church had not then declared them so they by just consequence must grant that the Apostles and all the Ancient Bishops of the Church for Four Centuries knew nothing of the Roman Canon for had they known the Books contested to be Canonical we cannot doubt but they would have delivered them to the Church as such as well as those which we receive and which saith Eusebius were received by the consent of all Lib. 4. c. 26. We therefore are contented to be no wiser than they were and rather chuse to hearken to that advice of Cyril of Jerusalem Read the Twenty two Books of the Old Testament and have nothing to do with the Apocrypha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostles and ancient Bishops the Rulers of the Church who delivered these Twenty two Books as the Canon were wiser than those that came after them we therefore being Sons of the Church in compliance with his advice will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break over the bounds which they have set us especially considering they so expresly have informed us that they delivered this Catalogue of the Twenty two Canonical Books of the Old Testament as they received them from Tradition Obs 1. That they made this Enumeration of them to prevent mistakes in this matter for the good of the Church and that Men might know out of what Fountains to draw the Water of Life and might clearly learn which were Canonical Obs 4. And as the Canon received and owned not only by the Jewish but the Christian Church Obs 3. Secondly The falshood of these bold Assertions hath been shewed sufficiently in what hath been discoursed upon this subject for had the Authority of the Books we stile Apocryphal been undetermined had the true Canon of the Books of the Old Testament been doubtful in the Church till the Fifth Century why did Athanasius think it necessary to advertise Christians that the Books which we reject were not Canonical St. Cyril That they were out of the Canon Nazianzen That they were not Genuine Ruffinus That our Ancestors held them not Canonical not sufficient to confirm Doctrines of Faith St. Jerom That the Church deemed them Apocryphal and received them not into the Canon Why do they add that these things we delivered to them by the Fathers and by them recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for more exactness sake and to prevent mistakes Had the Canon of the Books of the Old Testament been till then doubtful and undetermined in the Church why was the Canon produced by Melito Bishop of Sardis judged so exact a Canon of the Books of the Old Testament why do the Fathers of the four first Centuries with one accord declare that the number of the Canonical Books of the Old Testament if Ruth were added to Judges and the Lamentations to Jeremiah Can. 59. were but Twenty two if reckoned separately Twenty four why is it that the Council of Laodicea having said that Christians in the Church ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the Canonical Books of the Old and the New Testament reckons up the Cononical Books of the Old Testament as we do excluding all that we call Apocrypha as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books not contained in the Canon Moreover this Canon was received into the Code of Canons of the Vniversal Church both by the East and West the Canons of this Council were confirmed by the fourth General Council of Chalcedon Can. 1. Can. 2. Novel 131. by the Sixth General Council of Trullo by the Imperial Law of the Emperor Justinian and so must give us the Sence and Definition of the whole Church touching this matter Thirdly If that may be doubtful and undetermined in the Church which is so positively asserted so expresly and frequently declared in a matter of Fact as this hath been for the first Four Centuries then I hope we may be permitted to pronounce all those New Articles which the Church of Rome hath added to the Creed doubtful and undetermined in the first Four Centuries at least till they can give us better proof that they were then received than hath been here produced for this Canon and then I think they will be no great Gainers by this false Assertion And sure I am they cannot here pretend Tradition handed down from Father to Son from all the Christians of one Age to all the Christians of the next unless it be asserted that all those Fathers and this whole Council spake these things in a flat opposition to what they had been taught by their Fore-fathers touching the Canonical Books of the Old Testament so that this instance is a full confutation of that idle Dream Fourthly Whereas these Authors have produced some few Testimonies from the Fifth Century in favour of their Canon Let it be noted first That J. L. hath been told already Answ p. 82 83. that neither Gregory nor St. Ambrose have any thing pertinent to his purpose in the places cited and this he by his silence seemeth to confess As for the pretended Definition of Pope Innocent the First made saith J. L. A. D. 370. Cap. 11. p. 22. Schol. Hist p. 118 180 188. though he was only made Bishop of Rome A. D. 402. Bishop Cousins hath proved it to be Spurious as he hath also fully proved the pretended Decree of the Council of Florence to be Bishop Pearson Vindiciae Epist Ignat. part 1. c. 4. a p. 44. ad p. 54. And another Bishop of our Church of unquestionable Credit among all learned Men hath proved beyond all possibility of Contradiction that the Decree ascribed to Gelasius is also Spurious so that we have nothing left to consider but the judgment of St. Austin the Council of Carthage and the pretended confirmation of it Now to these I say Fifthly That were these Testimonies exactly for the Canon of the Church of Rome yet here is neither a Decree of any General Council
being not writ by Paul. Now who they were who in this Century did upon this account reject it we learn more plainly from the Writers of the following Century For Eusebius informs us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 6. c. 20. even in his time some of the Romans did reject it as being none of the Apostles Upon which place Valesius notes That it was the Custom of Eusebius to call all the Latins Romans and observes that Ruffinus thus Interprets this very passage Scio apud Latinos de ea quae ad Hebraeos inscribitur haberi dubitationem L. 3. c. 3. I know that the Latins doubt of the Epistle to the Hebrews The same Eusebius informs us Ep. ad Dard. Ep. Tom. 3. f. 24. a. that others did reject it with the Roman Church St. Jerom frequently affirms That eam Latina consuetudo non recipit the Latin Church did not receive it among the Canonical Scriptures Here then we see that they rejected for Two Centuries what afterwards they did unanimously receive as part of the Canon of the New Testament and so her Judgment alone can give us no assurance of the Books of the New Testament because through two whole Centuries she actually erred in her Judgment of them Hence also I inferr that the Church of Christ knew of no Obligation laid upon her in a division of Church Rulers touching any matter Exhort ad Martyr p. 232. to adhere to the Pope and Church of Rome and those which sided with them For in this very Case Origen in the Third Century offers to demonstrate against her that this was truly the Epistle of St. Paul And Jerom bluntly says Although the Latins do reject it yet do I receive it Tom. 3. f. 24. with the Greeks nequaquam hujus temporis consuetudinem sed veterum Scriptorum authoritatem sequens not following the Custom of this time among the Latins but the Authority of ancient Writers Fourthly I add § 17 That there is not the like necessity that any of these controverted Books should be received from the beginning by all Christians as Canonical as that the necessary Articles of Christian Faith and Manners should be received by all Christians For 1. The necessary Articles of Christian Faith and Rules of Christian Life were preached universally to all and so there was no time when any Christian could be ignorant of them without his own fault but the Epistles controverted were only sent to private Christians as the Second and Third Epistles of St. John or to the Churches of the Jews and therefore might with reason for some time be doubted of by other Churches of the Gentiles this being not a weakening but confirmation of our Faith that the first Christians were so careful to see sufficient Evidence before they would receive even the least Epistle into the Canon of the Scripture 2. No Christian Church could need to be told by any other what were the necessary Articles of Christian Faith or Rules of Life since they must always know the Christian Faith and be obliged to practise the Rules of Christian Piety and must be taught them by their Church Guides but 't is not thus with reference to these Epistles for being writ to a particular Society of Christians it was sufficient that this Society could shew De praescript c. 36. as saith Tertullian Authenticas literas corum the Authentick Letters of those Apostles which indited them and could testifie to those who doubted as St. Austin saith De Doctrin Christian l. 2. c. 8. quod ab ipsis Epistolas accipere meruerunt that they received these Epistles from them and read and owned them as their genuine Works when-ever this was done they who before did question them must have sufficient ground to own them as parts of the true Canon and till they had this Evidence they reasonably might continue to doubt of them 3. It is evident from the second Observation that the assured knowledge that these Epistles are Canonical cannot be necessary to Salvation the necessary Doctrines of Christian Faith being according to the general Tradition of the whole Church of Christ Chap. 7. §. 4 5 6 c. Ibid. § 2 3. comprised in the Apostles Creed and all the necessary Rules of Christian Piety being according to the same Tradition fully comprised in the Four Evangelists whereas the actual knowledge of all necessary Articles of Christian Faith and Rules of Christian Conversation must be always necessary there being no possibility of knowing or of doing acceptably the Will of God without them It will not therefore follow because such matters of Fact may for a time be doubtful in the Church matters of Faith may be so that because Churches may be Orthodox and reject some part of the Canon for a Season they may be Orthodox though they reject some necessary Article of Christian Faith. The Romanist I hope will not admit of these Conclusions The Greek Church might reject the Apocalypse and yet be Orthodox ergo she might reject the Trinity and yet be Orthodox The Latin Churches for a Season might reject the Epistle to the Hebrews without blame ergo they might reject the Resurrection of the Body without blame The whole Church did not formerly receive those Books into the Canon of the New Testament she now receives Ergo the whole Church did not formerly embrace those Articles of Faith which now she holds and yet all these conclusions are as good as those the Roman Doctors usually make for receiving all the Articles of Faith imposed at present by the Church of Rome as the Conditions of Communion upon her Testimony that they are such because we do receive the Canon of the New Testament from the Tradition of the Church Fifthly We shall see cause sufficient to embrace as certain § 18 and unquestionable that Canon of the New Testament we now receive notwithstanding any doubts some of the Ancients had touching some lesser portions of it if we consider 1. That most of the Fathers of the Fourth Century who give us Catalogues of the Scripture Canon and they especially who tell us they in making of it followed the suffrage of the Church and the Tradition of the Fathers do accord in giving of that very Catalogue we now receive and owning all those Catholick Epistles which were sometime controverted thus for instance Apud Balsamon p. 922. Athanasius reckoneth the Books of the New Testament as we do numbering as appertaining to the Canon Fourteen Epistles of St. Paul Seven Catholick Epistles and the Apocalypse and saying These are the Fountains of Salvation let no man add unto them or take from them And yet he doth profess to reckon them as they delivered them who were Eye-witnesses and Ministers of the Word and as they by Tradition came down to him In his Synopsis he undertakes to reckon up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Canonical Books of the New Testament defined to be such
And amongst these he reckons the Seven Catholick Epistles of the Apostles Pag. 59. comprised in one Volume which he calls the Sixth Volume of the New Testament Fourteen Epistles of St. Paul comprised in the Seventh Volume and in the Eighth the Revelation of St. John of which he testisieth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 60. shewed and judged to be his by the Ancient and holy Fathers led by the Spirit of God And then concludes Pag. 61. These are the Canonical Books of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were the first fruits Anchors and supports of our Faith. St. Cyril is another who professeth to write his Catalogue from the Church and to hand down the Canonical Books as she received them from the Apostles the Ancient Bishops and Governors of the Church and he among the Canonical Books of the New Testament reckons the Seven Catholick Epistles and Fourteen Epistles of St. Paul leaving out only the Apocalypse The Council of Laodicea reckons them exactly as St. Cyril doth leaving out with him the Apocalypse not that they question its Authority but because they reckon up only the Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be read in the Churches Cyril Catech. 4. p. 38. Concil Laod. Can. 60. among which the Apocalypse was not because it is so very Mystical and accordingly the Council concludes their Canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Books we have received from the Fathers to be read in the Church and yet they do command that nothing should be read there but Canonical Scripture Apud Hieron Tom. 4. f. 51. Ruffinus declares he reckoned the Volumes of the New Testament as they were delivered to the Church of Christ secundum majorum Traditionem and according to the Tradition of the Ancients and then he accounts Fourteen Epistles of St. Paul Seven Catholick Epistles and the Apocalypse saying Haec sunt quae patres intra Canonem concluserunt These are the Books which the Father 's put into the Canon Can. 27. The Council of Carthage undertaking to reckon up the Canonical Books of the New Testament enumerates Fourteen Epistles of St. Paul Two of Peter Three of John One of James and One of Jude and the Apocalypse of St. John as received from the Fathers St. Jerom reckons the Canonical Books of the New Testament after the same manner only saying That the Epistle to the Hebrews was by most shut out of the number of the Epistles written by St. Paul that is some in his time conceived St. Barnabas others St. Clemens either did interpret it from the Hebrew or write it either from the Mouth or from the Notions of St. Paul but then he adds Ep. Tom. 3. f. 13. That the whole Greek Church and some of the Latins did receive it That all the Eastern Churches and all the Churches which used the Greek Tongue did Anciently own it as the Epistle of St. Paul and that he also owned both that and the Apocalypse not respecting the Custom of his present Age but following the Authority of the Ancient Writers who cited Testimonies from both not as sometimes they are wont to do from Apocryphal Books but as from Canonical Scripture And good reason had he to say 1. § 19 Lib. 3. c. 24. That he received the Apocalypse on the Authority of the Ancients when Eusebius expresly declares That a judgment might easily be passed of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Testimony of the Ancients Athanasius that it was determined Synop. p. 60. and demonstrated to be his by the Ancient and Holy Fathers led by the Spirit of God. And indeed Ep. ad C. §. 34. Dial. cum Tryph p. 308. Pag. 373 477 128 347 376 480 486 500 503. Lib. 5. c. 30. p. 485. Pag. 201. 528. Tom. 5. in Joh. Hom. 7. in Jos pag. 269 270 411 510 c. De opere Elem p. 202. de bono pat p. 219. Hist Eccl. l. 4.24 Ibid. c. 26. Lib. 5. c. 18. p. 186. Lib. 7. c. 25. it is cited in the First Century by Clemens Romanus as a Prophetical Writing In the Second Century by Justin Martyr as a Book writ by John one of Christ's Twelve Apostles By Irenaeus in the same Century as the Revelation of John the Disciple of the Lord the Revelation of St. John and he declares it was written by him pene sub nostro saeculo almost in our Age at the end of the Reign of Domitian It is mentioned in the Third Century as holy Scripture and a Prophetick Vision by Clemens of Alexandria as the Revelation of that John who lay in the bosom of our Lord by Origen it is mentioned by Tertullian as the Prophecy the Revelation the Vision of the Apostle John in above Twenty places by St. Cyprian as that Revelation in which we hear our Saviour's Voice and in which he speaks to us Eusebius informs us That Melito Bishop of Sardis writ upon the Revelation of St. John that Theophilus Bishop of Antioch owned it and cited from it many Testimonies Now both these flourished in the middle of the Second Century That Hippolitus the Disciple of Irenaeus did the same And that Dionysius Bishop of Alexandria professed That he durst not reject it by reason of the multitude of Christians who had a veneration for it and that he owned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the work of an holy Man inspired of God. And judge now whether he had not sufficient ground to say this matter might be decided by the Testimonies of the Ancients That this Book was refused by Marcion the Heretick Contra Marcion l. 4. c. 5. Haer. 51 54. Haer. 30. we learn from Tertullian that it was rejected by the Alogians and Theodosian Hereticks we learn from Epiphanius and St. Austin and that when some Orthodox Christians began to dislike the Doctrine of the Millennium they began also to dispute some the Author of this Book ascribing it to another John Presbyter at Ephesus and others the Authority of it because they could not answer the Testimony produced from the Twentieth Chapter in favour of the Saints Reign on Earth a Thousand Years But then their Arguments against it are only taken from some vain and weak Imaginations of their own Brains as v. g. That St. John here names himself which in his Gospel and Epistles he never doth by which Argument we must reject either the Lamentations or the Book of Jeremy 2. Because he doth not use the same Expressions here as he did there that is in a Prophetick Stile as in a Doctrinal on which account Ecclesiastes and the Canticles cannot be writ by the same Author And 3. Because he writes here better Greek than elsewhere which if so may be because he writes not to the Jews but to the Asiaticks or after he had more conversed with them who spake that Language in its Purity As for those who ascribe
this Revelation to an unknown Presbyter whose Name was John rather than to that Apostle who conversed so long among these Churches they may be easily confuted from this peculiar description of that John who was the Author of this Book Rev. i. 9. he being that John who was banished into the Isle of Patmos for the Word of God Vers 2. and the Testimony of the Truth and who bare record of the Word of God and the Testimony of Jesus Christ and of all things which he saw which are peculiar to this Apostle of our Lord. 2. § 20 St. Jerom also had good reason to own the Epistle to the Hebrews to be written or at the least composed or indited by St. Paul on the Authority of the Ancient Writers Apud Euseb Hist Eccl. l. 6. c. 25. Hist Eccl. l. 3. c. 3. Sect. 12 17 36 43. L. 3 c. 38. Catalo Script verbo Paulus Pag. 247 439. Pag. 53 362 384 514 515 645. Lib. 3. p. 143. Lib. 7. p. 351. Philocal p 10 17. Dial. contra Marc. p. 114. Ep. ad Afric p 232. Seeing as Origen informs us the ancient Christians did not rashly when they delivered it as the Epistle of St. Paul and as Eusebius saith Saint Paul's Fourteen Epistles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known and manifest to the whole Christian World. We find it very often cited by Clemens Romanus the Companion and co-worker of St. Paul in his Epistle to the Church of Corinth in which as Eusebius and St. Jerome Note he hath put many notions which are in that Epistle and used many Expressions word for word taken thence In the Second Century it is cited by Irenaeus as a Book written by the Spirit of God and in the close of that Century or the beginning of the next it is Six times cited by Clemens Alexandrinus under the Name of the Apostle Paul or of Divine Scripture Origen saith That the Apostle Paul writ Fourteen Epistles he cites it as the Epistle of St. Paul in his Third and Seventh Book against Celsus in his Philocalia in his Dialogue against Marcian in his Exhortation to Martyrdom in his Epistle to Africanus he undertakes to demonstrate that it was his against such as doubted of it and in his Fifth Tome upon John he declares That the things contained in it are admirable Vid. Euseb Hist Eccl. l. 6. c. 25. and no whit inserior to those which were confessedly writ by the Apostles and that whatsoever Church received it as such was upon that account to be commended That this is the Epistle of St. Paul was in the Fourth Century denyed by the Arians because they were not able to resist the Conviction it affords in the First Chapter of our Lord's Divinity On which account Theodoret speaks thus Proem in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ought at least to revere the length of time in which the Children of the Church have read this Epistle in the Churches for from the time that the Churches of God have enjoyed the writings of the Apostles they have reaped the Benefit of this Epistle to the Hebrews or if this be not sufficient to perswade them they should hearken to Eusebius of whom they boast as of the Patron of their Doctrines for he confessed this was St. Paul's Epistle Proem in Ep. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he declared that all the Ancients had the same Opinion of it That they of Rome and other Latins did for a while reject this Epistle will not much weaken this Tradition if we consider 1. That this Epistle was not writ to them but to the Hebrews who as we are informed by Eusebius Embraced it with delight 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. That it was rejected by them not that they had any thing to say against it but because they could not answer the Arguments which the Novatian Schismaticks among them produced from the Sixth and Tenth Chapter of this Epistle against receiving lapsed Penitents into the Church whence as Philastrius informs us they rejected it Haer. 88. as thinking it was depraved by the Hereticks or 3. Because it wants his Name which he concealed saith Jerom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catal. Script Eccl. verbo Paulus because his Name would render it less acceptable to the Hebrew Converts who were offended at his Doctrine of the Exemption of the Gentile Converts from Circumcision and the Observation of the Law saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proem in Ep. ad Hebr. because he was made an Apostle not of the Circumcision but of the Gentiles 4. Because it differs in stile from the rest of his Epistles as indeed it ought to do being writ to the Hebrews accustomed to the Hellenistick Stile but of this the Ancients give this double reason That it was writ by St. Paul in Hebrew translated by others into Greek or because St. Clemens Barnabas or St. Luke did Ibid. Apud Euseb Hist Eccl. l. 6. c. 25. sententias Pauli proprio ornare sermone write down the the Sentences of Paul in their own Words saith Jerom and gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phrase and the Contexture saith Origen to to the things spoken by St. Paul. The Second and Third Epistles of Saint John § 21 and that of Jude are so short that it is needless to insist upon it that the Second Epistle of Saint John is cited by Irenaeus and Clemens Alexandrinus in the Second L. 1. c. 13. p. 94. Strom. 2. De carne Christi c. 24. Euseb Hist Eccl. l. 6. c. 24. Apud Cypr. p. 242. De cultu foeminar p. 151. by Tertullian Dionysius of Alexandria and the Council of Carthage in the Third Century and the Epistle of Jude under his Name by Tertullian Concerning the Epistle of St. James the Second Epistle of Peter and the Epistle of St. Jude let it be noted in the general that Eusebus informs us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 25. Petrus duabus Epistolarum suarum personat tubis Jacobus quoque Judas f. 156. know to most of the Ancients That they are all expresly owned by Origen in his Seventh Honily upon Joshua Of the Epistle of Jude in particular St. Jerom saith That though it was rejected for a while because it cited a passage from the Apocryphal Book of Enoch Catal. Script Eccl. verbo Judas tamen authoritatem vetustate jam usu meruit inter sanctas Scripturas computatur it deserved Authority from its Antiquity and constant use in the Church and is reckoned among the holy Scriptures Sect. 10 12 17 30. Sess 5. The Catholick Epistle of James is cited by Clemens Romanus four several times by Ignatius in his Genuine Epistle to the Ephesians by Origen in his Thirteenth Homily upon Genesis Lib. 3. c. 25. Lib. 2. c. 22. Eusebius saith It was known to most and publickly read in
Traditions did we not find them thus handed down to us in these Writings so can we have no reason to receive the pretended Traditions of the Church of Rome because they are not handed down unto us in this manner But saith Mr. M. Before we can know true Books § 24 and true Copies of Books from false P. 407 408. we must first know true Tradition from false that we assuredly may say these are the true Books of Scripture these are the true Copies of those Books because true Tradition commends them for such these be false Books or false Copies of true Books because the Tradition which commends these is false tell me the means by which infallibly the true Tradition in this point may be known from the false and that very means I will assign in other points to know true Tradition from false This Objection I retort thus Resp before we can know true Tradition from false we must know true Faith from false for true Tradition is only the Tradition of the Faithful that is of those who do entirely believe all the necessary Articles of Christian Faith and if I must first know this Faith before I can know true Tradition I cannot need Tradition to instruct me in the Christian Faith. Again tell me the means by which I may know true Faith antecedently to Tradition and the very same means will I assign to know the Faith of Protestants without it 2. This Argument in the Mouth of an unbelieving Jew that lived in the Days of Christ and his Apostles pleads as strongly for the vain Traditions of the Scribes and Pharisees and the whole Jewish Nation rejected by our Lord and his Apostles as for the pretended Traditions of the Church of Rome v. g. you send us to Moses and the Prophets to learn the true Messiah and from these Scriptures you attempt to prove your Jesus is the Messiah promised to the Jews but before you can know whether the Books you cite be the true Books of Moses and the Prophets and the Copies you have of them be true Copies you must know true Tradition from false tell me then the means by which infallibly the true Tradition in this Point may be known from the false and that very means will I assign to prove the Traditions of the Jewish Church rejected by your Lord and his Apostles to be true Whatsoever Answer Mr. M. can return to this Objection will be as applicable to his own 3. To this demand I answer That where the Tradition deriveth from the Fountain of Tradition and can be proved by written Testimonies to have done so And 2ly that where it is a Tradition not of a matter of Fact but Faith and passeth down without controul and contradiction of any that were then and after owned by other Churches as true Christian Brethren And 3ly where it can be proved irrational and absurd that the Tradition could have so long and generally obtained without just ground of being owned as such there the Tradition ought to be embraced as true When therefore Mr. M. hath proved the pretended Traditions of the Church of Rome to have these Three Characters of true Tradition we shall have equal reason to admire his Parts as we have now to wonder at his Confidence but they who can believe Impossibilities may be allowed to undertake them CHAP. IV. Sixthly We distinguish betwixt Traditions touching purely Doctrinals or divine Revelations touching Articles of Faith and Matters of Practice in the first the Fathers have been subject to mistake in Doctrines not Fundamental as appears 1. From the Doctrine of the Mellennium delivered in the Second and Third Centuries as a Tradition received from Christ and his Apostles § 1. As a thing of which they were certain Ibid. 2. As a Doctrine proved from variety of Scriptures both of the Old and New Testament which could say they receive no other sence § 2.3 As a Doctrine denied only by Hereticks or such as were deceived by them § 3. It was embraced by the greatest number of Christians and Church Guides delivering it not as Doctors only but Testators § 4. Hence the uncertainty of such Traditions is demonstrated and the falshood of the pretended Tradition for Invocation of Saints § 5. 2ly A like mistake is proved from the general Doctrine of the Fathers of the four first Centuries that the Day of Judgment was nigh at hand § 6. And that the time of Antichrists coming was at hand § 7. That the World should end after Six thousand Years that is according to their computation Five hundred Years after our Saviour's Advent § 8. The Inferences hence Ibid. In matters of practice we distinguish Seventhly betwixt such as have been generally received without contest in the purest Ages of the Church and such as have been contested and disowned by Orthodox Churches or Members of the Church and that we cannot depend with certainty on the latter is proved 1. From the Contest betwixt P. Victor and the Asiaticks touching the Easter Festival in which it is observed 1. That the greatest part of the Christian World consented in judgment with Victor and his Synod § 9.2 That they who with him kept this Feast on the Lord's Day pleaded an Apostolical Tradition for that Practice § 10. 3. That they who kept it with the Jews pleaded the same Tradition and with greater Evidence § 11. 4. That when the Pope endeavoured by terrifying Letters to affright them from their practice all the Asiaticks and Neighbouring Provinces refused to hearken to him and condemned him for it § 12. 5. That hereupon Victor attempted to Excommunicate them and commanded others to have no Communion with them § 13. 6. That notwithstanding this injunction all the other Churches held Communion with them and sharply reprehended Victor as a disturber of the Church's Peace § 14. Inferences hence shewing the Falshood of the Fundamental Rule of the Guide of Controversies and the uncertainty of Tradition § 15. Which is farther proved from the Contest betwixt P. Stephen and St. Cyprian and the Asiaticks touching the Baptizing of Hereticks where 't is observed 1. That the Opinion of Stephen was for the Baptizing of no Hereticks no not those who were not Baptized in the Name of the Father Son and Holy Ghost that of St. Cyprian for the Baptizing of all Hereticks and Schismaticks § 16. 2. That Pope Stephen proceeded to an Excommunication of his Brethren upon this account and a refusal of Communion with them and so did Pope Xystus and Dionysius after him whereas they of Africa judged no Man who differed from them § 17. 3. Observe that the Opinion of the Africans and other Eastern Churches was asserted by many Christian Doctors Churches and Councils and was of long continuance after this dispute § 18. 4. Observe that as Pope Stephen pretended to Apostolical and Original Tradition for his Opinion so did the contrary Party for their Opinion § 19. 5. That
the Africans passed a severe Judgment on the Assertors of the contrary Opinion though they refused not Communion with them § 20. 6. That neither Stephen 's Opinion nor Saint Cyprian 's prevailed but the Church went a middle Way betwixt both § 21. Inferences 1. Hence it appears that the Doctors of the Western Churches are no good Judges of the Practices of the East § 22. 2. That in Matters of this obscurity the Custom of each Church is to be followed without breach of Peace § 23. 3. That in those Ages they knew nothing of the Pope's Supremacy or the Rule of the Guide of Controversies § 24. 4. That they belived what passed for Apostolical Tradition in the Church of Rome might be no such thing § 25. And Lastly That even in those early times Tradition Apostolical must falsly be pretended by great and many Churches § 26. FUrthermore we distinguish betwixt Traditions touching Points purely Doctrinal Dist 6th or Divine Revelations which concern matters of meer Belief as the Doctrine of the Millennium of the time of the Day of Judgment of Antichrist and what did hinder his Appearance and the like and Traditions touching points of Practice such as were the Observation of the Lord's Day the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops c. Touching the first kind we say That it is no sufficient evidence that they were Doctrines received from the Apostles that they have been asserted by after-Ages to be such it being evident both from Church History and the Confessions both of Protestants and Papists that in these matters the Fathers have been subject to mistakes in Doctrines not belonging to the Fundamentals of the Christian Faith but touching matters of Practice we say That we are ready to receive all such Traditions as have that Evidence that they were generally practised from the first and purest Ages of the Church which we are able to produce for observation of the first Day of the Week the Superiority of Bishops over Presbyters the Ordination of Presbyters and Deacons by Bishops and the like To give some Instances of the first kind First The Doctrine of the Millennium § 1 or the Reign of Saints on Earth a Thousand Years is now rejected by all Roman Catholicks and by the greatest part of Protestants and yet it passed amongst the best of Christians for Two hundred and Fifty Years for a Tradition Apostolical and as such is delivered by many Fathers of the Second and Third Century who speak of it as the Tradition of our Lord and his Apostles and of all the Ancients that lived before them who tell us the very words in which it was delivered the Scriptures which were then so Interpreted and say that it was held by all Christians that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Orthodox And 1. this is delivered by the Fathers of the Second and Third Centuries as a Tradition received from the Mouth of Christ and his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 39. Eusebius confesseth That Papias declared it to be the Doctrine of our Saviour handed down to him by unwritten Tradition Lib. 5. c. 33. Euseb H. Eccl. lib. 3. c. 39. Now of this Papias Irenaeus saith That he was an Hearer of St. John the Author of the Revelations He himself professeth that he only followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who taught the Truth and who related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commands given by Christ himself and coming from the Truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. That he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of the Apostles from those who followed them or conversed with them and only writ the things he had well learned and well remembred Eusebius moreover adds That his Relation touching the Tradition of the Millennium prevailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most of the Clergy that lived after him to entertain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial cum Tryph. p. 308. Justin Martyr speaking of the same Doctrine premiseth That he chose not to follow the Doctrines of Men but of God and the Doctrines delivered by him and then he adds That there was a Man among them named John one of Christ's Twelve Apostles who in his Revelations had foretold that the Faithful should reign with Christ a Thousand Years in Jerusalem Lib. 5. cap. 33. and that our Lord Christ said the same thing Presbyteri meminerunt qui Joannem Discipulum Domini viderunt audisse se ab illo quemadmodum de temporibus illis docebat Dominus Ibid. Irenaeus adds That the Seniors who saw St. John the Disciple of the Lord remembred how they had heard him say that he had heard our Lord Christ teach this Doctrine and then he doth repeat the very words in which Christ taught thus and tells us that he had them also from Papias the Friend of Polycarp Cap. 36. Hanc esse ad ordinationem dispositionem eorum qui salvuntur dicunt Presbyteri Apostolorum Discipuli ibid. adding That this according to the Seniors the Disciples of the Apostles is the Ordinance and the appointment concerning those that shall be saved and that our Lord taught this when he promised to drink New Wine with his Disciples in the Kingdom of God Hanc Ezechiel novit Apostolus Joannes vidit qui apud fidem nostram est novae Prophetiae sermo testatur Adv. Marcion l. 3. c. 24. and St. Paul when he said That the Creature should be freed from the Bondage of Corruption into the liberty of the Sons of God. As for the Kingdom promised to us after the Resurrection for a Thousand Years Ezechiel knew it saith Tertullian the Apostle John saw it and the new Word of Prophecy which we believe gives Testimony of it And if Gelasius Cyzicenus may be credited this was the Doctrine delivered by the Nicene Council in these words We expect new Heavens and new Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hist Concil Nic. l. 2. c. 30. according to the Scriptures at the Appearance of the Kingdom of our Great God and Saviour Jesus Christ and then as Daniel saith the Saints of the most High shall receive a Kingdom and the Earth shall be pure and holy which David by the Eye of Faith foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith I believe to see the Goodness of the Lord in the Land of the Living and the Son of David Blessed are the Meek for they shall inherit the Earth These things we have established from the Ecclesiastical Constitutions most diligently framed by the Holy Fathers 2. They speak of this not as a probable Opinion but as a thing which they were certainly assured of We know saith Justin Martyr Dial. cum Trypk p. 307. the Resurrection of the Flesh and the Thousand Years in Jerusalem Predicta benedictio sine contradictione
of them will be the Six thousandth Year so Irenaeus His Scholar Hyppolitus in the fore-cited passage saith the same thing Vide Sixt. Senen Bibl. Sanctae l. 5. annot 190. Lib. 7. c. 25. Eustathius in his Hexaemeron and the Author of the Question and Answers passing under the Name of Justin Martyr Lactantius Hilary and Jerom are all of the same mind and hence Lactantius took the confidence to say in his time It could not be above Two hundred Years before the World would have an end St. Cyprian De Exhort Mart. p. 168. That Sex millia annorum jam fere complentur the Six thousand Years are almost compleated And St. Jerom Ep. ad Gerontium de Monogamia Tom. 1. f. 33. b. when he heard of the taking of Rome by Alaricus the Goth crys out Qui tenebat de medio fit non intelligimus Antichristum appropinquare He who hinder'd is taken out of the way and do we not consider that Antichrist is at hand And this Opinion Disert de Mart fortitud §. 21.24 as it is well noted by the Learned Mr. Dodwell they collected from the Prophetick writings and from the Phrase of the last Days so frequent in the Scripture and from those Expressions which mention our Lord's coming to destroy Jerusalem as at hand And yet we have already lived long enough to see the falseness of this Doctrine and so to be convinced that in these matters the Church Guides were not Infallible Interpreters of Scripture nor Aâ—thentick derivers of Tradition down to future Ages And which is in this matter more observable 2 Thes ij 6. the Apostle plainly had foretold them what it was that hindered this appearance of the Man of Sin and yet 't is manifest that they retained not what he told them Nor hath the Church of future Ages been able to inform us nor can our pretenders to Infallibility tell us with any certainty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 6. what was the hindrance which St. Paul there meant and his Thessalonians then knew for that they did know it we are sure because it is written But what it was none of them knew because it was unwriten The Church that infallible Oracle and excellent keeper of Tradition hath lost this and many more Traditions that is discourses of our Lord and his Apostles by word of mouth because they were not written And therefore blessed be the goodness of that God who seeing what an unfaithful keeper of Traditions the Church was took order that what his wisdom saw necessary for us to know and practise should be written 2. Dist 7 In matters of Practice we distinguish betwixt such practices as have been generally received and owned without contest from the first and purest Ages of the Church as the Observation of the Lord's Day the Ordination of Presbyters by Bishops and such as have been matter of long contest and in which the Tradition pleaded by some hath been as evidently disowned by others as good Members of the Church as they and that we have no sufficient Reason to depend much on such pretences to Tradition will appear from the dispute betwixt Pope Victor and the Asiatick Bishops about the observation of the Easter Festival of which let it be Noted First § 9 That Pope Victor and the R. Church kept the Easter Festival on the Lord's Day only whereas the Asiaticks and some few Churches with them did celebrate that Festival on the Fourteenth Day of March on whatsoever Day of the Week that happend whence sometimes it fell out that some Christians were Feasting and rejoicing when others were observing their Lent Fast For this cause Synods met in divers places and particularly a R. Synod which decreed with Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all with one consent should keep the Easter Festival on the Lord's Day And consonant to this was the Practice and Judgment of many other Churches for that this Festival should be by them observed on the same day was determined by St. Irenaeus who presided in France by Theophilus Bishop of Caesarea by Narcissus Bishop of Jerusalâ—m and the Priests subject to them by the Bishops of Pontus in a Synod where Palma presided and by the Churches of the Province of Osdroena And the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 5. c. 23. saith Eusebius was the Eunanimous determination of most other Bishops and Churches of the Christian World. And though the Asiatick Churches kept this Feast upon the Fourteenth Day of March yet was the contrary practice observed saith the same Eusebus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the whole World beside So that 't is evident the much major part of the Church concurred in practice with the Pope and judged it reasonable and expedient to observe this Festival upon the Lord's Day only And of this their determination they sent Letters to all the Churches round about and consequently to all the Asiatick Churches Secondly Observe That according to Eusebius § 10 they who kept this Feast upon the Lord's Day did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Tradition Apostolical Eccl. Hist l. 5. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 5. c. 17. p. 258. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Bishops of Palestine spake much of the Tradition touching the Paschal Feast descending down unto them by succession from the Apostles The Constitutions stiled Apostolical command all Christians to take especial care that they observe the Paschal Feast only on the Lord's Day and forbid them to celebrate it any longer with the Jews And the Fifth and Sixty second of those Canons which pass under the same stile forbid all Bishops Priests or Deacons under the penalty of deposition to celebrate the Paschal Feast before the vernal Equinox or to Feast with the Jews Thirdly Observe That notwithstanding these Assertions § 11 the Evidence that they who did observe this Festival when the Jews celebrated their Paschal Feast followed the Practice and Tradition of the Apostles seems more strong and cogent For even Eusebius confesseth that they who celebrated this Festival with the Jews Lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. told the very names of the Apostles from whom they received this Tradition and of their Successors who handed down this practice to them declaring that it was thus celebrated before them by Philip and John the Apostles of our Lord by Polycarp Bishop of Smyrna Thraseas Bishop of Eumenia by Papirius Melito and Sagaris and by seven Bishops Predecessors to Polycrates who all observed it as they did All these who in the first or second Centuries did very laudably perform the office of a Bishop and who had many of them extraordinary Gifts of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept the Paschal Feast saith Polycrates upon the Fourteenth Day according to the Gospel in nothing varying from what they had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
That he who was sprinkled by them was rather defiled than washed It was confirmed by Four African Councils one under Agrippinus Cypr. Ep. 71. p. 196. Plurimi Coepiscopi Ibid. p. 193. Ep. 73. p. 198. consisting of the Bishops of Africa and of Numidia one at Carthage under St. Cyprian another under the same St. Cyprian of Seventy one Bishops Anno. Dom. 256. and lastly by a Synod of Eighty seven Bishops convened from Africa Numidia and Mauritania It was confirmed by a Council of Fifty Bishops met at Iconium August contra Crescon Gram. l. 3. c. 3. Quod totum nos jampridem in Iconio confirmavimus tenendum firmiter vindicandum Ep. 75. apud Cypr. p. 221. Apud Euseb Hist Eccl. l. 7. c. 5. Ibid. c. 7. where also were present the Bishops of Galatia Cilicia Cappadocia and the neighbouring Provinces and where it was decreed saith Firmilian That this Doctrine should be firmly held and vindicated it was confirmed by a Synod held at the same time at Synnada in Phrygia it was determined saith Dionysius of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greatest Synods of Bishops and by many Synods besides those now mentioned of Iconium and Synnada It was observed saith the forementioned Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most populous Churches Cyril of Jerusalem speaks of it as of the practice of the Church in his time saying there is one Baptism Praefat. p. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Amphil Can. 47. Lib. 6. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for only Hereticks are re-baptized because their Baptism is no Baptism St. Basil saith That they received not such Hereticks without Baptism as the Encratites the Saccophori and Apotactites The Constitutions of the Apostles declare the same thing their Forty sixth Canon commands That the Bishops Presbyters or Deacon should be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who admits the Baptism of Hereticks because there is no Communion betwixt Christ and Belial and the Forty seventh determines That the Bishop shall be deposed who neglects to Baptize them who have been defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the wicked that is saith Zonaras by the Hereticks their Baptism being represented in the forecited Constitutions as a Pollution not a washing of the Baptized person In a word Vallesius confesseth Not. in Euseb l. 7. c. 5. p. 141. that it appeareth from the Council of Arles That the Africans retained their Custom till the time of Constantine And from the Epistle of St. Basil to Amphilochius That the Cappadocians and other Orientals retained their Custom till the Council of Constantinople Sixthly Observe § 19 That for the Confirmation of his Doctrine Pope Stephen pretended to a Tradition from the beginning a Tradition derived from the Apostles Lib. 7. c. 3. That saith Eusebius which moved Stephen to be so stiff in this Opinion was that he conceived nothing was to be done by innovation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Tradition which had prevailed from the beginning Nihil innovetur nisi quod traditum est let nothing be innovated but that observed which was delivered was his plea Ep. 74. p. 210. saith Cyprian And again Quod accepimus ab Apostolis hoc sequimur Ep. 73. p. 204. their saying was What we have received from the Apostles that we follow Stephen asserteth saith Firmilian Ep. 75. p. 219. That the Apostles forbad the Baptizing of those who return to the Church from Heresie hoc custodiendum posteris tradiderint and delivered this to be observed by Posterity Seventhly Observe That the Asserters of the contrary Opinion pretended also to Tradition and some of them to a Tradition from the beginning and which derived it self from the Apostles Our Assertion That they who only were Baptized by Hereticks should be Baptized when they return to the Church Ep. 70. p. 189. is saith St. Cyprian no new Opinion but long ago established by our Predecessors and accordingly observed by us And again it is many Years and a long Age since many Bishops Ep. 73. p. 199. Non novam sententiam neque nunc fundatam asserimus sed quae olim ab Antiquioribus accuratissime diligentissime fuit examinata Concil Oxon. Tom. 1. p. 366. Apud Euseb Hist Eccl. l. 7. meeting under Agrippinus established the same Practice and many thousand Hereticks have been since Baptized in our Provinces This Practice saith the Carthaginian Synod is that quod semper fortiter stabiliterque tenuimus which we have always stoutly and firmly held It is not the Africans alone saith Dionysius of Alexandria who have now introduced this Custom but it was practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before by the preceeding Bishops in most populous Churches and established in the Synods of Iconium and Synnada 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in many others whom I dare not provoke to Contention by subverting their Decrees it being written thou shalt not remove the bounds which thy Fathers have placed of old time We saith Firmilian to the Truth join Custom and to the Custom of the Romans we oppose the Custom of the Truth Ep. 75. apud Cypr. p. 226. Ab initio hoc tenentes quod à Christo ab Apostolo traditum est Holding that from the beginning which was delivered by Christ and his Apostle Nor do we remember that this Custom had a beginning among us Can. 1. St. Basil saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to them who were from the beginning wholly to null the Baptism of Hereticks Eightly § 20 Observe what these Africans and Orientals judged of the contrary Opinion that Hereticks were to be received into the Bosom of the Church without Baptism Cyp. Ep. 69. ad Mag. p. 185. Cypr. Ep. 73. p. 207 210. Conc. Carth. p. 234 239. they stile the Assertors of it Praevaricatores fidei veritatis atque Ecclesiae proditores Men who betrayed the Church and did prevaricate in matters which belonged to Faith and Truth Suffragatores Fautores Haereticorum Men who did cherish and abett Hereticks were Friends to them and Enemies to Christians They add That they who allowed their Baptism did null and evacuate that of the Church and destroyed their own Concil Carth. apud Cypr. p. 230 234 237 238 239 240. that they made themselves partakers with blaspheming Hereticks and did Communicate with them that they did Communicate with other Mens Sins that they were Patrons of Hereticks did plead their Cause against the Church of Christ that they defiled Christians betrayed the Faith and Truth gave up the Spouse of Christ to Adulterers and did act the Judas to her As for their own Doctrine they confidently say Concil Carth. Ibid. p. 230 231 232 241. Cypr. Ep. 73. p. 205. 74. p. 214. That it was Catholicae Ecclesiae Canon Syn. Carthag apud Balsam pag. 588. That it was every where declared in the Holy Scriptures that it was proved by the Divine Law
Whereas the Church declared against Pope Stephen That in this matter of the Rebaptizing Hereticks the various Customs which had obtained were to be permitted without breach of Communion and Christian Peace that the Custom of every Region was to be followed and the obtaining practice to be submitted to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Orders sake that it was to be done or left undone suitably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what should generally be ordered concerning it Hence in all matters of this indifferency and obscurity Ad Amphil. can 1. De unit fidei c. 19. in which saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing plainly is declared we admit that saying of St. Austin That Hereticks must be received as the Church receives them there being as he adds no clear Example to be produced from Scripture either way and with him we acknowledge Contr. Crescon l. 1. c. 33. That the Truth of Scripture is held by us when we do that which doth please the Church because we know from Scripture that God is the God of Order not of Confusion and that in matters of this indifferency that of the Apostle 1 Cor. xiv 33. 1. Cor. xi 16. We have no such Custom neither the Churches of God must cut off farther matter of Contention but then in Articles of Christian Faith we with the same St. Austin say De peccat mer. remiss l. 2. c. 36. Credo quod hinc divinorum eloquiorum clarissima Authoritas fuisset si homo illud sine dispendio salutis ignorare non possit We believe that the Authority of the Divine Oracles would have been most clear had the matter been such of which we could not have been ignorant without loss of Salvation Moreover though St. Austin doth acknowledge that no Example could be produced from Scripture in this Case yet he pretendeth Scripture for the right and lawfulness of the said Practice For saith he That I may not seem De Bapt. contr Donatistas l. 10. c. 6. Tom. 7. p. 379. humanis Argumentis id agere to prove the Right of receiving Hereticks without Baptism only by humane Arguments ex Evangelio profero certa documenta I produce certain proofs out of the Gospel to shew how rightly this was determined by the Church And again having said Ibid. l. 4. c. 7. p. 419. We follow that which the Custom of the Church always held and a plenary Council hath confirmed he adds That bene perspectis ex utroque latere Scripturarum Testimoniis potest etiam dici quod veritas declaravit Tot tantisque S. Scripturarum testimoniis l. 5. c. 4. Divinarum Scripturarum d◠cumentis l. 6. c. 1. hoc sequimur weighing well the Testimonies of Scripture on both sides it may also be said that we follow that which Truth hath declared From whence and many other places of his works it is evident that even in hae obscurissima quaestione in this most obscure Question as he often stiles it he recurrs for matter of Right to Scripture and weighs it in the Balance of the Sanctuary Thirdly § 24 Hence it is evident beyond all doubt that the Church of that Age in which this Controversie happened knew nothing or at least believed nothing of the New Rule of R. H. That in Judges subordinate dissenting all Christians must adhere to the Superior in those of the same Order and Dignity to the major part since all these Africans and Orientals not only take the liberty to dissent from what the Pope and all the Churches which adher'd to him held as Apostolical Tradition but also to condemn it as a thing contrary to the plain evidence of Scripture and to decree the contrary should be observed and practised For had such a Rule been then received and owned by the Church of Christ could all the Christian Churches besides that of Rome have still maintain'd Communion with those Southern and those Eastern Churches who did so resolutely oppose and flatly contradict this Rule Could they have thus condemned Pope Stephen of violating the Churches Peace and unity for acting consonantly to this Rule by renouncing Communion with them who were provided that this Rule be true manifest Schismaticks Could St. Denys of Alexandria have told the Pope he durst not by acting contrary to the Decrees made at Iconium and Synnada provoke those Churches to Contention if doing so had only been to act according to a Rule always received and owned by the Church of Christ Could St. Basil have judged it best for every one to follow herein the Custom of their own Country in opposition to this Rule Could Firmilian have charged the Pope with Schism Could Cyprian and the Council of Carthage have charged him with Tyranny for pressing a received Rule in the whole Church These sure are demonstrations that this pretended Rule is like the rest of Popish Doctrines a Rule with which the Ancient Church of Christ was not acquainted Fourthly Hence evident it is That all the Churches of that Age knew nothing of the Pope's Supremacy nothing of any Obligation laid upon them to conform to the Doctrines Decrees and Customs of the Roman Church and her adherents and lastly nothing of that pretended Law that Synods were not to assemble and make Canons without consulting of his Holiness Since all these Synods made these Canons either without his Knowledge or else in opposition to Unusquisque Episcoporum quod putat faciat c. Ep. 73. p. 210. and condemnation of the Decrees and Customs both of the Pope and Church of Rome and others told him They thought themselves obliged notwithstanding all his Threats to act according to their Sentence and durst not rescind it Had they believed the Pope's Supremacy in that Age would they have declared so freely as St. Cyprian doth Neque enim quisquam nostrum Episcopum se Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit Apud Cypr. p. 229. Apud Cypr. Ep. 75. p. 217 218 225 227 228. for the Liberty of every Bishop to act as he saw fit in this matter and said that he was only to give account to God of his proceedings Could they with the Council of Carthage have esteemed it such a tyrannical Matter for the Pope to act as Bishop of Bishops Could Firmilian have accused him so pertly of Inhumanity Insolence and Boldness in this Case Could he have judged him a downright Schismatick for acting as he did Could all the forementioned Bishops so freely have reproved him and dissented from him and judged it their Duty rather to adhere to the decisions of Provincial Synods than to his Determination Could they have thought themselves obliged to adhere to the Decrees Ubique a S. Scripturis declaratum est Baptisma Haereticorum non esse verum Ep. 7. the Doctrines or Customs of the Roman Church and yet declare as doth St. Cyprian and his Africans That the Decrees and Practice of
such as want the Evidence of Reason to assure us of their Truth of the latter kind is the Tradition that Enoch and Elias are to appear as Christ's Fore-runners at the Day of Judgment § 1. This Tradition is very ancient and found no Contradiction in the Church § 2. It was also the general Tradition of the Jews that Elias was to come in Person before the first coming of their Messiah Ibid. And yet this is not countenanced but plainly is confuted by the Scriptures § 3. The promise in Malachy belongs not to Christ's Second but to his first Advent Ibid. The Elias there promised was not Elias in Person but John the Baptist § 4. The Objections against this Assertion answered Ibid. Two Corollaries 1. That Tradition is not always a sure Interpreter of Scripture 2. That Oral Tradition is not of absolute certainty in matters of Speculation § 5 6. The Tradition of the Superiority of Bishops over Presbbyters may be relied upon because it is strengthened by Reason § 7. So also is the Tradition of the true Copies of Scripture where note 1. That we cannot know the Scriptures are not corrupted from the Infallibility of the Jewish or the Christian Church § 8 9. But we may know from Reason grounded upon Scripture 1st That the Scriptures were committed pure to the Christian Church § 10. 2dly That the immediate succeeding Age could want no assurance of their Purity whilst the Autographae were extant § 11. 3dly That these Records being so generally dispersed could not be then corrupted § 11. 4ly That the whole Church would not and part of them could not corrupt them § 13. 5ly That the Providence of God would not permit them to be corrupted in Substantials § 14. No like proof can be given that the pretended Traditions of the Church of Rome have been thus handed down unto us § 15. The Objection of Mr. Mumford is answered § 16. WE distinguish betwixt Traditions which can be made appear by Reason to be such as ought to be received Dist 8. and which we therefore think our selves obliged to receive and such as cannot by Reason be proved to have derived from the Apostles though they appeared very early in the Church Of the first Nature are the Traditions of the Canon of Scripture of the Copies handed down to us without Corruption in any necessary Articles of Christian Faith of the Observation of the Lord's Day c. Of the Second Order are the Traditions of the Millennary Doctrine of the Appearance of Enoch and Elias the Tisbite as the Forerunners of the Day of Judgment And of Traditions of this Nature we say we have no Ground sufficient to receive them as Articles of Christian Faith or Apostolical Traditions The Appearance of Enoch and Elias § 1 then to resist the Seduction of Antichrist and to be slain by him is delivered thus De Resur Carnis c. 22. Enoch and Helias are saith Tertullian Translated caeterum morituri reservantur ut Antichristum sanguine suo extinguant but they are reserved to die and shed their Blood for the Extinction of Antichrist This saith Petrus Alexandrinus is In Chronico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Apoc. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tradition of the Church That Enoch is to come in the last Days with Helias to resist Antichrist It is saith Aretas unanimously received by the Church from Tradition that Enoch and Elias the Tisbite are to come The Tradition of the Advent of the Tisbite is as old as Justin Martyr § 2 Dial. cum Tryph. p. 268. and hath been constantly believed in the Church from that time till the Reformation that of Enoch's coming with him is as old as Tertullian it generally obtained in the following Centuries and found no Contradiction from any of the Writers of those times and yet I find no ground at all for this Tradition concerning Enoch For the Two Witnesses in the Revelations are not described like Enoch and Elias but like Moses and Elias Rev. xi 6. it being said They have Power to shut Heaven that it Rain not in the Days of their Prophecy which Elijah did and have Power over Waters to turn them into Blood and to smite the Earth with all Plagues as often as they will which we know Moses did but there is nothing in the description of these Witnesses relating in the least to Enoch As for Elias let it be considered First That it was the general Tradition of the Jewish Nation that Elias the Tisbite was to come in Person as the Forerunner of the Messiah of the Jews that he in Person was to Anoint him and make him known unto the People that before the Advent of the Son of David Elias was to come to Preach concerning him This is the Import of the Question of St. Joh. i. 21. Matt. xvij 10. Mal. iv 5. John Art thou Elias and of the Saying of the Scribes Elias must first come and restore all things of the Interpretation of the Seventy Behold I send unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias the Tisbite and of that Saying of the Son of Syrach Elias was ordained for reproofs in their times Ecclus xliij 10. to pacifie the wrath of the Lord's Judgment before it break into fury and to turn the Heart of the Father to the Son and to restore the Tribes of Jacob. And suitably to these Assertions Trypho the Jew declares That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. p. 268. all we Jews expect Elias to Anoint Christ at his coming Secondly Observe That it was the general Tradition of the Writers of the Christian Church even from the Second Century that Elias the Tisbite is to come in person before our Lord's Second Advent to prepare Men for it This Opinion of the coming of Elias In Tetull de resur carn c. 22. Not. in Orig. p. 41. c. 1. tradit tota Patrum antiquitas all the ancient Fathers have delivered saith De la Cerda Constans est patrum omniumque consensu receptissima Ecclesiae opinio It is the constant and most received Opinion of the Church and all the Fathers saith Huetius Constantissima semper fuit Christianorum opinio It was always the most constant Opinion of Christians In Mat. xi 14. That Elias was to come before the Day of Judgment saith Maldonate It is saith Mr. Mede well known Disc 25. p. 48. that all the Fathers were of this Opinion He is to come saith Petrus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Tradition of the Church saith Arethas Caesariensis In Apoc. 11. According to the unanimously received Opinion of the Church And yet if we may credit either the Angel or our Blessed Lord § 3 the Prophecy on which the Jews built this Tradition was fulfilled in John the Baptist And if we may believe the Ancient Fathers they built their Tradition on those words of Christ Elias cometh first and restoreth
the Greek And that their Versions of the New Testament where they vary Graecis cedere oportere non dubium est must yield to the Greek Copies is without doubt St. Jerom in his Epistle to Lucinius saith Ep. Tom. 1. f. 69. b. That he had Translated most of the Old Testament according to the Hebrew and that he had Translated the New according to the Authority of the Greek Ut enim veterum librorum fides de Hebraeis voluminibus examinanda est ita novorum Graeci sermonis normam desiderat For as the Truth of the Books of the Old Testament is to be examined by the Hebrew so is the Truth of the Books of the New Testament to be examined by the Rule of the Greek In his Epistle to Sunia and Fretela he tells them Tom. 3. f. 28. a. That as in the New Testament if at any time a Question arise among the Latins and there is a diversity among the Copies recurrimus ad fontem Graeci sermonis we recurr to the Greek the Original Language in which the New Testament was writ so in the Old Testament if there be a diversity between the Greek and Latin Copies ad Hebraicam recurrimus veritatem Ep. Tom. 3. f. 10. b. we recurr to the Hebrew Verity In his Epistle to Damasus he saith That he had at his command Translated the Four Evangelists codicum Graecorum emendatâ collatione mending the former Versions by the Collation of the Greek Copies it being the desire of Damasus that because the Latin Copies differed he would shew quae sunt illa quae cum Graeca consentiunt veritate which best agreed with the true Copies of the Greek and indeed saith he If we must trust to the Latin Copies let them who think so say to which for they are almost all different one from the other surely the Scripture of the New Testament being writ in Greek when that differs in the Latin Tongue uno de fonte quaerendum we must have recourse to the Fountain Now by the way they who speak so expresly of the Hebrew and the Greek Verity by which the truth of the Latin Copies is to be examined shew that the Decree of Trent that the vulgar Latin Sess 4. pro Authentica haberetur should in all Readings Disputations Preachings and Expositions be received as authentick and that no Man should dare under any pretence to reject it agrees with Antiquity after their usual manner by way of Opposition and flat Contradiction to it though in this matter I confess they are the more excusable seeing as Espenceus saith In 1 Tim. c. 3. it rendred any of the Latins suspicious to know Greek and it was almost Heretical to know the Hebrew Tongue And as Melchior Chanus doth inform us The School-men for Four hundred Years Loc. Com. l. 2. c. 12. p. 108. retained only the Latin Edition quippe linguae Graecae Hebraicae non habuerunt peritiam because they had no skill in Greek or Hebrew Thirdly § 10 That the Books of the New Testament have been handed down unto us uncorrupted in the necessaries and substantials of Christian Faith and Manners we conclude from Reason grounded upon matter of Fact delivered and testified by the Doctors of the Vniversal Church and we receive them as such from the rational Evidence which Tradition affords in this Case Whence we collect 1. That the Apostles and Holy Spirit which did assist them in inditing of this Canon for the Church's use could not be wanting in causing them to be transmitted to those Christians for whose use they were indited because they could not be wanting to pursue the end for which they were endited Besides that they were actually thus committed to them is the Tradition of the whole Christian World which owned and cited read and received them for such from the Apostles Days as is apparent from the Epistles of Clement Polycarp Ignatius and others who were contemporary with the Apostles and from the works of Justin M. Irenaeus and many others of the Second Century They were read also by the Jews as Trypho doth confess and by the very Heathens at the invitation of the Christians For our Doctrines and Writings saith Justin M. Apol. 1. p. 52. Apol. 2. p. 7. are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Men are permitted to read and if you will vouchsafe to look into them you may learn these things for we do not only read them our selves Ibid. p. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we bring them to you to peruse knowing that they will be acceptable to all that read them Apol. c. 31. We our selves do not suppress them saith Tertullian and many Accidents do put them into the Hands of Strangers They were attested to by the Sufferings of the Primitive Christians who rather chose to suffer Death than to deliver up these Books which Sufferings they could have no Temptation to endure besides their full Conviction that they were as they always stiled them Passio S. Felicis saepius Deifici libri Scripturae deificae Books which instructed them to lead a Divine Life and which their Persecutors could have had no Temptation to suppress and burn had they not known them to have been the Records of the Christian Faith with which their Faith must live or perish Moreover they contained things of the highest moment and which it was their chiefest interest to be well assured of they being the sole Ground and matter of their support under their sharpest Trials and of their future Hopes and therefore Writings they were concerned to get and hear and read and keep Add to this that they very early were translated into other Languages into the Syriack by apostolical Men saith the Tradition of the Eastern Churches by Men of great Antiquity who lived before the Canon was established as is apparent from their neglecting to translate the controverted Books of the New Testament into the Latin and other Languages Praeleg in Bibl. polyglott 13. p. 91. saith Bishop Walton From the Beginning as we may rationally conjecture seeing the Church of Rome and other Churches which understood not Greek were founded in the Apostles Days or quickly after nor could it rationally be supposed that they were without the Scriptures long Especially if we consider That it was part of their Lord's day Exercise saith Justin Martyr Apol. 2. p. 98. to read the Writings of the Apostles As for the Books themselves we find them mostly written to whole Churches Nations 1 Cor. i. 1. 2 Pet. i. 1. or the whole World of Christians To all that called upon the Name of our Lord Jesus Christ in every place who could not easily have received them had the Apostles by whom they were at first converted given no sufficient indication of them They were Books which could not have been spread abroad as they were in the Apostles Names whilst they were living unless the Apostles had endited them
by Jew and Gentile Heretick and Orthodox even in those times in which and in those places where they first appeared and by those Persons who immediately before received others as the true and genuine Copies of the Word of God. Lastly § 14 That these Records of the Will of God have not been so corrupted as to cease to be a certain Rule of Faith and Manners we argue from the Providence of God inducing us to judge that the Books thus delivered to us by the Church as genuine are truly so for nothing seems more inconsistent with divine Wisdom and Goodness than to inspire his Servants to write the Scripture as a Rule of Faith and Manners for all future Ages and to require the Belief of the Doctrines the practice of the Rules of Life plainly contained in it and yet to suffer this divinely inspired Rule to be insensibly corrupted in things necessary to Faith or Practice who can imagine that God who sent his Son out of his Bosom to declare this Doctrine and his Apostles by the Assistance of the Holy Spirit to indite and preach it and by so many Miracles confirm it to the World should suffer any wicked Persons to corrupt and alter any of those terms on which the Happiness and Welfare of Mankind depended This sure can be conceived Rational by none but such as think it not absurd to say That God repented of his good Will and Kindness to Mankind in the vouchsafing of the Gospel to them That he so far maligned the good of future Generations that he suffered wicked Men to rob them of all the benefit intended to them by this Declaration of his Will. For since those very Scriptures which have been received for the Word of God and used by the Church as such from the first Ages of it pretend to be the terms of our Salvation Scriptures indited by Men commissionated from Christ and such as did avouch themselves Apostles by the Will of God and his Command for the delivery of the Faith of Gods Elect and for the knowledge of the Truth which is after Godliness in hopes of Life eternal they must be what they do pretend to be the Word of God or Providence must have permitted such a Forgery as rendereth it impossible for us to perform our Duty in order to Salvation for if the Scripture of the New Testament should be corrupted in any essential requisite of Faith or Manners it must cease to make us wise unto Salvation and so God must have lost the end which he intended in inditing of it Again when we consider that in the Jewish Church the Scriptures were until the coming of Christ in very corrupt Times and amongst very corrupt Persons preserved so entire that Christ sends the Jews to them to learn Religion declares that they have Moses and the Prophets and both our Lord and his Disciples confuted and instructed the Scribes and Pharisees and Jews out of them without the least intimation of any corruption that had happened to them we have still greater reason to judge the New Testament sincere since we cannot rationally suppose Providence less careful of the New Testament than of the Old. If against this Argument it be Objected Object that we find by the Citations of the Ancients and by Old Manuscripts that there was a difference betwixt their Copies of the Scripture and those we now use I answer 1. That this is no certain Argument of any such difference seeing the Citation of the Ancients might differ thus by the failure of their Memory it being frequently their Custom to cite the Scriptures from their Memory without inspection of the Book moreover we find by Ocular Demonstration that these various Lectures make no considerable variation in matters of Faith or Manners or if one Text which asserts a substantial Doctrine be variously read so that the matter is thence dubious there are others which assert it without that Variety If then no Writing whilst the Apostles lived could pass for Apostolical and yet destroy or contradict the Faith they taught if their immediate Successors could not be ignorant of what the Apostles committed to them to be read and taught us the Records of their Faith and Doctrine nor would they be induced to deliver that for such which they believed not to be so if neither they could universally conspire to effect this thing nor can it rationally be thought that Providence would suffer them to do so 'T is morally impossible these Writings should be forged or corrupted in matters of Concern or Moment If therefore Mr. § 15 M. will make good his Assertion that they have the same means to shew that their Traditions are true that is truly descended from the Apostles that we have to shew the Copies of the Scripture which we use are not corrupted in substantials he must first own what we have proved of these Copies to be true of his Traditions viz. That they cannot be proved to be true from the Infallibility of the Church and that in any doubt concerning the Truth of them we must have recourse to the Original and Fountain of Tradition not to the Judgment of the present Age as in the proof of the true Copies all Parties are agreed that we must have recourse to Ancient Manuscripts And to the Fountains of the Greek and Hebrew Secondly He must shew what we have done touching the Scriptures concerning his pretended Traditions viz. That these Traditions were owned cited read and received as Apostolical Traditions from the Apostles Days that Jews and Heathens were acquainted with them that they were attested to by the Sufferings of the Primitive Martyrs that they were such as the Apostles desired to leave in writing and which they did so leave according to the Will of God and consequently were not oral Traditions that they were universally acknowledged and consented to by Men of different perswasions preserved in their Originals to succeeding Ages transcribed by Christians for their private and their publick use esteemed by them as their Digests and as deifying Traditions believed by all Christians to be divine and as the Records of their Hopes and Fears that they were carefully sought after and riveted in their minds and constantly rehearsed in their Assemblies by Men whose work it was to read and preach them and to exhort to the performance of those Duties they enjoined that they were frequent in the Writings and often cited in the Confessions and Apologies the Comments Homilies Discourses and Epistles of the Ancient Worthies as also in the Objections of their Adversaries to whose view they still lay open And lastly he must prove they were Traditions which the good Providence of God was as much concerned to keep entire and uncorrupt as to preserve those Scriptures so which by the Will of God were written to be the Pillar and Foundation of the Christian Faith and when we see this task performed we shall be more enclined to admit of the pretended Traditions
corbonam omnino non respicis De opere eleemos p. 203. as their Wants require Saint Cyprian also taxeth the Omission of this Duty on the Lord's day as a Fault in Rich and able Persons saying Thou art Wealthy and Rich and thinkest thou that thou observest the Lord's day who dost not at all respect the poor Man's Box Thirdly All the Ancient Commentators on this Place both Greek and Latin unanimously interpret this of the Lord 's day Ambrose and Primasius among the Latins Chrysostom Theodoret Oecumenius and Theophylact among the Greeks Secondly Observe that no good Reason can be given why the Apostle should limit the Collections of the Churches of Corinth and Galatia to the first day of the week but this That this day was appointed for the Worship of our Lord and so more fit for the performance of those Duties which concerned his distressed Members in those Times for as the works of Charity and Mercy are proper Duties of this day so doth this day contain a special motive in it to enlarge their Charley it being the day in which they were begotten to a lively Hope through the Resurrection of our Saviour and in which they constantly in those times participated of his precious Body and Blood and therefore having then received spiritual Things so plentifully from Christ must be more ready to impart of their temporals to his needy Servants Thirdly Observe that should the Text be rendered thus Let every one lay up against the first day of the week there would be some good reason for that Precept provided that it were a day appointed for the Service of Christ and the Assemblies of all Christian People for meeting thus together on that day they might then bring to the Assembly what they had treasured up against that time and then put it into the publick Bank as the Custom was in the first Ages of the Church and that they did so here at Corinth seems highly probable from the design of the Apostles Precept for he exhorts them to have their Charity ready that there might be no need of a Collection when he came whereas if they had kept their Charity in their own hands and not put it into the publick Stock there would still have been need of a Collection at his coming 2dly The Apostle might command to lay it up against that day to be then offered to the Lord because our Charity to his distressed Members is an Odor of a sweet smelling Savour Philip. 4.18 Act. 10.4 a Sacrifice well-pleasing to God a Duty fitly joined with our Prayers that so they may come up together as a memorial before God. Since therefore whether we translate the word 's upon the first day of the week or against the first day of the week no reason doth appear why Saint Paul should pitch upon that day had it not been the day of their assembling together the day on which they met to serve the Lord Christ we ought in reason to conclude it was so And if for the performance of this Work of Charity on the Lord's day Saint Paul thought fit to give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or special Order can we suppose the day it self should be observed without appointment of the said Apostle or others of like power with him especially if we consider that Clemens the Contemporary of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Cor. §. 40. doth inform us That our Lord commanded our Oblations and Liturgies should be performed at times appointed and not disorderly but at those very times and seasons which he had ordained and thence concludes That they who offer their Oblations in those appointed Seasons are blessed and acceptable to God and that because they act agreeably to the Commandments of their Lord for if Christ himself gave Laws for the time when and the persons by whom he would have divine Offices performed as Clemens here doth plainly teach there is little doubt to be made but the Lord's day was his own Ordinance and if as he there adds These things were defined by his Sovereign Counsel that all things being done religiously according to his good Pleasure might be acceptable in his sight it follows that this time could not Religiously have been set apart for his Service or have been acceptable to him had it not been appointed by the Counsel of his Will so that although this Text doth not expresly command that the first Day of the Week should be observed as the Christians weekly Festival yet if we join with it the uniform Practice of the Primitive Church then and ever since they jointly prove that the first day of the Week was the weekly Festival of Christians at that time and strongly do imply or suppose that before this Apostolical Ordinance for these Collections on this Day there was another for the observation of the day it self for how could it have happened that all the Apostolical Churches throughout the World should from the beginning have accorded to make this day a weekly Festival unless they had been directed thus to do by the Apostles themselves by whom they were at first converted to the Christian Faith and with that Faith received this Institution 3dly We have another Scripture Act. xx 7. § 3 which fairly seemeth to conclude that the Apostles and the Christian Church did then observe this day and meet for the performance of Religious Worship on it for there it is expresly said That upon the first day of the Week when the Disciples came together to break Bread Paul preached unto them Where Note 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the week was certainly the Lord's day as hath already been made manifest 2. Observe That on this day the Disciples were not summoned extraordinarily to come together that Saint Paul did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them together as he did the Assembly of the Elders of the Church v. 17. but the Disciples were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 met in their Synaxis or Assembly the Text informs us That Saint Paul carried with them seven days and in none of them have we any mention of an Assembly to this purpose but only on the first day of the week 3. Observe That they then met together to break Bread which Phrase doth signifie the sacred Action performed in celebration of the Holy Sacrament which 't was the Custom of the Primitive Christians to receive in all their Church Assemblies on the Lord's day 1 Cor. xi this the Apostle intimates when he complains of his Corinthians That they came together for the worse because when they came together in the Church there were Divisions among them so that they did not eat together of the Table of the Lord. Now thus to come together in one place saith he is not to eat the Lord's Supper i. e. it is not so to do it as the sacred Action ought to be performed this therefore when they came
the Lord's Day had been of the same nature we may suppose the Apostles would not have failed to inform the Christian Churches That this was their own Constitution not the Lord 's which since they did not we may presume that they in this as well as other things did only what they received from the Lord. And lastly the Apostle doth command the Christians to observe the Traditions which they had received 2 Thess 2.15 whether by Word or by Epistle and therefore must command them to observe that day which by Tradition from the Apostles was certainly delivered to them But against these Arguments it is Objected Object That we read in Scripture of many things ordained by the Apostles which are now laid aside viz. The Kiss of Charity the Love-Feast the Anointing with Oil the abstaining from things strangled and from blood and therefore cannot rationally conclude the Lord 's day ought to be observed perpetually and unalterably because it was ordained by those Apostles who were assisted by the Holy Ghost To this I Answer Answ That Apostolical Constitutions which concern the whole Church must be esteemed invariable and perpetual if they have these Conditions First That they were made upon such Grounds and Reasons as equally concern the whole Church of all Ages and there hath happened since no alteration of Circumstances which made it reasonable then to observe what now we have no Reason to perform v. g. The Anointing of the Sick was a Ceremony annexed to the extraordinary Gift of Healing which ceasing this Appendix of it ceased with it not by any repeal of the Church but by expiration as all the Constitutions of Saint Paul touching the use of Tongues did with the failure of that Gift The Law which obliged the Gentile to abstain from things Strangled and Blood was designed only to avoid offending the weak Jew there being therefore none such now nor any hopes remaining of their Conversion by this Abstinence that Law must cease not by a positive repeal but by cessation of the Cause or Reason of it according to those known Rules Sublatâ causâ tollitur effectus ratio legis est lex Take away the Cause and the Effect ceaseth Secondly When they are not about some lesser Ceremonies or Circumstances which in tract of time may become subject to abuse and hindrance to a greater good and for that reason may be dispensed with and abrogated by the Church by virtue of that general Rule of doing all things to Edification but about Matters of great Moment such as concern the Service of our Great Master and the time to be set apart for the performance of it For Instance touching the Kiss of Charity all that Saint Paul or Peter have delivered concerning it is this That some times or other Christians should testifie their mutual affection to each other by a Kiss and that this Kiss be not a wanton or dissembling one but an Holy one or a true Kiss of Charity and in this sence 't is still continued among Christians Moreover 't is of it self a thing indifferent and only good as 't is an indication of true Charity and therefore is equivalently continued by all Acts of Christian Charity The Love Feasts were designed for the Refreshment of the Poor by what the Rich brought to the Holy Sacrament to be eaten by them at that Feast of Love and since it after happened through the looseness of Christians that great Disorders were committed in those Feasts they being made occasions not of Divisions only but of Intemperance and Drunkenness they were universally disused in the Fourth Century and converted into a more unexceptionable Charity to be distributed among the Poor according to that never failing Rule That where the abuse is greater than the use of a Ceremony if the intended use may be obtained other wife Abusus tollit usum the abuse makes it reasonable to cease the usage of that Rite Thirdly If they have been universally neceived through the whole Christian World from the Apostles times unto our daies not that the neglect of this Observation by any Church in any Age or Ages could have rendered this Ordinance invalid or not obliging to Posterity but because the continuance of it from the time of its first Practice or Institution to this present moment is a just Presumption that all Christians have been always satisfied and well assured of their Obligation to comply with it and that no Christians can have any cause to vary from it Now all these three particulars here meet For 1. This Christian Festival hath always been observed in all place◠and throughout all Ages of the Church 2. It was observed by all Christians for these very Reasons 1st That as the Jews by Observation of the Sabbath professed to own the Lord of the Creation for their God and themselves to be his Servants so they by Observation of the Lord Christ might own him as their Lord and Master who was the Lord of the New Creation 2dly As they observed their Sabbath in Commemoration of the Blessings procured to them by the Creation so the Christians observed the day of our Lord's Resurrection in thankful Remembrance of the inestimable Blessings procured and consigned to them by it Non Dominicum diem timerent enim ne Christiani viderentur Now sure this solemn Act of owning Jesus for our Lord on which account Tertullian says The Heathens feared to observe the Lord's Day is a Duty of the highest moment and surely the Blessings partly purchased partly confirmed to us by our Lord's Resurrection must as well deserve a day to be employed in solemn and in grateful commemoration of them as the Mercies which the Creation did conferr upon Mankind and so this Constitution must be concerning Matters of great Moment And 3dly These are never failing Reasons and such as render it as necessary now to observe this day and will do so for ever and no Man ever can refuse the Observation of this day without being careless to own Christ for his Lord or to return Thanks for the Benefits of his Resurrection or without opposing yea condemning the Wisdom of the Apostles and the whole Christian World to this very day Moreover This Assertion is confirmed by the concurring suffrage of the Ancient Fathers for Justin M. Apol. 2. p. 99. speaking of the Observation of this day saith That our Lord arising from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De laudibus Constant p. 664. Eusebius saith That Christ hath prescribed to all the Inhabitants of the World by Sea and Land that coming together into one place they should celebrate as a Festival the Lord's day In time past saith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sement p. 1060. the Sabbath was of great account which Solemnity the Lord translated to the Lord's day nor do we set light by it without his Authority In a word So Athanas Serm.
de Resurrect Tom. 2 p. 277. Ambros Ep. 83. Psalm 118.24 the Fathers generally apply that Passage of the Psalmist This is the Day which the Lord hath made let us be glad and rejoice in it to the Lord's day as made or Instituted by the Lord and Consecrated or Sanctified by his Resurrection Others of them say That the Observation of the Lord's Day was an Apostolical Tradition and that they kept it as an Holy Day Hesuch in Levit c. 9. Leo. Ep. 11. Ed. Quesnel p. 436. Apostolorum sequentes traditionem following the Tradition of the Apostles The Apostles and Apostolical Men having decreed Dominicum diem religiosâ solennitate habendum That the Lord's day was Religiously to be celebrated And surely it is enough to satisfie all Conscientious Christians in the Observation of this Day that it was consecrated to the Service of our Lord either by Christ himself or his Apostles and as such hath been celebrated ever since by the perpetual practice of the whole Church Catholick especially if we consider what excellent Names these ancient Observers of it have ascribed unto it and what great Dignities they have put upon it calling it the Queen of Days the Princess and the Principal of Days a Royal Day higher than the highest the first Fruits of the Days whereas had they conceived it only an humane Ordinance it could not have deserved these Titles above other Daies ordained by the Church In fine how dangerous it is to say That the publick Exercise of Christian Religion should depend upon so weak a Foundation as humane Authority which may alter its own Constitutions and is subject to manifold Errors I leave to the prudent and judicious Reader to consider Let then the Romanists shew three Texts of Scripture expounded constantly in that sence by the whole Church § 6 which confirms any of their Doctrines let them shew us the Names of any of those Practices of theirs which we condemn in Scripture and the Fathers of the first Centuries let them give clear evidence from their Writings that such Practices were received in the Apostles daies throughout the Christian World no Church no Christian Writer ever excepting against them or mentioning them as newly introduced Customs let them shew us plain Expressions from them declaring that they were instituted either by Christ or his Apostles and that they practised them Illorum sequentes traditionem in compliance with their Tradition and then we shall no longer question or condemn them Having thus Answered Mr. M ' s. Argument against the sufficiency of the Scripture from this Head I retort it thus That is necessary to be done to Salvation § 7 which left undone Pag. 204. causeth Damnation but the observation of the Sunday commanding the abstaining from all servile Works if neglected or left undone brings Damnation therefore to observe in this manner the Sunday is a thing necessary to Salvation and yet this point is so far from being clearly put down in Tradition that standing meerly to the sole judgment of it we can clearly shew more Declarations for the lawfulness of working on the Sunday than for the unlawfulness thereof The Canon of the Council of Laodicea only saith Can. 29. That Christians shall rest on the Lord's Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they can well knowing that it was not possible for many of them so to do some of them being Servants to Pagan Masters some condemned to labour in the Mines and toil in Gallies when their Lords required them and yet we find not in all Ecclesiastical History those Christians ever then refused to labour upon this account and therefore Balsamon upon this Canon saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not enjoin this as a thing necessary but added If they could let them do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if any one work on the Lord's day out of Poverty or any other necessity he will not be condemned And Zonaras on the same Canon adds That the Civil Law commands all without excuse to rest upon the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting Husbandmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it permits them to work on the Lord's day provided that they find no other day so fit foâ— their work That which he saith touching the Civil Law Cod. Just l. 2. Cod. de feriis is evident from that Law of Constantine where commanding all men to rest on the Lord's day he excepts Rural Labours in which delay may be very prejudicial to them Enchirid Tit. 4. which Law Hermenopulus gives us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Lord's day and other Festivals let the Judges and others rest excepting only Husbandmen and none of the Fathers of the Church living in those daies or in the following Centuries reproved these Laws or spake any thing to signifie that they esteemed them Prophane Epitaph Paulae ad Eustoch f. 64. On the contrary Saint Jerom tells us That Paula with all the Virgins and Widows that lived at Bethlehem in a Cloyster with her repaired to the Church on the Lord's Day Aâ—que inde pariter revertentes instabant operi distributo and returning thence they all fell to their work and made Clothes for themselves or others And lastly § 8 let it be observed that though I verily believe this day to be of Divine Institution and jure positivo to be observed yet am I far from thinking that it is necessary to Salvation so to do and much less to abstain wholly from working that day or that if any Church should rather think it fit to keep another day in Honour of our Lord or that if any Christians should think as some of the Ancient Fathers seem to have done that under the Gospel Dispensation there was no difference of daies but that the Christian should observe every day as a Spiritual Sabbath they should be damned or even Unchurched for that Opinion And therefore this is like unto most other Instances urged by Mr. M. impertinent and such as reacheth not unto the Question viz. Whether the Scripture be deficient in any thing that 's necessary to be believed or practised to Salvation To proceed to the Second Question touching our Freedom from any Obligation to observe the Sabbath injoined in the Fourth Commandment I say that though Tradition seems not sufficiently to do it Scripture affords sufficient Evidence that the Observation of the Seventh day from the Creation was only a ceremonial Precept and therefore not obliging to the Christian that is the Observation of the Seventh day from the Creation as a day wholly to be set apart for rest from bodily Labour according to the Fourth Commandment was not enjoined by a Moral Law or by a Law commanding what is naturally good antecedently to the Command of the Lawgiver or which can be resolved into any Principle or Dictates of the Law of Nature imprinted in Mens Hearts at the Creation but that it was a Law which only
obtained in that Church we find them got into their Rituals and Books of S. Offices Their Councils do consult about them make Canons and Decrees in favour of them Having then so frequent mention of these matters in the Councils Liturgies the Canons and the Constitutions of the Western Church in these last Ages why is it we have nothing of them in the Canons or Constitutions Apostolical or in the Code of Canons of the universal Church or of the Church of Africk where we have so frequent mention of all the other received Practices and Customs of the Church when Tertullian sets himself on purpose to enumerate those things which had obtained in the Church De Cor. c. 3. Traditionis titulo consuetudinis patrocinio under the specious Titles of Custom and Tradition why is it that he doth not mention one of these Romish Practices De Sp. Sancto c. 25 27. When St. Basil if that be his Work which bears his Name doth professedly discourse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten Customs which had obtained in the Church why is he wholly silent as to all these practices if equally owned by the Church as Apostolical Surely these things give us just reason to suspect that they were not acquainted with them and knew nothing of them Again had they the Evidence of Tradition § 2 that those points of Faith which in their Councils have been established and imposed upon us under an Anathema were handed down unto them from our Lord's Apostles had the Apostles and their Successors still taught all Christians the Doctrine of Concomitance and the sufficiency of one Species to make an entire Sacrament and to conveigh the whole benefit of the Sacrament Of the necessity of the intention of the Priest to make a Sacrament Of the number of the Sacraments that they are neither more nor less than Seven Of Marriage that it is a Sacrament properly so called and that by virtue of our Lord's Institution Of the Transubstantiation of the Bread and Wine into the Body and Blood of Christ Of the Oblation of a true propitiatory Sacrifice for the Dead and Living in the Mass Of a Purgatory or place in which the Souls of Pious Men do suffer Punishment and from which being afterwards relieved by the Prayers and good Works of the Faithful upon Earth they go to Heaven before the Day of Judgment had they informed all Christians That a Power of Indulgences is left by Christ unto his Church That Saints departed are to be Invoked and Images to be Venerated That the Church of Rome is the Catholick Church the Mother and Mistress of all Churches and That the Pope is the Vicar of our Lord Jesus upon Earth and that without the Belief of this Faith Salvation cannot be obtained and consequently never was obtained by any Christian I say had all these Articles descended to them from the Apostles through all Ages of the Christian Church they must be as notorious as any which have thus descended and which we can run up from Age to Age till we come to the Apostles For Instance they must have been as obvious to be found in all the Writings of the Fathers as the Tradition of the Apostles Creed the Canon of the Scripture the Writing of the Four Evangelists c. They also must have been as diligently taught as frequently inculcated as those things were as being no less necessary to Salvation than any Doctrine contained in the Scriptures or in the Creed of the Apostles We must have met with them in all their Summaries of Christian Doctrine of Ecclesiastical Doctrines and their Discourses writ on purpose to instruct others in the Articles of Christian Faith they would have been inserted into their Creeds as other necessary Articles were taught their Catechumens required of their Clergy at their admission to Holy Orders sent by their Patriarchs and Bishops in their circular Letters included in the Paschal Cycles as were the Rule of Faith the Christian Symbol and yet by diligent perusual of all these we can find no such matter in the Creeds Enchiridions Compendiums of Christian Doctrine the catechistical Discourses the Treatises of Faith and ecclesiastical Doctrines so frequent in the Writings of the five first Centuries and therefore have good reason to believe they were not then received or owned as Articles of Christian Faith. The Wisdom of the present Church of Rome yields a strong confirmation of this Argument for since their latter Councils have defined these Articles we find them Inserted into her Creed and her Trent Catechism contained in all the Writings of her Doctors touching the Articles of Christian Faith and of ecclesiastical Tradition required to be believed professed and taught by all her Clergy What therefore shall we think of all the Fathers of the five first Centuries was it out of want of love to Souls or care of their instruction in the necessary Articles of Christian Faith that they were wholly silent in these matters Why then may we not fear that they neglected to hand down unto Posterity other necessary Articles of Christian Faith Or was it out of ignorance that they were then necessary how then came Romanists to know by Tradition that they are necessary now Or if they wanted neither knowledge to discern all necessary Articles of Christian Faith nor will nor care to teach all they conceived to be such must it not follow that those Articles which in their numerous Discourses and Instructions on these Subjects are not so much as touched upon were not then owned as necessary Articles of the Christian Faith and therefore ought not now to be imposed or received as such Add to this § 3 that the Fathers of the first Ages were very careful and concerned to preserve the Traditions of the Apostles truly so called or so esteemed by them and to commit them unto writing to be the Testimonies of their Faith against the importunity of Hereticks to whom it was peculiar for the three first Centurtes to refuse tryal by the Scriptures only and to pretend unto some secret Traditions not contained in the Scriptures For the Great Ignatius going to his Martyrdom confirmed the Churches he arrived at with his Discourses requesting them in the first place to avoid the Heresies which were then springing up He exhorted them also Lib. 3. c. 35. saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand firm to the Tradition of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the greater certainty he having testified concerning it thought necessary to leave in writing and so endited his Epistles Papias Ibid c. 38. often naming the Apostles saith the same Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts down their Traditions And Polycarp saith Irenaeus not only testified what was the truth which he received from the Apostles and by that testimony converted many of the Hereticks but he also writ an Epistle to the Philippians from which they who are willing and desirous of
general Postea per dei voluntatem in Scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum Iren. lib. 3. cap. 1. the Fathers do expresly say declaring That the Apostles first preached the Gospel and afterwards by the Will of God delivered the same Gospel which they preached to us in the Scripture to be for future Ages the Pillar and the Ground of Truth The Marcionites owned the Writings of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. contra Marcion p. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but rejected the Evangelists St. Matthew and St. John. Against them therefore Origen doth in the person of Eutropius dispute after this manner Did these Apostles preach the Gospel with writing or without writing what they preached Marc. Without writing Eutrop. Is it probable they preached Salvation only to them that heard them and had no regard to them that were to come after as must be supposed if they writ not that Doctrine of Salvation which they preached for those things which are spoken and not written do presently vanish St. Austin is express for the same Doctrine for having told us That our Lord Jesus according to the saying of St. John Did many things which were not written He adds Tr. 49. in Joh. Tom. 9. p. 355. Electa sunt autem quae scriberentur ea quae saluti credentium sufficere videbantur That they chose out of them those things to be written which they conceived sufficient for the Salvation of Believers Quicquid enim ille de suis factis dictis nos legero voluit hoc scribendum illis tamquam suis manibus imperavit De consensu Evangelist lib. 1. cap. 35. Again He saith the same St. Austin who sent the Prophets before his descent sent also the Apostles after his Ascention of all whom he was the Head wherefore it must not be said that he writ nothing seeing his Members writ that which they knew by the Dictates of their Head for whatsoever he would have us read concerning what he did or said he commanded his Apostles as being his Amanuenses to write down Now seeing all they were to teach was only his Sayings and Commands they who stood thus engaged to write all that he would have us read of his Sayings must write all that was needful to be known in order to Mens Salvation for all this sure the Saviour of the World would have us read all this 't was therefore necessary for them to write that we might read Because that Heresies would afterwards break in upon the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Proem in Matth. and the Manners of Christians would be corrupted saith Theophylact it pleased the Apostles to write the Gospels that from thence being taught the Truth we might not be perverted by the Falshood of Heresie nor be corrupted in our Manners Now sure what is sufficient to preserve us from Heresie in Doctrine and from Corruption in Manners must plainly and fully contain all things necessary to be believed that we may not be Hereticks and to be done that we may not be wicked To proceed to the particular accounts the Ancients give us of the inditing of every Gospel in particular § 2 Eusebius informs us of St. Matthew that the Tradition was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 3. c. 24. That he was necessitated to write for having first preached to the Hebrews as he was about to go to others commiting his Gospel to writing in his own Language he supplied by writing their want of his Presence from whom he went. St. Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Matth. Hom. 1. pag. 3. They had it by Tradition that the believing Jews desired St. Matthew to leave those things in writing which he had delivered by word of mouth to them and that in compliance with this request he writ his Gospel in the Hebrew Tongue Sicut referunt Matthaeum conscribere Evangelium causa compulit talis cum facta fuisset in Pal. persecutio ut carentes forte doctoribus fidei non carerent doctrina petierunt Matthaeum ut omnium verborum operum Christi conscriberet eis Historiam ut ubicunque essent futuri totius secum haberent sidei statum Praefat. The Author of the imperfect Comment on St. Matthew who passeth under the same name delivereth the Tradition thus That St. Matthew was compelled to write his Gospel upon this account That when a grievous Persecution arose in Palaestin so that they were in danger to be separated from each other that wanting Teachers they might not want the Doctrine of Faith they desired Matthew to write for them the History of all the Words and Works of Christ that so wherever they should be hereafter they might have with them totius fidei statum the whole form of Faith. The Tradition concerning the Gospel of St. Mark runs thus That when the Hearers of St. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 2. c. 15. Peter had been illuminated by his Doctrine They were so affected with it as not to be contented with hearing of it all at once or with the unwritten Teaching or oral Tradition of the heavenly Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. but with all manner of Exhortations did entreat St. Mark the Follower of St. Peter that he would leave them in writing a digest or memorial of the Doctrine delivered to them by word of Mouth and that they never ceased till they had obtained their requests and that thus they were the causes of writing the Gospel of St. Mark This Eusebius relates from the Tradition of Clemens of Alexandria and Papias Bishop of Hierapolis The words of Clemens he gives thus Clemens in the same Book puts down the Tradition of the ancient Presbyters touching the Order of the Gospels which is to this effect Peter preaching the Word publickly at Rome and speaking the Gospel by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 6. c. 14. many that were present intreated Mark to write what he spake as being one who had long followed him and remembred the things spoken and that thereupon Mark having writ the Gospel gave it to those who desired it And of the same Mark Papias saith Euscbius relates That he took especial care to say nothing that was false and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. c. 38. to leave nothing out of his Gospel he had heard from Peter Moreover Eusebius farther informs us from the same Authors that St. Mark going afterwards to Alexandria preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 2. c. 16. the Gospel which he had written And that the first Successors of the Apostles leaving their Countries did the work of Evangelists to them who had not as yet heard of the Christian Faith to whom they preached Christ and delivered the Writings of the Holy Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
laying this only in those places as the Foundation of the Faith and so going on to other Countries to convert them and surely then the Successors of the Apostles did not doubt but that these Gospels did with sufficient fulness and perspicuity contain the necessary Articles of Christian Faith. Thirdly Of St. Luke the Follower of St. Paul Lucas quod ab illo praedicabatur Evangelium in libro condidit l. 3. c. 1 Irenaeus informs us That he writ in a Book that Gospel which was preached by him he adds That St. Paul neglected not to teach the whole Counsel of God Cap. 14. and that St. Luke neglected not to write what St. Paul had taught and thence inferrs against the Hereticks that they could not pretend to know what was not taught by Paul or was not written by St. Luke Fourthly St. John saith the Tradition of the Ancients was importuned by all the Asiaticks and by the Embassies of many others to write his Gospel and his great care in Composing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 51. §. 6. Theoph. proem in Joh. say they was to speak of those necessary things which they had pretermitted who writ before him or of the Deity of Christ which Ebion Cerinthus and other Hereticks denied and the other Evangelists had not so fully spoken to The Martyrology of Timothy Bishop of Ephesus adds That the other Evangelists were brought to him Apud Phot. Cod. 254. p. 1403. containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The salutary Passion the Miracles and Doctrines of our Lord and that he digested them in order and added his own to them Here then from this Tradion it is plain and obvious to observe First § 3 That it was constantly supposed and looked on by all Christians as a thing most certain that to preserve a Doctrine safe unto posterity to keep it sure and certain 't was not sufficient for them to hear it by the Ear or to receive it by Tradition though from the mouth of an Apostle but that 't was requisite in order to that end that what they heard should be committed to writing that so it might be both to them and others the Pillar and the Ground of Truth Why else do they declare that those things which are only spoken and not written quickly vanish and thence inferr That if the Evangelists intended the Salvation of Posterity they must have written what they preached Why do they say it was necessary for the Apostles when they were about to leave their Converts to commit what they taught in writing to them Why was it that they could not be contented Euseb Hist Eccl. l. 2. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the unwritten teaching of the divine Doctrine or in the Romish phrase with the infallible way of oral Tradition but did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire with all earnestness St. Mark to give them a Digest or Memorial in writing of that Doctrine they had received by word of mouth And why was Peter so delighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this desire of the Christians which was a plain renouncing of oral Tradition and a preferring of the written word before it Secondly Hence it is obvious to observe That oral Tradition being thus subject to failure and miscarriage the Wisdom of our God and Saviour thought fit that what was preached by the Apostles should be committed unto writing that it might be unto posterity the Pillar and the Ground of Truth Hence Lib. 3. c. 1. saith Irenaeus they by the Will of God writ the Scriptures for this end They saith St. Austin writ what they knew by the dictates of their Head. He commanded the Apostles to write and what things should be written were chosen doubtless by the Holy Ghost whose Pen-men the Apostles were Proem in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the pleasure of Christ or his Apostles saith Theophylact that the Gospel should be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christians being taught the Truth from them might neither be perverted by Heresies or corrupted in manners Thirdly Hence also it is evident That the things chosen by our Lord and his Apostles and by the Holy Spirit to be written were such as seemed to their Wisdom sufficient for the Salvation of Believers that they contained all which our Lord would have us read concerning what he did or said all that truth which was needful to preserve us from Heresie in Doctrine or Corruption in Manners the whole state or system of the Christian Faith which whosoever did retain could not want Faith even when he wanted Teachers all that St. Peter preached the Foundations of Faith the whole Council of God the salutary Doctrines of our Lord all that was necessary to be known 2. § 4 This will be still more evident from that unquestionable Tradition of the whole Church of Christ for many Centuries that the Apostles Creed as it was first delivered and as it was afterwards explained by that of Nice was a compleat and perfect Summary of all things simply necessary to be believed by Christians That the Apostles and first Preachers of the Christian Faith comprized the Fundamentals of their Doctrine in some Creed System or form of words we learn not only from the Tradition of the Church but also from many passages of Scripture which mention Luk. i. 4. Heb. v. 12. Heb. vi 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of their Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elementary Principles of the Oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ or the Foundation upon which Christians grew up unto perfection Rom. xij 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of Faith according to which all the Dispensers of the word must frame their Doctrine 1 Tim. iij. 15 16. 2 Tim. i. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of Godliness to be preserved in and by the Church the Pillar and the Ground of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of sound words which was delivered to and must be held by all Christians in Faith and Love verse 14. or a brief Summary of the things which were to be believed by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good depositum or Summary of Christian Doctrine committed to the trust of others or agreed on by the Apostles to be taught by all 2 Tim. ij 2. and which also was by them to be committed to faithful Men able to instruct others in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. iij. Philip. i. 27. The Faith once and at once delivered to the Saints which they must hold in a good Conscience and earnestly contend for 2. § 5 That this Creed System or Summary of Faith was by the Apostles delivered to all Churches and was for substance that which is now called the Apostles Creed is also evident from the Tradition of the Church of Christ Irenaeus saith It is the Faith which the Church received
Lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Apostles and their Disciples The true and life-giving Faith quam ab Apostolis Ecclesia percepit distribuit filiis suis Lib. 3. c. 1. Apol. c. 47. which the Church received from the Apostles and distributes to her Sons It saith Tertullian is the Rule of Truth quae venit à Christo transmissa per comites ejus which came from Christ and was by his Companions handed down to us De praescrip Cap. 9. Cap. 14. Cap. 21. Epist ad Jov. Tom. p. 246 247. Pag. 501. Epist 81. The Institution of Christ which all Nation ought to believe Regula à Christo instituta The Rule prescribed by Christ and which the Churches received from the Apostles the Apostles from Christ This saith Athanasius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and Apostolical Faith which was preached from the beginning It is saith Cyril of Jerusalem the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy and Apostolick Faith. Is is saith Ambrose the Symbol of the Faith of the Apostles which Symbol the Church of Rome keeps undefiled Ruffinus in his Exposition of this Symbol saith Apud Hieron Tom. 4. f. 46. That their Ancestors left to them this Tradition that the Apostles being to depart one from the other did first agree upon this as the Rule of what they afterwards should preach and determined hanc credentibus dandam esse regulam this should be given as a Rule to Believers and as an Index of their Faith by which he should be known qui Christum vere secundùm Apostolicas regulas praedicaret who preached Christ truly according to the Rules of the Apostles It is saith Austin De Temp. Serm. 181. To. 10. p. 984. certa Regula Fidei the sure Rule of Faith which the Apostles delivered And then he proceeds almost in the very words of Ruffinus De Off. Eccles l. 2. c. 22. to declare That this was the Tradition of the Ancients Isidore Hispalensis saith Tali ratione institutum majores nostri dixerunt Our Ancestors have said that the Apostles Creed was instituted after this manner and then he goes on in the very words of Ruffinus to the end of that Chapter De instit Cler. l. 1. c. 27. l. 2. c. 56. Rabanus Maurus also hath transcribed the same words and in them brought down the Tradition to the Ninth Century And to return to the Age following Ruffinus Pope Leo tells us Ep. 96. This is the short and perfect Confession of the Symbol which is signed with the twelve Sentences of the Apostles Praefat. ad Expos Symb. Apost Apud Ivon decret part 1. c. 35 36. Venantius Fortunatus in the Sixth Century informs us That this is the Symbol which they among themselves wholesomely made by the assistance of the Holy Spirit It is saith venerable Bede the Symbol of Faith delivered by the Apostles 3. It is also evident from Tradition § 6 that Christians were received into the Church by Baptism on the profession of this Faith or that this only was the Faith which they required them to believe and to profess at Baptism Justin Martyr saith only in the general That as many as believed Apol. 2. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things which were said and taught by Christians were true were admitted by Baptism among the number of Christians But Irenaeus his Cotemporary L. 1. c. 1. p. 40. gives us the Creed delivered by the Apostles and says it was the undeclinable Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Christian received by Baptism and the preaching of that Truth by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church illuminates all that are willing to come to the knowledge of the Truth L. 7. c. 40 41. The Apostolical Constitutions tell the Priest what the Catechist who is to be Baptized must renounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the things which cencern his being Listed among Christians Now they are these I rank my self among the Souldiers of Christ and I believe I am Baptized into the one unbegotten only true God c. And after he hath made profession of this Creed he is to be Anointed and Baptized Can. 46. The Council of Laodicea saith That they who are to be Baptized must first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn the Faith and recite it to the Bishop or his Presbyter The Seventy eighth Canon of the Sixth General Council saith the same thing Now what it is to learn the Faith we know from all the Fathers of those times who do with one consent inform us that the Catechists were prepared for Baptism by being taught the Creed the Symbol or the Rule of Faith delivered and taught by the Apostles and afterwards explained by that of Nice or of Constantinople and that they were Baptized into the profession of this Creed Hist Eccl. l. 1. c. 18. Sozomen and Gelasius inform us that a plain Lay-man and Confessor undertook to confute a Philosopher in the Council of Nice Gelas Cyz l. 2. c. 13. And that he did this by repeating of his Creed saying to the Philosopher There is one God who having made all things sustained them by his Word and holy Spirit This word O Philosopher we adore knowing him to be the Son of God and believing that for our Redemption he was incarnate of a Virgin and was born and was made Man and that by his Death and Passion on the Cross he delivered us from eternal condemnation and by his Resurrection he purchased for us Life eternal whom being ascended into Heaven we hope that he will come again to be judge of all our Actions And that the Philosopher answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Const sub Menna Act 5. Bin. Tom. 4. P. 78 82. He believed this the Confessor bid him then follow him to the Church to be Baptized at which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nicene Synod rejoiced From both which Instances we learn what was the Symbol into which Christians were Baptized when that Council met and which they owned as sufficient for that end Eusebius Caesariensis speaks thus of his own Creed approved by the Nicene Council As we have received from the Bishops that were before us Socr. Hist Eccl. l. 1. c. 8. p 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both when we were Catechized and when we received Baptism and as we have learned from the Scriptures and as we have both believed and taught when we were made Priests and Bishops so believing at present we declare this our Faith unto you The Council of Constantinpole confirms the Nicene Confession of Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hist Eccl. l. 5. c. 9. being most ancient and annexed to Baptism Con. Constant sub Menna Act. 5. Bin. Tom. 4. p. 78 87 85. 91 96. The Synod of Jerusalem says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Symbol into which we were Baptized and
It is saith Hilary Ad. Const Aug. p. 342. 343. the safest course to retain that first and only Evangelical Faith confessed in Baptism and to innovate nothing in it And this he affirms in opposition to the New Creeds so frequent in his Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 52. init Ep. ad Epictet Tom. 1. p. 582. a. Epist ad Afric Episc p. 932. The Creed of Nice saith Nazianzen is a short Boundary and Rule of Christian Wisdom It is saith Athanasius sufficient for the destruction of all Impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the confirmation of the true Faith in Christ for the destruction of every wicked Heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for confirmation of the ecclesiastical Doctrine The Synod held at Sardis defined That nothing farther should be written of the Faith but that all Men should rest contented with the Faith confessed at Nice Athanas Ep. ad Antioch p. 576. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was in nothing defective and because if any other Faith should be composed that might be looked upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as imperfect St. De tempore Serm. 115 119 131 Austin saith That the Catholick Faith is made known to the Faithful in the Creed that this Creed is Comprehensio fidei nostrae atque perfectio The comprehension and perfection of our Faith that it is Plenitudo credentium totum continens compendio brevitatis confirmans onnes perfectione credendi The fulness of Believers comprising the whole of their Faith in a compendious brevity Ep. 84. Tom. 3. p. 961. and confirming all in perfect Faith. Theodoret writes to the Bishops of Cilicia that they would require their People tokeep the Nicene Faith entire and undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as compendiously teaching the Evangelical and Apostolical Doctrine Damasus closeth his Symbol which for substance is the same with that of Nice Apud Hieron Tom. 4. f. 44. in these expressions Haec crede haec retine believe and retain these things Subject thy Soul to this Faith and thou shalt obtain Life and a reward from Christ which shews he thought this Faith sufficient for that end Ibid. f. 46. Ruffinus informs us that according to the request of Pope Laurence he was to compose something de fide secundum Symboli traditionem of the Faith delivered in the Symbol And of this he declares That it was norma praedicationis the Rule of the Apostles preaching the Rule which they composed credentibus dandam to be delivered to Believers fidei suae indicium the index of their Faith. Petrus Chrysologus saith Serm. 57 58 59 60 61. That it is salutis symbolum vitae symbolum forma fidei credulitatis norma fides quam credimus docemus the symbol of Life and Salvation Ep. 27. ad Pulcher c. 4. p. 492. the Rule of Faith the Faith which we believe and teach Pope Leo That it is a short perfecta confessio and perfect Confession of the Catholick Faith. The Great Council of Chalcedon saith of the Faith of Nice Act. 5. in fine That it sufficeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the perfect knowledge and confirmation of Piety Theodor. Hist Eccl. l. 2. c. 15. The Synod of Ariminum That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith that of Sardis That nothing was to be added to it Apud Athanas Ep. ad Antioch P. 576. Id. de Synod Arim. Selsach p. 876 878. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing was wanting to it that of Sirmium adds That there was no need of running to Synods that of Nice Having done all things for the Catholick Church a Synod to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Men assented and all Men judged it sufficient The Ordo Romanus or old Roman Liturgy saith Apud Hittorp p. 38 39. This is that Faith qua credentes justificati sumus by which believing we are justified salutaris sides the saving Faith which the Holy Spirit dictated to the Masters of the Church The summ of our Faith which as they had received so they delivered it unto them Isidore Hispalensis saith of the Apostles Creed De Eccl. Officiis l. 2. c. 22. That they appointed it to be given to Believers as a Rule that it contained few words but in them were contained omnia Sacramenta all the Articles of Faith that they who could not read the Scriptures retaining in their Heart these things might have sufficient and saving knowledge that it contains the Confession of the Trinity and the Vnity of the Church Orig. l. 6. c 19. omne Christiani dogmatis Sacramentum and the whole Christian Doctrine that this Symbol of Faith and the Lord's Prayer Sentent l. 1. c. 21. parvulis Ecclesiae sufficit ad coelorum regna capessenda sufficed to bring the little ones of the Church to the Kingdom of Heaven De Eccles Off. l. 1. c. 16. And of the Nicene Creed he adds That it speaks de omni parte fidei of every part of Faith. Rabanus Maurus in his Book of the Institution of the Clergy Lib. 2. c. 56. transcribes the forecited words of Isidore Regino in the same Century saith That all who come to Penance De Eccl. Discipl l. 1 c. 272. or to receive the Sacrament must be able to recite the Creed and the Lord's Prayer for in the one is contained the Christian Faith in the other we are taught what we are to pray for and that no Man in these matters must pretend the slowness of his Vnderstanding or defect of Memory for these things are so short as that the dullest Man may learn them and yet they are tam magna ut qui eorum scientiam pleniter capere potuer it sufficere ea sibi credatur in salutem so great that whosoever fully understands them will find them sufficient for his Salvation Moreover Ruffinus Isidore and Rabanus Maurus do inform us that the Apostles made this the sign by which he should be known who preached Christ truly secundum Apostolicas literas according to the directions of the Apostles from those deceitful Workers who did not preach him integris traditionum lineis according to the integrity of Tradition Accordingly 5. Observe § 8 That these Fathers do constantly assert this Symbol to be a Test of Orthodoxy and that by which they did prescribe against all Hereticks proving their Doctrines to be new and such as ought to be rejected as being not contained in this Symbol or this Rule of Faith. Irenaeus in his Book against Heresies declares Lib. 3. cap. 3. that it is sola vera vivifica fides the only true and life-giving Faith which the Church received from the Apostles and distributes to her Children That even without arguing we might exactly discern the firmness of the Truth preached by the Church Lib. 1. c. 1. and the falseness of the Heretical perswasions there being nothing of them
gathered out of them and that he would Catech. 4. p. 44 45. Pag. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Holy Scriptures give them the proof of every Article of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he we must not deliver one tittle of the Mysteries of Faith without proof from the holy Scriptures nor would I have you to believe me barely saying these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you receive not a demonstration of them from the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the safety or security of our Faith is not to be had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demonstrations of the holy Scriptures Athanasius saith It is a vain thing for men to run about pretending to desire Synods for the Faith De Syn. Arim. Seleuc. p. 873. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the holy Scripture is more sufficient than all Synods but if they must have Synods that of Nice is sufficient so that he who sincerely reads their Writings may by them learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Religion towards Christ which is declared in the holy Scriptures And elsewhere he adds That the Faith of Nice was confessed Ep. ad Epictet p. 582. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the holy Scriptures Ruffinus confesseth That the Articles of the Creed ought to be proved Apud Hieron To. 4. f. 48. b. Hom. 1. de Symb. evidentibus divinae Scripturae testimoniis by evident Texts of Scripture Eucherius Lugdunensis saith That the Apostles Creed was gathered ex diversis voluminibus Scripturarum out of divers Volumes of the Scripture Isidore Hispalensis De Eccl. Off. l. 2. c. 22. De instit Cler. l. 2. c. 56. and Rabanus Maurus That the Apostles briefly did collect it from the holy Scriptures That they who could not read the Scriptures retaining these things in their Hearts might have knowledge sufficient to Salvation And Lastly It is observable § 10 That although they conspired to declare that this Creed and Rule of Faith was entirely contained in and gathered from the Scriptures yet did they as unanimously concurr to call it a Tradition delivered viva voce or by word of Mouth and written not in Paper but on the Tables of the Christian's heart because they generally required all that were to be Baptized to commit it to their Memory The Barbarians saith Irenaeus keeping diligently this Old Tradition Lib. 3. cap. 4. have this Doctrine written without Paper and Ink by the Spirit in their Hearts This the Apostles preached saith Tertullian De praescript c. 21. tam vivâ voce quam per Epistolas postea as well by oral Tradition as afterwards by their Epistles It is the Rule saith Cyril Catech. 4 p 44. which you must studiously keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not writing it in Paper but keeping the remembrance of it in your Heart Symb apud Hieron To 4. p 46 vide Crysol Serm. 62. and in your Meditation Our Fathers left it by Tradition saith Ruffinus that these things were required to be written not in Paper sed in credentium cordibus but in the Hearts of Believers It is the Symbol saith the Ordo Romanus which is not to be written in any matter subject to corruption Orig. l. 6. c. 19. sed paginis vestri cordis but in the pages of your Hearts in tabulis cordis carnalibus in the fleshly Tables of the heart says Isidore Hispalensis Rabanus Maurus and innumerable others Concil Brac. 2. can 1. Hence as the Councils of Laodicea Trullo and of Braga have determined it was to be learnt by all that came to be Baptized before the great Solemnity of Easter and they required a publick Repetition of it by the People as oft as they received the Holy Sacrament Concil Mo. gunt c. 45. Catech 5. p. 45. 2 Thess ij 14. And lastly hence St. Cyril doth press upon his Catechist the keeping of it in his Memory from that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold the Traditions which you have been taught CHAP. VIII The Corollaries from these propositions touching the Creed are these 1. That these Symbols must contain all that the Apostles delivered as simply necessary to be believed of all Christians and all that the whole Catholick Church judged needful to be held in point of Faith § 1. 2ly That these Creeds must be a perfect digest of all things necessary to be believed now and throughout all succeeding Ages of the World § 2. 3ly That no Man who doth heartily believe these Creeds and the immediate Doctrines plainly contained in them or evidently deduced from them can deserve to be Anathematized or to be excluded from the Communion of Christians for not believing any other simple Article of Faith § 3. 4ly That all those Councils which have Anathematized their fellow Christians for such Doctrines as are not in these Creeds nor can be evidently inferr'd from any thing contained in them have actually erred § 4. 5ly That all the necessary Articles of Christian Faith are fully and perspicuously contained in Scripture according to the Doctrine of the whole Church of Christ § 5. Mr. M. 's Objection from Tertullian answered and retorted Ibid. 6ly That the Faith of Protestants in all their necessary Articles is most certain § 6. 7ly That in this Sence the Faith was handed down to us by Tradition viz. That this Creed which contains all the Essentials of it hath been thus handed down by it though by the same Tradition it was declared to be also fully contained in the Scripture § 7. 8ly That the Romanists impose upon us when they argue for Traditions neither contained in Scripture nor the Creed from the Sayings of Irenaeus and Tertullian and other Fathers which evidently relate to the Tradition of the Creed § 8. 9ly That here is a full Answer to the Catalogue of Fundamental Articles of Faith so oft demanded § 9. And to that other Question Where was your Religion before Luther § 10. The Reason why we still judge the Church of Rome a true Church § 11. NOW the Consequences which naturally result from this Tradition are sufficient to confirm the most important Arncles of the Faith of Protestants to clear up the most considerable Objections which are made against it and to confute and wholly over throw the Doctrines of the Romish Church For First If according to the Second Observation § 1 the Apostles delivered that which we call the Apostles Creed or something like it to all Churches if all the Christian Churches received such standing Rule of Faith from the Apostles and their Successors if according to the Third Observation all Christians were received into the Church by Baptism upon profession of this Faith and were admitted to the participation of the Eucharist upon the like profession if according to the Fourth Observation the Fathers of the Church have always owned these Creeds as perfect digests of all the necessary Articles
of Christian Faith if according to the Fifth Observation these Symbols were always owned as a sufficient Test of Orthodoxy and it was thought a clear and a convincing proof that the additional Doctrines of all kind of Hereticks were on this sole account to be rejected because they were not mentioned or contained in this Creed I say if all these things are so then it demonstratively follows both from the nature of the thing and the Tradition of the Church of all these Ages that in these Symbols were contained all that the Apostles delivered as simply necessary to be believed of all Christians and all that the whole Catholick Church judged needful to be held in point of Faith. For is it reasonable to think that the Apostles the Apostolick Churches or the four first General Councils were so forgetful as to omit any fundamental point in that Creed which they delivered to be believed by all Christians as the Rule of Faith What account can be given why any such summary of Faith should be made at all by the Apostles or their Successors but for this end that in them all the necessary Articles of Christian Faith might be comprized if a Creed were suitably to this Tradition delivered by the Apostles to the Church either we must think these Apostles unfaithful in their Work or the Creed an unfaithful account of their Doctrine or that all which they esteemed simply necessary to be believed is comprized in it for to imagine otherwise is in effect to say this is not the Apostles Creed but a part of it but the Apostles and the Church of the succeeding Ages giving it that name seem plainly to inform us that the summ and substance of their credenda was comprized in it To deny this is in effect to say they dealt deceitfully and were a snare to Christians in composing of it for to call it a Creed and to leave out of it that which was necessarily to be believed what had it been but to deceive the World it being in effect to think that they had given us a Symbol which was indeed no Symbol as being no distinctive mark betwixt the sound Believer and the Heretick or one that errs in Fundamentals which yet the notion of the word Symbol doth import and which the Ancients tell us this Apostolick Symbol was designed to be In fine it is to believe that the Compilers of this Creed would put in some things unnecessary to be believed in themselves only as being circumstances of things necessary as that our Saviour's Crucifixion happened under Pontius Pilate his Resurrection was on the Third Day and yet would leave out some things which were simply to be believed of all Christians Moreover could the Apostles agree upon this as the Rule of what they afterwards should preach and as a Rule to be given to Believers if it contained not the whole Council of God in things simply necessary to be believed if so it follows that either they observed not their own Rule in Preaching of the Gospel or if they did they kept back from the knowledge of the Faithful something necessary to be believed unto Salvation It is well known that in the Notion of the Fathers a Rule importeth fulness and perfection even such a fulness say Varinus and St. Basil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contr. Eunom l. 1. p. 701. by no means doth admit of any Diminution or Addition that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boundary of what is right wanting nothing So Theodoret Chrysostom Oecumenius Theophylact. In Philip. iij. 16. And could the Fathers then so constantly have stiled any of these Creeds the Rule of Faith had they conceived them deficient in any necessary Points of Christian Doctrine Could they have stiled either of them a perfect Confession comprizing the whole Doctrine of Faith the whole of Christian Doctrine the comprehension and perfection of the Christian Faith a comprisal of all the Articles of Faith a Symbol that speaks of every part of Faith the Faith sufficient for Salvation the Life-giving the saving Faith the saving Knowledge the only Truth which they received from the Apostles the only Rule which admits of no Correction no Addition and no Diminution the only Faith delivered by the Church to be kept by her Children Could they have told us that the most Learned could believe no more and the meanest Christian did believe no less that they need know no more that they desired to believe no more that they believed this first that nothing more was to be believed that in it nothing was to be innovated Could they have said expresly that the Apostles delivered in it whatsoever they thought necessary for all Believers and that they indited it to be a mark by which he should be known who preached Christ truly according to the Rules of the Apostles and by producing of which it might be known saith Ruffinus whether he were an Enemy or a Companion And lastly could their Great and General Councils have defined so often That it should be lawful for no Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes Can. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to introduce write or compose another Faith besides that which was defined by the Nicene Council These are the words of the Third General Council where presided that Cyril of Alexandria who in his letter to John of Antioch saith We by no means permit the Faith defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Symbol of Faith made by the Holy Fathers met at Nice to be shaken by any nor do we suffer our selves or others to change one word or transgress one Syllable of what is there contained This Epistle saith Mark Bishop of Ephesus Apud Concil Florent Sess 5. was read and approved by the Fourth General Council which also decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it should be lawful for no Man to add any thing to this Symbol or take any thing from it or to change it at all or transform it into another Symbol Theodoret. H. Eccl. l. 2. c. 18. Athanasius speaking of the Synod of Ariminum saith That the Orthodox and true Servants of the Lord defined that Men should be contented with that Faith alone which was held at Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mind and seek for nothing more or less and that they deposed them who taught the contrary And again Ibid. Syn. Constant Sub Menna Act. 5. p. 87. apud Bin. T. 4. That they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek for nothing more than what was confessed by the Fathers at Nice In the Fifth General Synod John Patriarch of Constantinople saith We have taken care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the foundation of Faith might remain inviolate according to the Tradition of the Holy Fathers And this determination they declared was made 1st Apud Concil Flor. Sess 5. Bin. Concil Tom. 8. p. 591. Ibid. Athan. Epist ad Afric Episc p. 932. Orat. de Div. Christi
follows that the Supremacy of the Pope the Celibacy of Priests the Invocation of Saints the Veneration of Images and Reliques the true and proper Sacrifice of the Mass the Doctrine of Transubstantiation of Concomitance and Communion in one Kind of Purgatory Indulgences Reading the Service in a Tongue unknown the Seven Sacraments the Necessity of the Priests Intention to the validity of a Sacrament must be so far contained in the Nicene Creed as to be only Explications and Interpretations of the same Articles of Faith or it must be confessed that they are no necessary Articles of Christian Faith and since the Greeks did in that Council plead that nothing was to be added by any after-Councils to the Nicene Faith and the Latins in effect did own that nothing should be added to it but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 644 645. another Exposition suitable to the Truth contained in it which was not so much an Addition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Explication of the same thing they both exclude the Addition of these Articles unless that can be proved which never can be rationally attempted That they are only Explications of the Nicene Faith as the Addition of Filioque to it was declared to be And since we Protestants do acquiesce in the Nicene Faith it follows by the concession of the Latins that in respect to us there was no need for after Councils to be concerned for any other Faith. 2dly The Fathers who made or who embraced this boundary of Christian Faith expresly add That there is no necessity of adding any thing unto it with respect to Hereticks because it is sufficient of it self for the aversion of all Heresies Thus in that great dispute which was between the Aâ—ians and the Orthodox about adding something to the Nicene Faith or making other Creeds besides it Epist ad Epict. Tom. 1. p. 581 582. Athanasius gives his Judgment That the vain talk of all the Hereticks that ever were was baffled and made to cease by the Faith confessed at Nice according to the Holy Scriptures and that this Faith was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the overthrow of all Impiety and that no other Synod ought to be named in the Catholick Church but that for the Confusion of them it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mark of victory over all Heresie and especially over that of Arius And this demonstratively follows from their constant Doctrine that these Creeds fully do contain all Doctrines of Faith necessary to be believed by all Christians for seeing Heresie must be an Error of Faith in matters necessary to be believed because it otherwise could be no damnable Error there can be no Heresie which is not a denial of something necessary to be believed that therefore which sufficiently instructs me in all things necessary to be believed must also fortifie me sufficiently against all Heresie 3dly This unfolding making plain better interpreting the Faith being that which only can be done by farther Declaration of the Sence of some Article of Faith than formerly was made unto the Church it is already baffled by the Refutation of the former Plea and it is plainly inconsistent with the Pretences of our new Patrons of Tradition for either the Father taught the Son this better Interpretation and made plain this Sence of the Article or he did not if he did there was no need of doing this by any Council if he did not then it is evident that the Son if he believes this Sence and this Interpretation believes somewhat which he received not by Tradition from his Father and so it must be certain that he may believe another sence of that Article than his Father taught and so in any other Article viz. another sence of the Real Presence of the Pope's Supremacy c. Thirdly § 3 Hence it must follow That no Man who doth heartily believe these Creeds and the immediate Doctrines plainly contained in them or evidently deduced from them can deserve to be anathematized or be excluded from the Communion of Christians for not believing any other simple Article of Faith for then he must deserve to be excluded for a thing unnecessary to be believed by Christians He may indeed deserve to be excluded upon other Grounds from the external Communion of the Church as v. gr for irregularity of Life or violating the Church's Peace but cannot justly be excluded for want of Christian Faith. Fourthly § 4 Hence it must follow That all those Councils which have anathematized their fellow Christians for such Doctrines as are not in these Creeds nor can be evidently inferred from them have been so far from being Infallible that they have actually erred And all those Churches who have rejected others from Communion with them upon the same account have acted Schismatically because they excluded others from Communion without just Ground It being therefore manifest that the Church of Rome hath added to the Nicene Creed these following Articles I. That the Pope of Rome is the Successor of St. Peter and the Vicar of Jesus Christ II. That the Roman is the Holy Catholick and Apostolick Church the Mother and Mistress of all Churches III. That to her therefore doth belong to judge of the true Sence and Interpretation of Scripture and that the Sence which she imposeth on them is to be received as true IV. That there be Seven Sacraments of the New Law instituted by Jesus Christ and which conferr Grace viz. Baptism Confirmation the Eucharist Penance Extream Vnction Orders Matrimony V. That in the Mass a true proper and propitiatory Sacrifice is offered for the Living and the Dead VI. That in the holy Sacrament of the Eucharist there is made a Conversion of the whole Substance of Bread into Christ's Body and the whole Substance of Wine into his Blood and so the Body and the Blood of Christ is there substantially present together with his Soul and his Divinity VII That under one Species only whole and entire Christ and a true Sacrament is taken VIII That there is a Purgatory and that the Souls detained there are helped by the Prayers of the Faithful IX That the Saints reigning with Christ are to be Prayed to and their Reliques to be Venerated X. That the Images of Christ the Blessed Virgin and of other Saints are to be Honoured and to have due Veneration given to them XI That Christ left a Power of Indulgences to his Church and that their use is most wholesome to Christian People XII That all the Rites used by the Roman Church in Administration of her Sacraments are to be admitted And lastly That this is the true Catholick Faith without which no Man can be saved I say It being manifest that the Church of Rome hath added all these Articles of Faith unto the Creeds forementioned and by the Church declared to be a perfect digest of the Articles of Christian Faith it follows that they must all be evidently proved to be
contained in the Apostles or the Nicene Creed or that the Church of Rome must be Schismatical in excluding from her Communion those who do not believe or yield assent unto them And thus I hope I have sufficiently shewed how this Tradition overthrows and fully doth confute the New Doctrines of the Church of Rome It now remains to shew how it confirms the Cause of Protestants and clears up the Objections which are made against it Now First § 5 Seeing according to this Tradition these Symbols as they are a perfect Summary of Christian Faith so are they fully and perspicuously contained in Scripture hence it demonstratively follows that according to the Doctrine and Tradition of the whole Church of Christ the summ of all the necessary Articles of Christian Faith must fully and perspicuously be contained in Holy Scripture and may be proved thence to the satisfaction of the meanest Catechist And consequently the Holy Scripture was by them esteemed a full and perspicuous Rule of Faith according to our Sixth Note in reference to all things necessary to be believed which is the Fundamental Article of Protestants But doth not Tertullian speak in General Object NB. of never disputing with Hereticks out of Scriptures only Q. of Quest p. 258 259. because this Scripture combate availeth for nothing but to the making either ones Stomach or ones Brains to turn and conclude generally We must not therefore appeal to Scriptures nor in our combate rely upon them in which either no Victory is to be obtained or a very uncertain one Tertullian here proposeth this Objection Answ That the Hereticks spake of the Scriptures V. c. 7. §. 8. and perswaded their Doctrines from the Scriptures and this he is so far from reprehending that he holds it a thing absolutely necessary to be done by all who would discourse of divine Matters It being impossible saith he aliunde de rebus fidei loqui De praescript cap. 15. quà m ex literis fidei to speak of Matters of Faith but from the Scriptures And therefore he not only owns that the Rule of Faith he pleaded for was first delivered by word of Mouth and after by the Writings of the Apostles but also to that Objection of the Hereticks Seek and ye shall find Cap. 9. he answers by granting that the Scriptures are to be searched and sought into for finding out the Truth contained in the Rule of Faith and that then nothing more respecting Faith is needful to be sought because they had found what they sought for then he proceeds to shew non admittendos eos ad ullam de Scripturis disputationem that the Hereticks were not to be admitted to dispute from Scriptures and that non sit cum illo disputandum he was not to be disputed with from Scripture for these following Reasons 1. Because ista Haeresis non recipit quasdam Scripturas those Hereticks received not some Scriptures viz. Iren. l. 1. c. 26. the Ebionites and Encratites rejected all St. Paul's Epistles and embraced only the Gospel of the Nazarens L. 3. c. 11. p. 258 259. Cerinthus allowed only the Gospel of St. Mark. Valentinus only that of St. John Marcion only that of Luke Ebion only that of Matthew 2. Because si quas recipit non recipit integras those Scriptures which they owned they received not entire but with additions and detractions as their cause required cutting off from them what most clearly made against then Heresies Thus of the Marcionites and the Lucianists and the Valentinians Origen confesseth That they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra Celsum l. 2. p. 77. change and pervert the Gospel 3. Because if they admitted any Scriptures entire yet they corrupted them per diversas expositiones by adulterating the Sence of them and miserably distorting them to the upholding of their idle Dreams for saith Irenaeus they said their Doctrines were not perspicuously revealed in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. c. 1. p. 14. but by our Lord were mystically couched in Parables even so mystically that as you may see from the first to the Nineteenth Chapter of the First Book of Irenaeus it is enough to turn a Man's Stomach to read such Fooleries as v. gr They prove their thirty Aeones because our Saviour was Baptized when he was Thirty Years Old and from the Parable of the Labourers sent into the Vineyard some at the 1st 3d 6th 9th 11th C. 1. p. 10. hour of the Day which numbers put together make up Thirty Thus saith Irenaeus they endeavoured to adapt some of our Lord's Parables Pag. 32. and some Prophetical Expressions to their Doctrines that they might not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any Testimony from Scripture but then saith he they miserably pervert the Order and the Series of Holy Scripture and deal with it as if one should take the Image of a King excellently made in Jewels and should deform it into the Face of a Dog or a Woolf. They pretended also that some of their Doctrines were received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from unwritten Traditions C. 1. p. 32. and to prove them they produced a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Apocryphal and adulterated Scriptures which they had feigned Lib. 1. c. 17. pretending for their recourse unto Tradition this Accusation of the Holy Scriptures Lib. 3. c. 2. That they were not right nor of Authority sufficient because they were spoken variously and that from them the Truth could not be found out by such as were ignorant of Tradition non enim per literas traditum illum sed per vivam vocem it being not delivered in writing but by Oral Tradition that is they were plain Papists as to this pretence Against such Men as these saith Tertullian the most skilful in the Scriptures will dispute in vain from Scripture cum nolunt agnoscere ea per quae revincuntur his nituntur quae falso composuerunt quae de ambiguitate coeperunt since they will not own that for Scripture by which they are refuted they will insist upon their Apocryphal Writings and those things which they ambiguously have conceived Ergo non ad Scripturas provocandum est and therefore we are not to provoke them to dispute out of Scriptures nor place our combate in those things in which no victory is to be obtained or a very uncertain one Let now any indifferent Reader judge whether Tertullian speaks in general against disputing with Hereticks out of Scripture as Mr. M. here confidently saith and not only of disputing against hanc Haeresin that very Heresie which had these Arts to delude what was brought against them from Scripture and appealed from it with the Papists to Oral Tradition And yet against these slippery Men Irenaeus and other of the Fathers first argued from Scriptures cum ex Scripturis arguebantur and when they had baffled them there and made them fly as Romanists now do unto
sufficient to satisfie the curiosity of this inquiry here being Symbols delivered as the entire Summary of Articles of Christian Faith by the Consent of the Apostles the four first General Councils received by all Orthodox Christians of all Places and Ages as such for at least Six hundred Years here is as Irenaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Tertullian Regula immobilis irreformabilis as the Greeks in the Council of Florence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Rule invariable unmovable unchangeable not to be shaken or reformed a Rule which say the Fathers Concil Hor. Apud Bin. Ses 5. Tom. 8. p. 590. admits of no diminution or addition this being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secondary Foundation of Faith after the Symbol that it was not to be changed in the least saith the Bishop of Ephesus Whereas the Catalogue of Fundamentals in the Roman Church is still variable and increasing every new General Council having it in their power by defining any new Thing disputed in the Schools to advance it into a New Article of Faith. Sixthly § 10 Hence also we return a satisfactory Answer to that Question so captiously put unto us Where was your Church before Luther by saying that our Church was in all places of the World where these ancient Foundations were retained and not subverted by introducing Doctrines plainly opposite unto them our Church exactly is the same with that in Irenaeus and Tertullian's days and could undoubtedly have had with them free Communion by virtue of her Symbol yea if that which always was professed to be the entire Summary of Faith be sufficient when owned and Baptized into to render us of the same Church with them who so professed they may here find our Church where they will scarce find their own in all the Ages from the Apostles to the Tenth Century in the West and till the Reformation in the East For though our first Reformers in the Church of England differ'd a little from the Greek and Eastern Churches in some Rites and Practices yet were we one in Faith and so as far as it is needful for Sister Churches to be of one Church Concil Flor. apud Bin. To. 8. Sess 5. For they maintained stifly in the Council of Florence that the Nicene or Constantinopolitan Creed contained all the Articles of Christian Faith necessary to be believed or which were to be imposed on Christians and that it was lawful for no Man to add to or take from it or to propose another Faith Sess 5. p. 586. Pag. 580. that this was the Catholick Faith which ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same among all Christians that in this Symbol of Faith nothing was by the Fathers permitted nothing put defectively nothing that wanted Correction or Addition Censura Orient Eccles Edit per Stanisl Socolovium c. 1. Atque hic quidem est ille verae incorruptae fidei thesaurus ab ipso spiritu sancto ne quid ex eo aut auferatur aut aliquid alienum adulterinum illi addatur sancte obsignatus haec est illa divina sanctissima perfecta ac universalis per orbem terrarum confusi populi Christiani tessera haec est illa communis confessio omnium sanctorum patrum hic est certissimus universae Christianae fidei limes quem in utrisque manibus complectentes quem ubique magna libertate alacritate confitentes velut quoddam coeleste integrum incorruptum nullaque parte contaminatum sanctorum divino numine afflatorum hominum depositum ad extremum usque finem vitae nostrae conservabimus Censur Orient Eccl. Edit per Stanislaum Socolovium Cap. 1. Apud Bin. Ibid. p. 580 577. In their Censure of the German Churches they set down the Constantinopolitan Creed as that Treasure of the true incorrupted Faith sacredly sealed by the Holy Ghost that nothing should be taken from it nothing alien or adulterine added to it as that Divine most Holy Perfect and universal Tessera of the Christian People diffused over all the World the most common Confession of all the Holy Fathers the most certain boundary of the whole Christian Faith and they declare That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the chief cause of the Schism betwixt them and the Western Churches that the Romans had added to the Nicene Creed there therefore was at that time no real difference betwixt them and us in the Symbol of our Faith and therefore nothing which could hinder our Affection to Her or Hers to us as a Sister Church with which was maintained and ought to be maintained the Union of Peace and Charity by reason of this universal Tessera of Christian People owned by both parties as the perfect Summary of their Faith. Lastly § 11 Hence you may see why the Divines of the Church of England acknowledge the Church of Rome still to continue a true Church and those in Communion with her as true parts of the Catholick Church visible though far from being only so because they are Baptized into this Faith alone and it is delivered to them even by the Church of Rome as the whole Catholick Faith the whole Faith necessary to Salvation For through the wonderful Providence of God it hath so happened Part. 1. c. 2. p. 13. that the Trent Catechism hath declared suitably to the Tradition of the Ancients that the Apostles made the Symbol which now bears their Name to be a form of Christian Faith to those whom they should call ad fidei unitatem to the Vnity of Faith and to be a mark of distinction betwixt false Brethren and those who verè Christo militiae Sacramento se obligarent truly did oblige themselves to Christ by the Sacrament of their Warfare And the Trent Council in prejudice to all her following Decrees hath also taught That Symbolum Apostolorum est principium illud in quo omnes qui fidem Christi profitentur necessario conveniunt ac Fundamentum Ecclesiae firmum ac unicum Sess 3. p. 7. the Symbol of the Apostles is that Principle in which all who profess the Faith do necessarily agree and it is the firm and only Foundation of the Church And at their Baptism of Infants and Adult Persons the Questions and Answers run thus Ritual Rom. de Bapt. parvul p. 13. de Baptismo Adult p. 28. Pr. What askest thou of the Church of God to which the Adult Person or the God-Father of the Infant replies I desire Faith. Pr. What will Faith procure for thee Godf. Life eternal And yet the God-Father of the Child or the Elect with the Adult Baptized when they come to repeat this Faith only recite the Apostles Creed and so they still retain the Ancient and Apostolick way of admitting Members into the Church as to matters of Faith required of them to be believed CHAP. IX The Novelty of the Romish Doctrines proved farther First from the Instructions given by the Church-Rulers to their Clergy what
therefore though we have used other words in our controversial Discourses against Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. e. yet now that a Confession of the sound Faith and simple manifestation of it lies before us we will temper our stile accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 387. c. explaining it more simply and properly and doing only that which may instruct you according to that saying of the Apostle To give a reason of your Faith. Now Pag 389. b. c. saith he in doing this we neither have ability nor leasure to collect all that is said in Scripture of the Father Son and Holy Ghost but we hope saith he to satisfie your Consciences as to the manifestation of our knowledge in the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your full assurance of Faith by those few things we shall select out of the Holy Scriptures And after this long Protestant Preface comes a Creed owned by all Protestants in these words P. 389. d. e. We believe therefore and confess one only true and Good God and Father Almighty of whom are all things the God and Father of our Lord and God Jesus Christ And we believe one only begotten Son of God our Lord and God Jesus Christ the only true God by whom all things both visible and invisible were made and by whom all things consist who in the beginning was with God and was God and after was according to the Scriptures seen on Earth and conversed with Men who being in the Form of God coveted not to be in the World like to God but emptied himself and taking upon him the Form of a Servant by his Nativity of a Virgin and being found in fashion as a Man he fulfilled all things which were written of and concerning him according to the command of the Father being Obedient even to Death the Death of the Cross and being raised again the Third Day from the Dead according to the Scriptures P. 390. a. he was seen by his holy Disciples and the rest as it is written and he ascended into the Heavens and sitteth at the Right-hand of the Father from whence he comes at the end of the World to raise up all and to give to every one according to his Work when the Righteous shall be taken up into Life Eternal and the Kingdom of Heaven but the wicked shall be condemned to everlasting Punishment where their Worm dieth not and the Fire is not quenched and we believe one Holy Ghost and Comforter by whom we are sealed unto the Day of Redemption the Spirit of Truth and of Adoption in whom we cry Abba Father who distributeth and worketh in us the Gifts given of God to every one to profit withal as he willeth who teacheth and brings to our Remembrance all things which he hath heard from the Son. The Good Spirit who Guides us into all Truth and confirmeth all Believers in true and exact Knowledge in pious Worship and spiritual Adoration and in the true Confession of God the Father his only Son our Lord and God Jesus Christ and of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we think this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule of Holy Men. P. 392. And I beseech you laying aside all curious Questions P. 391. and indecent strifes about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest contented with the things spoken by Holy Men and by the Lord himself and to withdraw your selves from them that are alien from the Evangelical and Apostolical Faith the Apostle having said That if an Angel from Heaven preach to you any other Doctrine besides that which we have preached unto you let him be accursed and having warned you to withdraw from every one who walks disorderly and not according to the Tradition which you have received from us So that according to St. Basil this Creed is the Tradition received from the Apostles the Evangelical and Apostolical Faith the Rule of Faith to which nothing is to be superadded besides which nothing to be preached as any portion of the Rule of Faith and this whole Faith expresly is contained in Scripture and is delivered in the words of Scripture Laurentius sends an Epistle to St. Austin to know of him Quid sequendum maximè Enchir. c. 4. quid propter diversas principaliter Haereses sit fugiendum What was chiefly to be followed and what by reason of the diversity of Heresies was principally to be avoided quod certum propriumque fidei Catholicae fundamentum what was the sure and proper Foundation of the Christian Faith In Answer to this Enquiry he receives a Treatise from St. Cap. 3. Austin containing 122. Chapters in which he undertakes to teach him what he was to believe to love and hope for and in the general he tells him Cap. 6. that it is easie to instruct him in these three particulars nam ecce tibi Symbolum dominica oratio in his duobus tria illa intuere Cap. 7. for behold the Symbol and the Lord's Prayer in these two see these three things Faith believes Hope and Charity prays and then he goes on to a particular Discourse on all these Heads not speaking throughout all those numerous Chapters of one Article of the Romish Faith excepting only when Chapter the 69. he speaks of Purgatory Fire as of a doubtful and uncertain thing and Chapter 109. he utterly confounds it by laying down for certain That during the time betwixt the Death of Christians and the last Resurrection of their Bodies their Souls are kept in hidden Receptacles as they by reason of the Actions done in their Life time became worthy of Rest or Misery One thing there is still more considerable that when the Arian Heresie sprung up and even in the time and at the Session of the Nicene Council this was still produced as the Faith of the Apostolick Church the Rule of Faith the Faith which they had learned from the Scriptures and had received at Baptism and on account of which they challenged to be owned as Orthodox by all their Christian Brethren Alexander Bishop of Alexandria in his Epistle to his Namesake of Constantinople recites his Creed with this Preface Apud Theodor Hist Eccl. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we believe as it seemed good to the Apostolick Church viz. We believe in one only unbegotten Father and in one Lord Jesus Christ his only begotten Son. Besides this pious Faith of the Father and the Son We confess as the Holy Scriptures teach us one Holy Ghost the Sanctifier of Holy Men under the Old Testament and of the divine Teachers of the New and one only Catholick and Apostolick Church inexpugnable by the World and triumphing over all the wicked Insurrections of the Heterodox after this we confess the Resurrection of the Dead of which our Lord Jesus Christ was the first fruits who indeed and not in appearance only took his Body from the God-bearing Virgin
dist 1. cap. 89. Cuiâ—harum sententiarum adhaerendum sit Lectoris Judicio reservatur utraque enim fautores habet Sapientes Religiosos The Reader is left to his Judgment to embrace which of these Opinions he pleases For both of them are favoured by wise and religious Men. Lombard in the Discussion of this Question Lib. 4. Dist 17. p. 780. doth acknowledge that in his time quibusdam visum est sufficere siâ—â—oli Deo fiat confessio it seemed to some sufficient if the Confession were made to God alone without the sacerdotal Judgment and Confession to the Church Which Testimonies gave Occasion to Thomas Aquinas to say Magister In 4. Sent. Dist 17. Gratianus hoc pro opinione ponunt the Master of the Sentences and Gratian speak of this as an Opinion but after the Determination of the Church under Innocent the Third it is to be reputed Heresy St. Chrysostom asserts saith Rhenanus That Confession is to be made to God alone docet idem Ambrosius alii veteres and that Ambrose and others of the Ancients teach the same Antoninus Florentinus being convinced by the clear Sayings of Cassian In Chron. p. 2. c. 2. Tit. 15. §. 19. the Scholar of St. Chrysostom to that effect saith Tempore Johannis Cassiani erat in opinione talis materia viz. Si est necessaria confessio fienda Sacerdoti In the time of John Cassian it was only matter of Opinion whether Confessions were to be made to a Priest or not Of the Sacrament of extream Vnction § 14 Suarez informs us That In tertiam part Th. Tom. 4. disp 39. §. 2. inter Catholicos nonnulli negarunt hoc Sacramentum à Christo institutum some Catholicks denied that this Sacrament was instituted by Christ viz. Hugo de Sancto Victore Lombard Alexander Halensis and Altissiodore Whence saith he it plainly follows that it is no true Sacrament Mr. Du Pin speaking of the Discipline of the first Three Centuries Nouvel Bibl. Tom. 1. p. 618. saith That the Church in those times hath not spoken at all of the Anointing of the Sick mentioned by St. James peut être parce qu' elle étoit assez rare en ce temps perhaps because it was very rare in those times Of Marriage In 1 Cor. 7. v. 39. Erasmus saith Haud scio an hoc Sacramentum septimum à Veteribus fuit cognitum I scarce know whether this Seventh Sacrament was known to the Ancients since Dionysius numbering them by Name and explicating their Effects Rites and Ceremonies makes no mention of Matrimony Secondly Whereas the Greeks and Latins have in so many Volumes treated of Matrimony nullus est locus unde liqueat illos Conjugium inter septem Sacramenta numerare there is no place whence it appears that they numbered Marriage among the Seven Sacraments And having added other Considerations from the Fathers he concludes thus Verum cur haec recenseo cum Durandus fateatur Matrimonium à Recentioribus Theologis denique numerari coeptum inter ea quae proprie dicuntur Ecclesiae Sacramenta But why do I recount these things since Durand confesseth that Matrimony began lately to be numbered by the young Divines Consult Art. 13. p. 108. amongst the proper Sacraments of the Church By the Confession of Cassander Peter Lombard denied Gratiam in eo conferri that Grace was conferred by it and Durandus did the same whence he concludes Non esse Sacramentum proprie stricte dictum That it is no Sacrament properly and strictly so called And he had good Reason to declare this of them both for the Master of the Sentences saith Lib. 4. dist 2. lit A. That of Sacraments some afford a Remedy against Sin Et Gratiam adjutricem conferunt and afford assisting Grace as Baptism others Remedium tantum sunt are only a Remedy as Marriage and others Gratia Virtute nos fulciunt do strengthen us with Grace and Virtue as the Eucharist and Orders From which Division and exclusive Particle Durandus well concludes That he is one of them who exclude Matrimony from conferring Grace Antoninus Florentinus confesseth That the Canonists do say and the Master of the Sentences seems to say Part. 3. Tit. 14. §. 3. That Matrimonium large dicitur Sacramentum in quantum scilicet est Signum Sacratissimae Rei sed non confertur in eo Gratia sicut in aliis That Matrimony is largely called a Sacrament because it is a Sign of a most sacred thing but yet Grace is not conferred by it as in other Sacraments Durandus himself not only doth declare expresly That Matrimony neither conferrs Grace on him that hath it not nor augments it in him that hath Grace but of the Civilians in General he saith They held that Matrimony did not conferr Grace whence he concludes That this Opinion is neither contrary to the Doctrine of the Church in General nor of the Roman Church in Particular Whence he himself concludes That Matrimony is largely In 4. Sent. dist 26. §. ad Tertiam and not univocally stiled a Sacrament Aquinas upon the Sentences informs us that in his time There was a threefold Opinion about this Matter Quidam enim dixerunt quod Matrimonium est nullo modo causa Gratiae sed est tantum signum for some held that Matrimony was only a sign but in no wise a cause of Grace but saith he were this so there would be no cause to number this among the Sacraments of the New Law others held that it conferred Grace to recede from Evil rendring the conjugal Act lawful which saith he is not enough others that it conferrs assisting Grace Et hoc probabilius est and this saith he is most probable whence evident it is that this was then only a probable Opinion Bonaventure saith In 4. Sent. dist 26. qu. 2. To this Objection some Answer Quòd illud Sacramentum nullam dat Gratiam That the Sacrament of Matrimony conferrs no Grace The Gloss upon Gratian saith Decretal l. 5. Tit. 3. de Simon c. 9. It is no Sin to give or receive Money for Matrimony seeing though it be a Sacrament Per ipsum tamen Gratia non confertur yet no Grace is conferred by it And again In hoc Sacramento non confertur Gratia Spiritus Sancti sicut in aliis Decret Caus 32. qu. 2. c. â—onorantur In this Sacrament the Grace of the Holy Ghost is not conferred as it is in others And yet in opposition to all these Declarations the Trent Council hath defined That if any one saith that Matrimony is not truly and properly one of the Seven Sacraments of the New Law Sess 24. de Sacr. Matrim Can. 1. instituted by Christ Neque Gratiam conferre or that it doth not conferr Grace he shall be Anathema In our Twenty eighth Article it is declared § 16 That Transubstantiation or the change of the Substance of Bread and Wine in the Supper of the Lord cannot
be proved by Holy Writ And that it cannot be proved from the perpetual Tradition of the Church is plainly and frequently confessed by R. Doctors For when Paschase and others broached that Opinion That the Sacrament was that very Body of Christ which was Born of the Virgin Mary Ed. Colon. 1551. p. 195. Bertram expresly teacheth That in saying this Sanctorum Scripta patrum contraire comprobantur they are proved to contradict the Sayings of the Holy Fathers Durandus of Troarn saith Apud Larroq Hist of the Sacrament p. 454. Ed. Ang. De Euch. l 3. c. 23. §. unum tamen That in the Ninth Century several opposed the Opinions of Paschase as Novelties which till then had not been heard of in the Church Bellarmine also confesseth That Scotus held that Transubstantiation was not an Article of Faith before the Lateran Council and they had reason so to say since he affirms 1. That the Church declared under Innocent the Third that this Sence was De veritate fidei a Truth belonging to the Faith In quart Sent. distin xi q. 3. lit g. Colloq Fontibell p. 16. and 2. That it was to be believed to be De substantia fidei hoc post istam declarationem solennem factam ab Ecclesia of the Substance of the Faith after that solemn Declaration made by the Church And Cardinal Perron acknowledgeth That the Opinion of Scotus was in this Sence true That before that Council Transubstantiation was not formally an Article of Faith that is as to the formality of publick Profession and as to any prohibition rendring him inexcusable who was ignorant of it In 4. Sent. dist xi q. 3. disp 42. §. 1. Yribarn saith expresly That in primitiva Ecclesia non erat de fide substantiam panis in Corpus Christi converti In the Primitive Church the Conversion of the Substance of the Bread into the Body of Christ was no Article of Faith. Alphonsus de Castro confesseth Adv. Haer. l. 8. tit de indulg That of the Transubstantiation of the Bread into Christ's Body Rara est in Antiquis Scriptoribus mentio the Ancients seldom do make mention Modest disc de Jes Angl. p. 13. Annot. in 1 Cor. vij And our English Jesuits acknowledge That the Fathers did not meddle with the matter of Transubstantiation Erasmus saith That in synaxi Transubstantiationem sero definivit Ecclesia it was late before the Church defined Transubstantiation and that for a long time it was sufficient to believe that the true Body of Christ was present whether under the consecrated Bread or any way whatsoever Bernard Gilpin in the Life of Bishop Tonstal saith P. 40 46. v. P. 33 42 48. That he had often heard that Bishop say that Innocent the Third did rashly in making Transubstantiation an Article of Faith when before it was free to think so or otherwise yea that he knew not what he did when he made it an Article of Faith. Holcot informs us That paucis tamen persuasum est Corpus Christi esse realiter in Sacramento Altaris sub speciebus panis vini Sent. l. 4. qu. 3. lit c. Few Men were perswaded that the Body of Christ was really in the Sacrament of the Altar under the Species of Bread and Wine In 4. Sent. dist◠xi q. 3. b. and Scotus tells us That to say that such things appertain unto the Faith is an occasion of turning all honest Men and almost all that follow natural Reason from the Faith and of hindering their conversion to the Faith and that a prophane Man or one that follows natural Reason would think this Doctrine a greater inconvenience than all the Articles of the Incarnation and saith he Mirum videtur quare in uno Articulo qui non est principalis Articulus fidei debeat talis intellectus asseri propter quem fides pateat contemptui omnium sequentium rationem it seems worthy of Admiration why such a Sence should be asserted in one Article which is no principal Article of Faith as rendreth the Faith Contemptible to all who follow Reason Our Thirtieth Article affirms § 17 That the Cup of the Lord is not to be denied to the Lay-People for both parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to Christian Men alike and that this was the Doctrine of the whole Church of Christ to the Twelfth Century hath been demonstrated in a Treatise written upon that Subject Cassander also clearly testifies That the Oriental Church doth to this Day and that the Roman Church did for a Thousand Years In Art. 22. in the ordinary and solemn Administration of this Sacrament give both Kinds to all the Faithful and that they were induced to do so Instituto exemplo Christi by the Example and Institution of our Lord and that therefore it was no rash thing that all the best Catholicks who were conversant in the reading of the Divine and Ecclesiastical Writers and were moved by the Reasons there mentioned were extreamly desirous of the Cup and did vehemently contend that this salutary Sacrament of the Blood of Christ Epist 19. together with the Sacrament of his Body Juxta veterem multis saeculis perpetuatam universalis Ecclesiae consuetudinem in usum reducatur should be reduced to use according to the ancient Custom of the universal Church continued through many Ages The same Cassander saith Antiquioribus saeculis ad plenam legitimam solennem Communionem utriusque Sacramenti Corporis Sanguinis Domini participationem necessariam fuisse That in former Ages the participation of the Body and Blood of Christ was necessary to a full lawful and solemn Communion John Barus declares Cath. Rom. Pacif. Sect. 7. apud Forbes Consid Modest p. 429. That Communion in both Kinds is Scripturis Patribus universalis Ecclesiae consuetudini conformior more conform to Scriptures to the Fathers and to the Custom of the universal Church And George Wicelius saith That the Church of Rome did ill in intermitting the use of the Cup in publick Celebration of the Sacrament adding That Ejus rei cum nube quadam certissimorum Testium septi sumus In via Regia Apud Forbes Consid Modest p. 427. plerophoriam amplectimur omni secluso dubio being compassed with a Cloud of most certain Witnesses touching this matter we have that full assurance of it which excludes all doubt And even Thomas Aquinas teacheth In Cap. 11. Ep. 1. ad Cor. lect 5. q. That although whole Christ be under either Species yet is he not in vain tendered under both Species Quia hic est vetus usus hujus Sacramenti ut seorsim exhibeatur fidelibus Corpus Christi in cibum Sanguis in potum because this is the ancient use of this Sacrament That the Body of Christ should separately be given to the Faithful for meat and the Blood for drink In our Thirty-first Article §
Latina Ecclesia Presbyteris licuisse uti conjugio That even in the Latin Church it was sometimes Lawful for Priests to use Matrimony Scotus confesseth that it is very true Sent. 4. dist 37. qu. 1. Art. 1. That Secundum consuetudinem primitivae Ecclesiae according to the Constitution of the primitive Church it was lawful to use Matrimony contracted before Orders Cap. 4. De invent rerum l. 5. c. 4. p. 344. Clictovaeus in his Discourse of the Celebacy of Priests and Polydore Virgil do with one Voice affirm That Pope Syricius who held that See A.D. 387. was the first who imposed the Law of Celebacy on the Clergy It remains saith Cassander That this Law should be relaxed to those who shall hereafter be ordained Et more veteris Ecclesiae Consult Art. 23. p. 199. huc usque Orientalium Ecclesiarum And that after the Custom of the Ancient Church and of the Eastern Churches to this Day Honest Husbands should be admitted to the Ministry of the Church and out of the Time of their Ministry should be allowed the use of their Wives according to the Canon of the Sixth General Synod Wicelius in his Via Regia Apud Calixt de conjug cler p. 457. declares that the Marriage of Priests was unforbidden In primitiva Christi Ecclesia tam Orientis quam Occidentis in the Primitive Church both of East and West and that it agrees not only with the Gospel but also cum Veterum Synodorum Constitutionibus cum exemplis Veteris Ecclesiae with the Constitutions of Ancient Synods with the Examples of the Ancient Church yea even with the Examples of the Church of Rome such as she was Five hundred Years ago CHAP. XI Answer is given to the Arguments of Mr. M. for the Infallibility of Tradition as v. g. 1. That the World had no other Rule for the first Two thousand Years § 1. Answered 1st by shewing that this proves not the thing in Question which is not Whether nothing can come down unto us by Tradition but Whether in long tract of time Men may not add to the Traditions which truly they received others which falsly they pretend to be such and Whether pretences to Tradition may not be justly scrupled when ancient Records not only do say nothing of but plainly contradict them Ibid. 2dly That this Argument contradicts the Tradition of the Jews touching the Precepts of Noah only imposed upon the World before and of the Christians generally teaching Men were then guided by the Law not of Tradition but of nature § 2. The Instances contained in this Argument considered § 3. 3dly It is proved that both the Antediluvians and they who lived after the Flood were very prone to Idolatry and that God therefore would not trust them with any positive Precepts but such as were Recorded in a written Law § 4. Mr. M ' s. Second Argument That for above Two thousand Years more from Moses to Christ 's time the Church was governed partly by Writing and partly by Tradition Answ 1. The contrary is proved both from the Scriptures of the Old and the New Testament § 5. 2. That the Traditions which obtained in the Jewish Church were such as tended to the Evacuation of the Law of Moses the Introduction of vain Worship and the renouncing of the true Messiah § 6. This is farther demonstrated from the Scriptures of the New Testament and Josephus § 7. Mr. M's Third Argument That when the Scriptures were given to the Jewish Church all other Nations were guided only by Tradition and yet had many true Believers among them as Job c. Answ 1. That the Scripture manifestly declares that the Heathens generally were guilty of Idolatry and that God had given them a Law not of Tradition but of Nature § 8.2 That Job and his Friends believed in one God not by Tradition but the Light of Nature according to the Fathers § 9.3 That when Christianity appeared the great Plea of the Heathens for it was Tradition which they pleaded after the manner of the Romanists § 10. The Answer of the Christians to this Plea is a full Justification of the Protestants and a demonstration that they were not Roman Catholicks in this Matter § 11. For 1st They represent it as the greatest folly to preferr Custom before Reason 2ly They add That their Ancestors were prone to receive Fables and monstrous Opinions for Truths which also Romanists confess of the Writers of their Histories 3dly That this was the Rise of all their Errors that they followed their Fathers without consulting Truth 4thly That they who pleaded Antiquity were themselves the greatest Innovators 5thly That there was a time when the Heathen Religion was New Ibid. In defence of their own Proceedings they declare 1st That it is the property of wise Men not to be enslaved to their former Opinions 2dly That their Adversaries ought not to run them down with prescription or the belief of their Ancestors but fairly come to the Merits of the Cause § 12. 3dly That they ought not to be run down with multitude that being no mark of the true Religion 4thly That they ought not to be called to yield a blind assent to the dictates of other Men without using their own Judgments 5thly That their Separation from their fore-Fathers must be acknowledged Just and Righteous because they could shew wherein they had erred Lastly That their Religion was not New but only it was lately that they knew it to be the true and old Religion § 13. Obj. 4. That before the New Testament was written and divulged all Christians were governed by Tradition only § 14. Answ 1. That the Four Gospels which were always judged sufficiently to contain the Christian Doctrine were writ soon after the Preaching of the Gospel 2. That till then the Apostles Preached only out of the Old Testament and exhorted their Hearers to attend to it as their Rule Ibid. 3. That the Tradition of the Primitive Church declared it necessary that Scriptures should be written to be to us a Rule of Faith § 15. Mr. M ' s. Fourth Argument that the Traditions of the Church of Rome may be as fully proved as it can be proved to one that never saw London that there is such a City and that it is the Capital City of this Kingdom shewed to be highly vain § 16. HAving thus shewed the uncertainty of Tradition in many Cases and proved that the Doctrines of the Church of Rome have not descended by Tradition from the Apostles or the Primitive Church I now proceed to Answer what Mr. M. doth offer to prove the certainty of Oral Tradition in the General and of some Romish Doctrines in Particular And § 1 1. Mr. M. saith That all the Faith which true Believers had in those Two thousand Years before the Scriptures of the Old Testament were written Pag. 335. had no other Ground than the Revelation of God as proposed
entire System of the Christian Faith than by committing it to Writing that Piety should not permit even the Romans to rest satisfied without such written Monuments of what they had been taught or to conceive it was sufficient that they had received it by Tradition and that the Wisdom of the Holy Ghost instructed the Apostles to commit to writing that which they had Preached by Word of Mouth that so it might become to future Ages the Pillar and the Ground of Truth and a sufficient Antidote against the Heresies which afterwards prevailed in the Church Euseb H. Eccl. l. 3. c. 37. And that the zeal of the first Successors of Christian Faith imployed it self as much in leaving to their Converts throughout all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings of the Holy Gospels as in preaching Christ unto them In Answer to Mr. M's Fourth Reason for the Infallibility of Tradition I grant P. 354. That a Tradition made as credible to any Man as it may be made credible to one who never saw London that there is such a City as London and that it is the head Town of England will be a good and a sufficient Proof that the Traditions of the Church of Rome are true and that upon such Evidence afforded it will be most unreasonable to question the Truth of them but then I think it is the vainest thing imaginable for any person to attempt to prove them from a like Tradition For doth Mr. M. know of any Man whoever doubted that there was such a City as London or that it was the head Town of England Did he ever read or hear of any large Discourses any Testimonies brought from ancient Records or Traditions from Divine Revelation or from Reason to prove there was or could be no such Capital City in England Can he produce as many Eye and Ear Witnesses that the Traditions of the Church of Rome are truly Apostolical as may be easily produced for such a City Let Mr. M. once prove that the Traditions of the Romish Church were always generally received by all Mankind and that none ever had the Confidence to Question the Truth of any of them Let him prove them from Myriads of Eye Witnesses who saw them writ by the Apostles or Primitive Professors of Christianity as plainly as ever any Man saw London or as many Ear Witnesses hearing the Apostles preaching these Traditions as ever heard this Capital City mentioned by those who saw it Let him prove them by as many persons who writ to the Apostles concerning these Traditions as have writ to London and by as many who resorted to the Apostles to learn these Traditions as have resorted to this City by as many Books describing these Traditions in the very Age in which they are supposed to have been delivered as there are Books which in this Age make mention of the City of London and by as many Canons of the Primitive Church relating to these Traditions as there are Statutes and Discourses relating to the City Trade and Government of London And I will then acknowledge That it is impudent impious and blasphemous Impiety to doubt the Truth of these Traditions Mr. M. indeed supposeth That it is as evidently credible that God hath revealed such and such Verities as it is credible by humane Tradition that there is such a City as London but this he never undertakes to prove as knowing that it was an easier matter to suppose it P. 355 356. And then he adds That the very self same Tradition tells me that the same God who revealed by his Apostles so many other Verities to his Church did also reveal by the same Apostles to the same Church that this Church was to be heard as the Mistress of Truth with whom he would ever be present suggesting to her all Truth and never permitting the Gates of Hell to prevail against her that he placed her as a Pillar and Ground of Truth giving her such Pastors as should secure her Children from being tossed to and fro with every Wind of Doctrine and consequently this same Tradition tells me God hath revealed this Verity of her being Infallible in proposing any Point for Divine Faith. Now Reply First Mr. M. is miserably out in this Discourse for not one of these Revelations here mentioned whatsoever is the import of them have descended to us by Oral Tradition but are all of them contained in Scripture as far as they are truly cited Secondly Whereas the Evidence that there is such a City as London is so great that never any Body could deny or question it that the Church is Infallible in propounding any Point of Faith not clearly revealed in the Holy Scripture or that there are indeed any such Points of Faith is at present and hath been formerly denied by many Myriads of learned and pious Men whose worldly Interest it is and was to believe that true which they deny to be so and whose rejoicement it would be to find it true and that none of the places here produced prove this Infallibility or by the Primitive Professors of Christianity were esteemed to prove it they have unanimously held and do at present hold Thirdly Ibid. Whereas he saith He did see with his Eyes that she viz. the Church of God did propose her Traditions for Verities received from God. Let it be noted That Mr. M. confounds the Church of Rome and the Church of God excluding all the Protestants the Greek Church and the Eastern Christians not subject to the Pope from that Church out of which there is no Salvation which I hope is not so evident as that there is such a City as London for it is not the whole Church but that of Rome which claims this Infallibility and on that account proposeth her Traditions for Verities received from God. Now then let us return to our Capital City of London and we shall find the whole Nation though of different Parties Interests and Judgments agreeing that there is in England such a Capital City as London but yet we find half the whole Christian World utterly denying many Traditions of the Church of Rome to be Verities received from God and in particular that of the Pope's Supremacy without which the Church of Rome neither doth nor can pretend to be the whole Church Catholick Now this denial of her pretended Traditions by so many Churches professing a like Veneration for those Traditions which are truly Primitive must prove as strongly that the Traditions of the Church of Rome are falsly so called as her Assertion can be supposed to prove them Divine Verities Again whereas there are no universally received Records which give us the least cause to doubt whether there be such a City as London c. the Records of the Scriptures Councils and Fathers of the Church cause many Myriads to believe the Doctrines and Practices peculiar to the Roman Church are so far from being Apostolical Traditions that they
Anathematized St. Austin Pope Innocent Pelagius and the whole Church of Christ for Six whole Centuries Thirdly Hence it is evident that the Practice of the Church in any Century is no true Ground for the Interpretation of the Holy Scripture seeing this Practice of communicating Infants was built upon the Mistake of the Church of the Ages mentioned touching the true Sence of those Words Except you eat the Flesh of the Son of Man and drink his Blood you have no Life in you Fourthly Hence it is evident That if the present Church of any Age must be the infallible Judge of what is Tradition if what is generally received in any Age must be derived from the Apostles the Custom of giving the Sacrament to Children for the Remission of Sins and the obtaining Life must be an Apostolical Tradition it being generally received for Six Centuries and yet if the Church of Rome of the Three last Ages was the Judge of what deserved to be esteemed Tradition the self same Doctrine being then generally rejected by them could be no Apostolical Tradition Fifthly Hence Mr. M. may learn that his Proof of Prayer for the Dead and Infants Baptism from Tradition is not very weighty and convincing or if it be the Custom of communicating Infants must be Tradition Apostolical For changing only the Subject it will be easy to argue for it after the manner and in the Words of Mr. M. Let us take Two Traditions P. 401. the one confessed by you to be a true one the other indeed condemned by you but asserted by me to be no less true than the former because it is testified by as good a Tradition as the former and therefore either the former is not proved sufficiently by this Testimony or the latter is The First Tradition for Example sake is That of Baptizing Infants The Second That of the Communicating of Infants Of these Two I discourse thus Both these Points were recommended by the Apostles to the Primitive Church for divine Verities and Practices and so from hand to hand came most unquestionably delivered to the Twelfth Century Hence conformably to this Tradition P. 402. every where Christians baptized their little Children every where they gave them the Holy Sacrament of the Eucharist but yet the communicating of them was the more frequent Practice because Children were baptized but once in their Lives but being once baptized they frequently received the Holy Sacrament Well now let us suppose that both these Traditions be called in Question whether they be faithfully delivered as Sacraments to be received by Children or rather whether that of Communicating Infants were some humane Invention Soss 21. Can. 4. or as the Trent Council hath determined A thing unnecessary to be received by Infants till they come to Years of Discretion Let us see whether this Tradition condemned by that Council with an Anathema cannot defend it self from Forgery as well as any Scripture questioned of being true Scripture P. 403. For Example the Apocalypse which was rejected by divers Ancient Catholicks whereas the Communion of Infants was never rejected by any Ancient Catholicks at all nor by any of them said to be unnecessary Amongst ancient Hereticks the Pelagians indeed said That it was not necessary to communicate them for the Remission of Sins but this is noted in them as a peculiar Heresy of their own by Pope Innocent by Pelagius by the Council of Carthage and by St. Austin who pronounceth against them That Infants ought to be communicated for the Remission of Sins And the same St. Austin saith The Church doth necessarily do this by the Tradition P. 404. as he fupposeth Apostolical received from her Ancestors He held therefore such Communion of Infants suitable to the Doctrine of the Church and Tradition And this Tradition is that which I now stand upon which indeed did shine in the Practice of the Primitive Church You shall scarcely find a Liturgy or Service Book used in the ancient Church which is not Witness of this Tradition though these Books were found in every Parish of Christendom in which Divine Service was almost daily said P. 405. St. Cyprian mentions it as the Practice of his Times In both these Points it is a strong Argument and as strong for Communicating as for Baptizing of Infants That no time can be named in which those Customs began No man can be thought of who could by humane Means and such Means as should not make a mighty Noise amongst those great Reverencers of Tradition draw all the World in so short a time after the Apostles P. 406. to follow Customs as Apostolical which in that Age in which they were first vented were evidently by every Man not only known but clearly seen to be new hatch'd Novelties and not Ancient and Apostolical Traditions This Man who broached this false Doctrine should have been put into the Catalogues of Hereticks by Epiphanius and St. Austin whereas they did not only not put down any such Hereticks but one of them puts down Pelagius for one because he taught the contrary Now if you speak of this Custom going downward until the Age in which it began to be denied by Roman Catholicks the Custom of Communicating Infants hath come down with such a full Stream that it drew all Countries in many Ages with it insomuch that every where but among a few late born Romanists the Pontificals the Books of Sacraments the Liturgies Eastern and Western all the Ritualists all the Books of Ecclesiastical Discipline P. 407. and even the Canon Law bears witness of it There was not a Country which abounded not with such Monuments and such Records the very strongest Proofs of assured Antiquity and unquestionable Tradition Thus I hope I have made good that Tradition shining in perpetual Practice from St. Cyprian to Pope Paschal the Second is a sure Relater of the Doctrine and Practice of the Church touching Communicating Infants whence you may clearly see that the Trent Council hath manifestly erred in this Matter and consequently was not Infallible for if they could be actually false in a Point so universally current they might bear Witness in many other Matters to false Doctrine and deny due Approbation to the true P. 196. L. 1. contr Crescon c. 33. Sixthly Hence we may learn how failly Mr. M. citeth St. Austin to prove That nothing for certain can be alledged out of Canonical Scriptures to prove that Infants ought to be baptized for is it possible That he who held it so manifest from Scripture that they ought to receive that Sacrament to which De peccat Merit l. 2. c. 27. saith he no Man hath right to come who is not first baptized should think there was no certain Proof from Scripture of their right to Baptism Moreover how often doth he prove their right to Baptism from that Passage of St. John Except he be born again of Water De peccat Merit l 1.
c. 30. L. 3. de Origin An. c. 11. Ep. 126. de Orig An. l. 1. c. 9. 3. c. 13. Congerit testimonia Scripturrrum l. 1. contr Petit. c. 27. and of the Spirit no Man can enter into the Kingdom of God How often doth he prove the Necessity of it from those Scriptures which conclude them guilty of Original Sin How often doth he from Scripture pronounce them damned without it How often doth he conclude it from the Annlogy it bears to Circumcision and bring Congeriem Scripturarum an Heap of Scriptures to confirm it And after all this can it be rationally thought he should expresly teach in contradiction to his own constant Doctrine That nothing could be certainly alledged from Scripture to prove that Infants ought to be baptized Nor is there any thing more evident than that Mr. M. C. 32 33. here wretchedly imposeth on his Reader for in the place cited by him in his first Book against Cresconius he speaks not of the Baptism of Infants but of Hereticks as will be evident to all that will inspect the place In his Fourth Book of Baptism against the Donatists C. 24. in the place cited he speaks of this Point indeed but so as to assert That if any one In hac re Authoritatem divinam quaerat enquire after Divine Authority in this matter he may find what the Baptism of Infants will avail them De Gen. ad lit l. 10. c. 23. Ex circumcisione carnis from the Circumcision used under the Old Law. In the other Passage cited by Mr. M. he saith indeed That the Custom of the Church in baptizing Infants was not to be credited Nisi Apostolica esset traditio if it were not an Apostolical Tradition but doth not in the least insinuate that the Apostles left not this Tradition in their Writings Lastly Hence it is evident that the Practice of the Church is no true Ground for the Interpretation of the Holy Scripture seeing this Practice was built upon the Churches Interpretation of John vj. 53 54 56. in a Sence which that Scripture doth not bear Secondly § 7 According to the current Interpretation of our Saviour's Words I say unto you Swear not at all received in the Second Third Fourth and Fifth Centuries it was absolutely unlawful for a Christian to swear at all To this Effect we have in the Second Century the express Testimony of Justin Martyr Apol. 2. p. 36. D. Adv. Haer. l. 2. c. 56. p. 216. affirming that Christ commanded Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to swear at all but always to speak the Truth saying Swear not all c. Of Irenaeus who saith our Lord hath not only forbid us to swear falsly Sed nec jurare praecepit but hath commanded that we should not swear Clemens of Alexandria comparing the Christian Laws with those of Plato saith Strom. l. 5. p. 596. that of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid swearing in any thing agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Lords Prohibition of an Oath And again Avoid saith he an Oath in Traffick Paedag. l. 3. c. 11. p. 255. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in other things for the Lord will not hold him guiltless who takes his Name in vain And Basilides Euseb Hist Eccl l. 6. c. 5. who suffered under the Persecution of Severus being urged by some of his fellow Souldiers to swear he confidently affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was not lawful for him to swear at all for he was a Christian In the Third Century Origen observes Tract 25. in Matth. F. 47. B. that when our Lord speaks of Swearing Matth. xxiij he speaks unto the Jews and that Alioquin manifeste superius vetuit omnino jurare he had before manifestly forbid to swear at all And again I think that he who would live according to the Gospel ought not to adjure another for that which our Lord speaketh in the Gospel Hom. 35. in Matth. F. 82. A. Swear not at all and this Adjure not at all is alike Si enim jurare non licet quantum ad evangelicum Christi mandatum verum est quia nec adjurare alterum licet for if by Christ's Evangelical Precept we must not swear at all it is as true that 't is not lawful to impose an Oath on others De Idol c. 11. I omit to speak of Perjury saith Tertullian Quando ne jurare quidem liceat seeing it is not lawful to swear at all Amongst the Heads belonging to the Religious Discipline of Christians which Cyprian collected for the Instruction of Quirinus the Twelfth is this Non jurandum That Christians must not swear which he proves from Matth. v. 34. And to encourage Christians against Death he tells them De Mortal Ed Ox. p. 157. That it will be to them a Deliverance from many Evils they will be tempted to in this Life For saith he Compeller is jurare quod non licet thou wilt be compelled to swear which is not a thing lawful to be done In the Fourth Century Lactantius teacheth Epit. cap. 6. p. 744. That he who is of God and a Follower of Truth will never swear falsly least he seem to deride God Sed ne jurabit quidem nor will he swear at all Eusebius Demonst Evang l. 1. c. 6. p. 23. Praep. Evang. l. 1. c 4. p. 12. comparing the Laws of Moses with those of Christ saith Moses commanded not to swear falsly Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to swear at all And speaking of the Advantages of Christianity he reckons this as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they had learned from Christ not to swear at all St. Basil on that Passage of the Psalmist Who sweareth to his Neighbour In Ps 14. Tom. 1. p. 132 133. and deceives him not observes that here Permission is given to a perfect Man to swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the Gospel it is entirely forbid Here it is said He that swears to his Neighbour and deceives him not there I say unto you Swear not at all In his Epistle to Amphilochius he declares Can. 29. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath is wholly forbidden Tom 2. p. 383. and much more an Oath to do Evil. In his Asceticks he instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to swear at all Tom. 3. Ep. 63. p. 97. nor to put his Money out to Vsury And speaking of Gregory Thaumaturgus he saith That he abstained from an Oath contenting himself with Yea and Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the Command of Christ Epiphanius expresly saith Haer. 19. Ossen §. 6. p. 44. That our Lord commanded not to swear by God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any other Oath it being of the Devil or at the least an evil thing to swear and that Christianity requires us Haer. 59. Cathar §. 7. p. 499. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 78. 〈◊〉
were all confirmed and even ascribed to the Holy Spirit by the general Council held in Trullo and by the Second Nicene Council or who now thinks himself obliged by that Text to do so Fifthly Who knows not that anciently it was esteemed § 10 by the whole Church a thing unlawful for a Bishop Presbyter or any of the Clergy to go from one Church or Diocess to another The first Nicene Council declares That some Can. 15. who before their sitting had done this did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Canon and decrees That for the future neither Bishop Priest or Deacon shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go from City to City Can 21. The Council of Antioch approved by the whole Church renews the same Decree The Council of Sardica represents the Attempt of such a Change as Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most pernicious Custom to be pulled up by the Roots and as a Wickedness which deserved Translationes ab Ecclesia ad Majores apud Hilar. Frag. p. 437. Can. 1. Apud Athanas Apol. p. 744. Ep. 84. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Hist Eccl. l. 5. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be severely punished and therefore they declare That they who made such Changes should be excluded even from Lay-Communion and they object these Translations to the Arians as their great Crime The General Council of Chalcedon confirms all the Canons made touching this Matter by these Councils Pope Julius not only condemns this Transmigration but saith That he who practiseth it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise the Station God hath given him Pope Leo adds That he who doth so shall not only be expell'd from the Chair he had invaded Sed carebit propria but shall be deprived of his own Pope Damasus declares That he will have no Communion with such Persons Moreover this Practice they condemn as Spiritual Adultery declaring That the Church to which the Bishop or the Priest is chosen is his Wife which therefore he cannot dismiss and take another without Adultery Thus the Synod of Alexandria accuse Eusebius of Nicomedia for going from Berytus to that City as having forfeited his Bishoprick and committed Adultery against the Import of that Precept Apud Athanas Apol. 2. p. 727. Art thou bound to Wife seek not to be loosed which if it be said of a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more of a Church of the same Bishoprick to which one being tied ought not to seek another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Binium Tom. 4. p. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. That he may not be found also an Adulterer according to the Holy Scriptures In the Synod under Mennas it was also laid to the Charge of Anthimus That having been Bishop of Trabisond he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterously snatch that of Constantinople against the Ecclesiastical Laws and Canons Apud Regin de Eccles discipl l. 1. c. 250. Pope Calixtus from the same Scripture determines That if a Bishop or Priest leave his Church or Parish which is his Wife bound to him whilst he lives he commits Spiritual Adultery And suitably to the Determinations of so many Councils they who refused to be thus promoted were highly commended as observing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vita Constant l. 3. c. 61. the Commands of God and the Canons of the Apostles and the Church Thus when upon the Deposition of Eustathius Bishop of Antioch they would have preferred Eusebius Bishop of Caesarea to that See he refused the Offer Sozom. Hist Eccl. l. 2. c. 19. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of the Church forbad it and this Fact Constantine commended as acceptable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb ibid. and agreeable to the Tradition of the Church But they who did transgress this Canon were removed from that See they were translated to though never so well deserving of the Church Thus Gregory Nazianzen though removed from Sasima to Constantinople by the Emperor though he had laboured so much in that Church to convert the Heathens he found there and hinder the Endeavours of the Hereticks yet the General Council of Constantinople observing saith Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccl. l. 7. c. 7. the Laws of the Fathers and the Ecclesiastical Order took his Bishoprick from him no ways regarding the great Merits of the Person But who now in the Church of Christ regards these Canons of so many General Councils or looks upon it as a Crime to admit of or even sue for a Translation from a less Bishoprick to a greater It were easy to shew the like Difference betwixt the Practice and Judgment of the present Church and that of former Ages touching the corporal and pecuniary Punishments of Men for difference in Religion which they of former Ages most plainly disapproved of touching the Suffrage of the People being requisite to the Election of their Bishop which they expresly did assert disowning such pretended Bishops as wanted the Consent and Suffrage of the People to omit many other Instances which might be easily produced to shew that Doctrines and Practices have passed for currant and even Apostolical in former Ages which are now utterly rejected and disapproved of in this present Age. But Lastly though when the whole Church is unanimous § 11 nd all her Members do agree in the asserting any Doctrine as an Article of Christian Faith necessary to be owned by all Christians the Plea from the concurring Judgment of the Church is highly plausible and never ought without the clearest Evidence of Reason or of Scripture to be gainsaid nor hath the Church of England ever disowned any such Doctrine yet when whole Churches or Nations are divided in their Sentiments concerning any Doctrine and Number may be pleaded by both Parties then say we with the Fathers That we must have Recourse unto the Scriptures This is at present visibly the State and the Condition of the Church of Christ she agrees now in nothing but the Apostles and the Nicene Creed there is East against West and West against East Protestant against Papist and Papist against Protestant Now in this case the ancient Fathers of the Church declare it is our only safe and prudent Course to fly as doth the Church of England to the Holy Scriptures and to primitive Antiquity and say That a Necessity is laid upon us so to do Thus Hippolytus or whosoever is the Author of that Book which bears his Name having given an Account of the Prevalence which Antichrist shall have clearly insinuates That the best Preservative against him is P. 60. Scripturas audire to hear the Scriptures and that Christ will pronounce them Blessed who have done so And that they who do not Diligenter legere Scriptures P. 13. diligently read the Scriptures shall run up and down saying Where is Christ and shall not find him The
Author of the imperfect Work upon Matthew which passeth under the Name of Chrysostom speaking of the Times in which Heresy prevails Hom. 49. p 174. saith Then let them who are in Judaea fly to the Mountains that is Qui sunt Christiani conferant se ad Scripturas Let them who are Christians have Recourse to the Scriptures to the Writings of the Apostles and Prophets And why saith he doth Christ at this time command Omnes Christianos conferre se ad Scripturas all Christians to fly to the Scriptures Because saith he in this time since Heresy hath got the Churches there can be no Proof of true Christianity Neque refugium potest esse Christianorum aliud volentium cognoscere fldei veritatem nisi scripturae divinae the Christians who are desirous to know the true Faith can have no other Refuge but the Holy Scriptures Before there were many Ways of shewing which was the Church of Christ but now if Men be willing to discern her Nullo modo cognoscitur quae sit vera Ecclesia Christi nisi tantummodo per Scripturas the true Church of Christ can by no other way be known but only by the Scriptures for now all those things which are properly of Christ in truth these Heresies have in Schism they in like manner have Churches the Divine Scriptures Bishops the other Orders of the Clergy Baptism the Eucharist all other things and even Christ himself Now in the Confusion of so great Similitude he that is willing to know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know it but only by the Scriptures P. 175. Before it was known by Miracles who were true Christians and who false but now Signorum operatio omnino levata est the working of Miracles is intirely diminished and the working of feigned Miracles magis apud eos invenitur qui falsi sunt Christiani is chiefly found amongst those who are false Christians for the full Power of working Miracles is to be given to Antichrist The Church of Christ was formerly known by her Manners the Conversation of all or most of her Members being Holy but now Christians are like to or even worse than Hereticks He therefore who would know which is the true Church of Christ Unde cognoscat nisi tantummodo per Scripturas Whence can he know her but only by the Scriptures Whence our Lord knowing that there would be such a confusion of things in the last Days commands Ut Christiani qui sunt in Christianitate volentes firmitatem accipere fidei verae ad nullam rem fugiant nisi ad Scripturas That Christians who are willing to remain firm in the true Faith should fly to nothing but the Scriptures The true Chrysostom gives exactly the same Advice in the like Case for to that Enquiry What shall we say to the Greeks Hom. 33. in Act. Tom. 4. p. 799. There comes one of them and saith I would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I know not to whom I should join myself for there is much Contention Controversy and Tumult among you Christians What Opinion shall I chuse every one saith Truth is on my Side Whom shall I credit who know nothing of the Scriptures and hear them all pretending to them To this Inquiry Chrysostom answers This is much for us for did we say you must believe our Discourses thou had'st reason to be troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but since we say you must believe the Scriptures and they are plain and true 't is easy for you to pass your Judgment if any Man consents with them he is a Christian if he contradicts them he is far from this Rule Behold here the Heathen sent by St. Chrysostom to pass Judgment betwixt the Orthodox and all sorts of Hereticks from Scripture alone and told that it is easy for him so to do because the Scriptures are a plain Rule whereby to judge in Matters of this Nature But saith the Heathen one of you affirms That the Scripture saith thus the other That it speaketh otherwise interpreting it to another Sence But what of all this saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hast thou not an Vnderstanding and a Judgment Where again the Heathen is supposed able by his own Judgment to discern who wrests who rightly doth interpret Scripture But how can I do this saith the Greek I know not how to judge of the Doctrines I come to be a Learner and you make me a Teacher If any one object thus saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should ask him whether this be not Dissimulation and Pretence for if your Reason taught you to condemn Heathenism it may also teach you to judge betwixt us and Hereticks do not therefore dissemble or make Pretences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things are easy Thou knowest what to do and leave undone do therefore what thou oughtest and with right Reason seek of God and he will fully reveal this to thee for he is no respecter of Persons it is not possible that he who heareth without Prejudice should not be perswaded P. 800. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as if there were a Rule to which all things were to be adapted it would be easy to perceive who takes wrong Measures so is it here To this Rule you see viz. the Holy Scriptures even the Heathen is sent as to that which is sufficient to direct him to Christian Truth when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much Controversy and Contention amongst Christians concerning it Lastly Commonit c. 6. Vincentius Lirinensis lays down the same Rule For if the Contagio◠saith he though new endeavour to infect the whole Church as in the case of the Arians then whosoever would discern the Catholick Faith from Heretical Pravity must be careful to adhere to Antiquity C. 3 4 8 25 33 39 41. viz. To that Sence of Scripture which it is manifest our Ancestors held and must believe that without Doubtfulness which all in like manner with one consent held writ and taught openly frequently and perseveringly he being only firm in Faith who determines Id solum sibi tenendum credendumque quicquid universaliter antiquitùs Ecclesiam Catholicam tenuisse cognoverit That alone is to be held and believed by him which he knows the Catholick Church anciently held But when Schisms and Heresies have grown ancient in the Church and the Poison of them hath spread largely which say we is the present Case of the Church then saith he Nullo modo oportet nos nisi aut Sola si opus est Scripturarum Auctoritate convincere we ought only if need be to convince them by the Authority of Scripture or to shun them as being condemned Cap. 41. Jam antiquitus by ancient general Councils of Catholick Priests and when our Adversaries assault us with either of these two Weapons they will find us ready and able to defend
our selves Mr. Mumford shews that Prayer for the Dead is at least Object 6 as ancient as Tertullian and that from the Fourth Century P. 401-406 till the Reformation it generally obtained in the Church and is not this enough to prove it an Apostolical Tradition as St. Austin and some others represent it To this I have already returned one Answer by shewing Answer that Communicating Infants obtained in the same Century in which Tertullian lived Vide supra §. 6. and that from the Fourth to the Twelfth Century it was generally practised and held necessary for the Salvation of the Infant and yet the Trent Council hath declared That it was neither necessary nor Apostolical And there is one thing farther observable to compleat this Parallel That Pseudo-Dionysius in that very place where he discourses of Prayers for the Dead undertakes also to account for that other Custom Eccl. Hier. c. 7. §. 3. quae est de precib pro mortuis p. 417. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Administring not only Baptism but the most sacred Symbols of the Divine Communion to Children not capable of understanding Divine things That this was then done he saith expresly not only here P. 419. but in these following Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest also delivers to the Child the Sacred Symbols which his Paraphrast varies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachymeres p. 436. The Infant also partakes of the Mysteries And these things saith he our Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have brought down to us from an ancient Tradition so that the Practice as it was as early so was Tradition equally pretended for it Secondly It hath been lately shewed by the Judicious a Answer to the Jes ch 7. Bishop Vsher the searned b De poenis satisf l. 5. Dall and by the Author of a late excellent Treatise of c Sect. 1. Prayer for the Dead and Purgatory That the Ancients prayed for the Dead upon these Five Accounts 1. Dall ibid. c. 7. As believing the Doctrine of the Millenium or the Saints Reign on Earth a Thousand Years 2. Dall ib. Ush p. 232 c. As supposing that in the general Conflagration of the World at the last Day all should pass through the Fire and feel the Torment of it more or less 3. Dall ibid. c. 3 4 5 6. Ush ibid. As thinking that the Souls of just Persons departed were not to be admitted into the highest Heavens or the Fruition of Gods immediate Presence till the Resurrection but were till then reserved in Abraham's Bosom 4. Dall ibid. c. 9. As thinking That the Sentence was not instantly pronounced at the Day of their Death but was reserved to that of Judgment when the Just should have a publick Absolution and the full Crown of Righteousness awarded to them 5. Dall ib. c. 12. As furmising That even wicked Persons by their Prayers Alms and Oblations might receive Aut plenam Remissionem aut tolerabiliorem damnationem either a full Remission or a more tolerable Damnation And indeed I think it very difficult to name one Ancient Author by whom these Prayers are mentioned who held not one or more of these Opinions which might give Rise unto this Custom that of the Millenium and of the non-Admission of Souls into the highest Heavens being almost generally received in the Second Century in which we hear nothing of Prayers for the Dead Now all these Opinions are generally condemned and discarded by the Church of Rome and if they may reject all the apparent Grounds recorded in the Ancients of this Practice and censure the chief Reasons upon which they did it why may not the Tradition also be rejected as being founded upon precarious Doctrines which they themselves deny to be Apostolical Thirdly I answer That if by praying for the Dead Mr. M. only means the using of such Prayers as St. Paul made for Onesimus viz. 2 Tim. 1.18 That God would Grant him Mercy at that Day viz. The Day of Judgment or such as our Church useth in her Liturgy That God would deliver iâ— in the Hour of Death and in the Day of Judgment and that all they who are departed in the true Faith of God's Holy Name may at the Day of Recompence have their perfect Consummation and Bliss both in Body and Soul. I say if he intends this only it is no more than we our selves do by our Practice and Subscriptions own The Doctrine we deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defin concil Florent apud Bin. Tom. 7. p. 851. p. 564. is that which is contained in the definition of the Florentive Council in these Words If those who have truly repented â—y in the Love of God before they have satisfied for their Sins of Commission and Omission by worthy Fruits of Penance their Souls are purged after Death by purgatory Punishments and that they may be relieved from those Punishments it is profitable for them to have the Aid of the 〈◊〉 viz. The Masses Prayers and Alms and other Acts of 〈◊〉 performed by the Faithful and that they being thus purged 〈◊〉 presently after received into Heaven and admitted to the immediate Vision of God. The Doctrine we deny is that which in the Trent Council is delivered â—â—â—us The Catholick Church instructed by the Holy Spirit 〈…〉 S. Courgils and in this General Synod taught from the Holy Scriptures Purgatorium esse animasque ibi detentas fidelium suffragijs potissimum vero Altaris acceptabili Sacrificio juvari Sess 25. and the ancient Tradition 〈…〉 â—â—ry and that 〈…〉 by the 〈…〉 the acceptable Sacrifice of the Altar which Sacrifico say they 〈…〉 the Tradition of the Apostles 〈…〉 the Sins Punishments Sed pro defunctis in Christo nondum ad plenum purgatis Sess 22. cap. 2. and Satisfactions of the Faithful living but also for the Dead is Christ not fully punged And therefore she defines That if any one say that after Justification the Fault of the Penitent is so remitted and the Guilt of eternal Punishment so blotted out Ut nullus remaneat reatus poenae temporalis exolvendae vel in hoc saeculo vel in futuro in purgatorio Sess 6. can 30. that there remains no Guilt of temporal Punishment to be suffered in this World or in the future in Purgatory before he can have admittance into the Kingdom of Heaven let him be Anathema Now to prove this Doctrine from the perpetual Tradition of the Church of Christ Mr. M. must not only prove the Antiquity of Prayer for the Dead which no body denies but 1. Apud Bin. Fom 7. p. 838. That some Soulsâ—â—dying in Christ or departing hence in the Love of God are detrained in Purgatory or as the Florentine Council doth exprels it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place of Torments 2. That they are there detained to undergo some temporal Punishment for their Sins or to be fully purged from
to Cardinal Campejus he speaks thus Videham ut quisque esset integerrimis moribus Evangelicae puritati proximus ita minime infensum Luthero Lib. 14. p. 446. I heard excellent Men of approved Doctrine and Religion rejoice that they met with that Man's Books and I saw that as any man was more upright in his Life or nearer to Evangelical purity he was the less offended with Luther And in the same Epistle he adds Pag. 448. that he conceived it not convenient presently to be incensed against a Man with whose Writings so many excellent Governors so many Learned and pious Men were delighted L. 15. p. 492. In his Epistle to Godeschallus he saith That he did not defend him even then cum non decessent maximi Theologi qui non vererentur affirmare nihil esse in Luthero quin per probatos Authores posset defendi when the greatest Divines were not afraid to affirm that there was nothing in Luther which might not be defended by approved Authors And lastly he himself declares Hausit pleraque ex veteribus Epist l. 14. p. 447. That Luther gathered most of his Tenets from the Ancients and that had he named the Ancients from whom he had them he would have avoided much of that envy which then lay upon him To proceed to the particular Controversies in the Order in which they are mentioned in the Articles of Religion subscribed by our Clergy Holy Scripture saith our Sixth Article § 2 containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not required of any Man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation So that besides the same Art. 21. the Church ought not to enforce any thing to be believed for necessity of Salvation Agreeably to this Article the Bishop of Rhodes disputing with the Greeks in the Council of Florence speaks thus in the behalf of the Western Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bin. Tom. 8. Concil Florent Sess 7. p. 609. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. I desire you Greeks to satisfie me in this Question Doth not the Gospel perfectly contain the Doctrine of Christian Faith Surely saith he the Reverence you bear to it will not permit you to affirm that the Faith is not perfectly contained there And that is true and not denied by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. which the Bishop of Ephesus said That the Fathers had inclosed the Gospel and the Holy Scripture so that it should by no means be lawful to add to them And whereas the the Bishop of Ephesus had said That the Evangelists did not forbid that any thing should be added to what they had written This saith he with his leave cannot be said of Holy Scripture for the Apostle Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. i. 9. If any Man preach any thing besides what you have received let him be Anathema And St. John in the end of his Revelations saith If any one add to these things God shall add to him the Plagues which are written in this Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Sess 8. p. 630. Nicenus also on the part of the Greeks saith We draw all divine Doctrines from the Fountains of the Holy Scriptures which are the principles and the foundations of our Faith to which nothing ever was or ever shall be added by us or any other Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Flor. Sess 25. p. 783. Time was saith the Archbishop of Nice in his Oration made at that time and place when the Church the Spouse of God was without spot or wrinkle viz. when we made more account of the simple and not curious Faith delivered as it lay in the Gospel and regarding that superfluous and talkative Divinity which is the fruit of our own Reasonings less than the Sacred Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we attend only to what was written delighting in the things spoken by the Holy Spirit and being compacted in one by them So that it seems by these plain words that both the East and West were then of the same Judgment with the Church of England in this Article It is declared saith John Gerson by the Authority of Dionysius Declaratur ex Authoritate Dionysii dicentis nihil audendum dicere de divinis nisi quae nobis a Scriptura S. tradita sunt quoniam Scriptura nobis tradita est tanquam Regula sufficiens infallibilis pro regimine totius Ecclesiastici corporis Lib. de Exam. Doctr. secunda parte princip consid 1. That we must not dare to say any thing of Divine Things but that which is delivered to us from the Holy Scriptures of which the Reason is That the Scripture is delivered to us as a Rule sufficient and infallible for the Government of the whole Ecclesiastical Body and Members of it to the End of the World. The Holy Scripture saith Gabriel Biel is according to B. Gregory In Can. Miss Lect. 71. f. 200. Edit 1510. as the Mouth of God quia per eam loquitur Deus omnia quae vult a nobis fieri because by it God speaketh all things which he would have done by us Gregory the Great saith Molinaeus asserts Asserit Haereseos labe inquinatos qui extra S. Scripturas aliquid docent aut proferunt c. Lib. de Concil Trid. §. 17. That they are infected with the filth of Heresie who teach or produce any thing beyond the Holy Scriptures I mean in those things which appertain to the Substance of Faith and Doctrine The Sorbon Doctor who set forth the French Testament printed at Mons A. D. 1672. informs us Praeface 1 2. That St. Austin considered the Holy Scripture as the Treasure of Divinity and as the Source of all those Truths which a Man ought to know for the Edification of himself or the Instruction of others And speaking of the mixture of profound places with those which are proportioned to the capacity of the most simple he saith That which ought to comfort us in this obscurity is that according to St. Augustin the Holy Scripture proposeth to us all that is necessary for the conduct of our Life in a manner easie and intelligible that it explicates and clears up it self by speaking that clearly in some places which it saith obscurely in others The Guide of Controversies saith Guid. Disc 2. §. 40. n. 2. That as for the sufficiency or the entireness of the Scriptures for the containing of all those Points of Faith which are simply necessary of all Persons to be believed for attaining Salvation Catholicks deny it not And for this he cites among many other R. Doctors this saying of Aquinas In doctrina Christi 22. qu. 1. Art. 9. Apostolorum he means Scripta veritas fidei est sufficienter explicata In the written Doctrine of Christ and his Apostles the
Truth of Faith is sufficiently explained In the same Article our Church having reckoned up the Books of the Old Testament which she esteemed Canonical Art. 6. and which by both Churches are recieved as such she adds the other Books as Hierom saith The Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following The Third Book of Esdras The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther The Book of Wisdom Jesus the Son of Syrach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The First Book of Maccabees The Second Book of Maccabees Of all which excepting only the Third and Fourth Books of Esdras and the Prayer of Manasses the Council of Trent saith Whosoever shall not receive them as Sacred and Canonical Sess 4. let him be Anathema And yet this Determination is so apparently repugnant to the Doctrine of the Ancient Church that Mr. Du Pin a Doctor of the Faculty of Divinity in Paris and his Majesty's Professor Royal in Philosophy hath entirely given up this Cause unto the Protestants For 1. Whereas it is confessed by all the Learned of both Churches that we in this distinction betwixt Books of the Old Testament Canonical and Apocryphal or not Canonical exactly follow the Canon and the Judgment of the Jews Tom. 1. dissert praelim p. 51. from whom the Christians received the Books of the Old Testament He also saith The Christian Antiquity for the Books of the Old Testament hath followed the Canon of the Jews that no others were cited in the New Testament but those which belonged to the Canon of the Jews That the first Catalogues of Canonical Books made by Ecclesiastical Authors both Greek and Latin comprehend no others in the Canon P. 612 613. In his Abridgment of the Doctrine of the Three first Centuries he saith expresly That the Christians of those times owned no other Canonical Books of the Old Testament but those which belonged to the Canon of the Hebrews and that they sometimes cited the Apocryphal Books but never put them in the number of Canonical Books And whereas Mr. M. and J. L. have had the confidence to say Mr. M. p. 85 86. That after the Declarations of the Council of Carthage Pope Innocent and Gelasius c. no one ever pertinaciously dissented from it but such as Protestants themselves do confess to be Hereticks J.L. c. xi p. 23. until the days of Luther Or that no Catholick after the Church's Declaration in the Year 419. ever doubted of them Qui depuis les decisions des Conciles de Carthage de Rome la Declaration d'Innocent I. n'ont compte que vingt deux ou vingt quatre livres Canoniques de l'Ancien Testament Tom. 1. Diss praelim p. 60. Mr. Du Pin having produced the express words of Gregory the Great after that time to the contrary adds in flat contradiction to them these ensuing words We ought to make the same reflection on all the other Ecclesiastical Authors Greek and Latin which we have produced who After the Decisions of the Council of Carthage and of Rome and the Declaration of Innocent the First have counted only Two or Four and twenty Books of the Old Testament which makes it evident that these Definitions were not yet followed by all Authors and by all Churches till such time as this Matter was fully determined by the definition of the Council of Trent And indeed § 3 the Truth of this Confession is as clear as the Light For as Mr. M. and J. L. confess Vid c. 3. §. 13. Lib. 1. de verbo Dei. c. 20. S. ad alterum That the Canon of Scripture was not defined till the Fifth Century As Bellarmine acknowledgeth That Melito Epiphanius Hilarius Hieronymus Ruffinus in expounding the Canon of the Old Testament followed the Hebrews not the Greeks De locis Theol. l. 2. c. 11. Sect. Quid Ecclesiâ—sticum As Canus excuseth Ruffinus for rejecting with us the Apocrypha because he did it in eo tempore quo res nondum erat definita when this thing was not defined on which account saith he we also do excuse the rest and so all these men virtually confess that there was no Tradition of the Church against us during those Ages So in the following Centuries even till the time that the Trent Council met approved Authors do declare the Doctrine of the Church to have been still according to the Doctrine of this Article and contrary to the Definition of the Trent Council For In the Western Church Primasius a Bishop of the African Church saith Cent. 6. In Apocalyps cap. 4. The Books of the Old Testament of Canonical Authority which we receive N. B. are Twenty-four which St. John insinuated by the Twenty-four Wings Leontius Bizantinus having said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sectis Act. 2. Let us reckon up the Books received by the Church he adds That the Books of the Old Testament are Twenty-two and concludes thus These are the Books Canonized in the Church of which they that belong to the Old Testament are all received by the Hebrews In the Ninth Century Nicephorus Patriarch of Constantinople Cent. 9. undertakes to reckon up the divine Scriptures which were received and Canonized in the Church and of these in the Old Testament he numbers only Twenty-two as we do Canon Scrip. Chron. p. ult Quibuscontradicitur non recipiuntur ab Ecclesia Bibl. H. Eccl. de vitis Pontif. and among the Books contradicted and not received in the Church he puts the Maccabees Wisdom Ecclesiasticus Esther Judith Susanna and Tobit Anastasius the Keeper of the Library of the Church of Rome among the Books which are contradicted and not received by the Church reckons the Maccabees Wisdom Ecclesiasticus Susanna Judith and Tobit In the Twelfth Century Peter Mauricius Cent. 12. Abbot of Clugny in his Epistle against the Petrobusians tells them they ought of necessity to receive the whole Canon which is received by the Church and then having reckoned up the Canonical Books of the Old Testament as we do he adds That after these Authentick Books of the Holy Scripture Restant post hos Authentiâ—os sex non reticendi libri sapientia c. Pag. 25. c. de Autor Vet. Test there be Six not to be concealed viz. the Books of Wisdom Ecclesiasticus Tobit Judith and both the Books of Maccabees Hugo de Sancto Victore saith Sunt praeterea alii quidem libri ut sapientia Solomonis c. Qui leguntur quidem sed non scribuntur in Canone de scripturis scriptoribus Sacris Cap 6 Prolog in l. de Sacram c 7 And the division he says is made Authoritate universalis Eccl. Didasc l. 4. c. 1.2 Richardus