5. quaestâ— 5. ar 1. There are Principles plainely laid downe in Scripture which are the grounds of many other articles as of two natures and one person in Christ and of the necessity of the baptisme of Children c and of many other doctrines not expressely written and yet firmely drawne from Scripture Such aâ—e many other points as that of the consubstantialitie Reply pag. 126 of the Sonne with the Father The proceeding of the Holy Ghost from the Father and the Sonne as from one beginning That the Father is unbegotten 12. These three points which concerne the glorious Trinity Father Sonne and Holy Ghost we beleeve them to be articles of our faith and to be written though not formally yet virtually in the Scriptures and it may be that the spirit of contention moveth the Iesuite to strive about the forme of words and not about the forme of doctrine contained in those words unbegotten consubstantiall c S. Augustine disputing about the same words saith * Quid enim contentiosiue quam ubi dâ—re constat certare de nomine August ad Pascent Arian Epist 174. What is contention if this be not to strive about words when we agree about the thing The words themselves are not the points of faith the Church beleeved the same points of faith before the same words were used but the doctrines contained in those words are the points of faith And if he will say the doctrines are not written because the words are not written he may aswell say the Trinity of Persons and the Vnitie of Essence are unwritten doctrines because the words Trinity and Vnity are not written It is the doctrine of Devils first to teach that these things are not written that so men may doubt of them and after deny them What a gappe is here layd open to let in Paganisme Atheisme Iudaisme and sundry sorts of heresies Let him then recant his error least he be burnt for an Hereticke Bellarmine makeâ—h a better confession saying y Retinentur à nobisilla nomina Essentia Homousios Hypostasis Persona c quia etsi in Scripturis non â—abentur â—amen habentuâ— corum semina â—quivalentia Bellann de Christo l. 2. c. 2 We retaine these words Essence Consubstantiall Hypostasis Person c because we finde words which are aquivalent unto them in Scripture although the Scripture doth not containe these same words That of the Consubstantiality of the Sonne with the Father is proved out of the Scriptures by Tertullian in a z Tertul. adâ— Praxâ—am treatise written for that purpose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor Dialog â— For this we will produce demonstrations out of the holy Scripture saith Theodor. â— disputing against Arius concerning this point b Quomo â—o dicis in Scripturis Hoâ—ousion non inveniâ—i quasi aliud â—it Homousion quam quod dicit Ego de Patre exivi et Ego Pater unum sumus Ambrosâ— de fide cont Arianâ— c. 5. How doest thou say saith Ambrose the word Consubstantiall is not found in the Scriptures as if Consubstantiall were any thing but this I came forth from the Fathâ—r And I and the Father are one c Adverâ—us impietatem Haereticorum Paâ—res novum nomen condiderunt Homousion sed non rem novam tali nomine signaverunt Hoc enim vocatur Homousion quod est Ego Pater unum sumus unius videlicet ejusdenque substantiae August tract 97. in Ioh To crosse the impietie of the Heretickes the Fathers invented a new word Consubstantiall but that new word signified no new thing For Consubstantiall and this is all one I and the Father are one to wit one in substance saith S. Augustine And he urgeth the Arians to consider this d August Epist 174. If any where in Scripture they can finde two called one who are not one in substance And againe hee provoketh them to try this point not by any e August cont Maximin l. 3. c 14. Councell but by Scripture And Bellarmine telleth us hee had good reason to doe so f Quia in illis quâ—â—ionibus exstabant in Scripturis clarisâ—ima testimonia Bellarm de verbo Dei l. 4. c 11. Because in that question the Scripture afforded most evident testimonies That the Holy Ghost proceedeth from the Father and the Sonne S. Augustine in sundry places proveth it by the Scriptures g Cum per Scripturarum Sacraruâ— testimonia docuissem de urroâ— procedere Spiritum Sanctum August de Trinit l. 15. c. 27. Seeing that I have taught saith he that the Holy Ghost proceedeth from them both And againe h Spiritum Sanctum esse Patris Filiâ— a Patre Filio mitti atque procedeâ—e ab utâ—oque sanctae Scripturae testimonijs clatius demonstremus Aug Tract 99. in Ioh. That the Holy Ghost is of the Father and of the Sonne and is sent forth from the Father and the Sonne and that hee proceedeth from them both let us demonstrate it more clearely by the testimonies of holy Scripture And this point Bellarmine prooveth by i Bellarma de christ l. â— c. â—â— Scripture And that the Holy Ghost proceedeth from them both as from one beginning this is not expressely written yet by undeniable consequence it is gathered out of Scripture Petrus Damianus useth this argument k Cum Filius dicit Ego Pater unum sumus Quomodo potest Spiritus Sanctus ab eo quod unum est procedere non procedere Pet Damian l. 3. Epist 1. Seeing the Sonne saith I and the Father are one How can the Holy Ghost proceede from that which is one and likewise not proceede l Melch Canus locorum l. â— c. 2. Melchiâ—r Canus reckoneth this among those things which without losse of Salvation may bee left doubtfull and a man may bee ignorant of And it is the last Article of Faith revealed to the Church yet not by unwritten Tradition but by firme consequence out of the written word That the Father is unbegotten is likewise a written doctrine for though the word unbegotten is not written yet the doctrine taught us by that word is written and wee dispute not of words but of doctrines That the mother of God remained a perpetuall Virgin Reply pag. â—â—6 13. We say with S. Augustine m August de natur grat c. 36. Wee are not willing to move any question about the mother of God for the honour wee beare unto her Sonne But seeing wee must declare what wee thinke wee thinke her to be a blessed Virgin because the Scripture doth not teach the contrary and because wee are commaunded to hold those things which are of n Phil 4. 8. good report If it bee an unwritten Tradition then S. Ambrose was mistaken who alledged this text to prove it o Ezek. 44. 2. Ambros epist 81. This gate shal be shut and shall not be opened and no man shall enter by it because the
fabulous Novelties then Epiphanius especially in Genealogies into which it is probable he was misledde thorough his over-much love of historicall Traditions He taketh upon him to tell who was * Heracles and Astaroth Melchizedecks Father and Mother and who were the wives of * Sanue Asura Barthenoâ— Cain Seth and Noah These were some of his fabulous Novelties grounded upon Tradition without any authority of Scripture for which he deserveth to be censured We are willing rather to cover then to discover the nakednesse of this Father and therefore favourably interpret his words that The Traditions of the Apostles that is their preaching and The succession of true doctrine both which are the same with the Scriptures are the limites of the Church and the boundes of our faith This is consonant with the doctrine of other Fathers m â—criptura est murns adamantinus circum vallenâ—â—eclefiam Chrysoft l. 4. de Sacerdot The Scripture sayth Chrysostome is an adamantine wall environing the Church The Church saith Hierome n Ecclesia non egressa est de fiâ—â—bus suis id est de Scripturis sanctis Hieroâ— l â— c. â— in Mich. is not gone out of her bounds that is out of the holy Scriptures Irenaeus telleth us first that * Iren l. 3. c. 2. Heretickes cannot possibly be convinced by onely Scripture 5. I tell you that you belye this Father this is all that hee saith When Heretickes are convinced by the Scriptures Reply they beginne to accuse the Scriptures Heresie hath alwayes an obstinacie joyned with it this obstinacie and not the insufficiencie of Scripture made the Heretickes not submit unto it S. Steven convinced the Iewes by the Scriptures and so did S. Paul the Athenians yet malice made the Iewes to o Act. 7. 34. Gnash with their teeth at the one and obstinacie caused the Athenians to p Act. 17. 18. rayle upon the other The Scripture is sufficient to convince the whole rabblement of Iesuites although they doe as those Heretickes did accuse it of insufficiencie when as they are convicted by it If the Scripture be not sufficient to convince Heretickes because they raile upon it by the same reason they cannot be convinced by Tradition for Irenaeus sheweth that they did * Iren ibidem likewise oppose Tradition And that they would neither yeeld to Tradition nor to Scripture Irenaus had a better opinion of Scripture then the Romanists have he spent three Bookes in his arguments taken from Scripture against the Heretickes and not three Chapters in his arguments taken from Tradition Erasmus therefore well observeth it q Solis Scripturarum praesidiis pugâ—âsse Iâ—enâ—um adversus catervam Hâ—reticorum Erasâ—â— in Epist ad Triden Epist Iren. praeâ—â—â—â— That Irenaent fought against the roote of Heretickes onely with the strength of Scripture Afterwards reckoning up the Bishoppes of Rome from S. Peter to Elentherius who sate in his time thereby to shewe that there was in the Church a continuall and orderly succession of Bishoppes by whome divine and Apostolicall Traditions were truely preserved There was doeth not proove that there is Reply Rome was once t Rom. 1. 8. famous for her faith but now her obstinacie and apostasie whereof shee was Å¿ Rom. 11. 21. forewarned is manifest and apparent I graunt that from the dayes of S. Peter untill the time of Eleutherius or Iranaeus the Church of Rome preserved Traditions But not such Traditions as are now observed in that Church that Church then was as ignorant of these late inventions as this now Church is wide from those Traditions In his second Chapter hee hath these golden Reply words they are in his fourth Chapter Seeing that these demonstrations are so great wee must not seeke for that truth amongst others which we may easily finde out in the Church By others he meaneth the Valentinians the Marcionists and those Heretickes against whom he disputeth amongst these we must not seeke for the truth Where then In the Church Must we not therefore seeke it in the Scriptures This is to extract drosse out of Irenaeus his gold Is the Church without Scripture And if we finde truth in the Church can we not therefore finde it in the Scripture * Iren ibidem Seeing that the Apostles have laid up fully in her as in a Reply rich store-house all whatsoever belongeth to the truth The preaching and writings of the Apostles which are the same for substance of doctrine are the endlesse treasure laide up in the Church as in a rich store-house These are * Iren. ibidem The things of the Church which wee must love this is the Tradition of truth which wee must lay hould of Namely of the truth preached by the Apostles delivered unto the Church in the Scripture and preserved in the Church this kinde of Tradition Irenaeus commenmendeth by this kinde of Tradition hee condemned the Heretickes and this kinde of Tradition is not of unwritten but of written doctrines even of such doctrines as were coÌ„tradicted by those Hereticks who erred in points of written doctrines * Iren ibidem What if there were a controversie in some small point it selfe must wee not make recourse unto those most auncient Churches and receive from them what wee holde to be certaine and undoubted Not onely in small but even in the greatest Controversies wee collect the testimonies of antiquity wee enquire what the Primitive Church hath taught even as we doe in this great Controversie of unwritten Traditions and we finde that the Primitive Church taught as we teach and therefore we holde it as certaine and undoubted that unwritten Traditions are to bee rejected But the last wordes of Irenaeus * This is answered Sect. â— D. â— What if the Apostles had not left us the Scriptures â—â—written should wee not then bee obliged to follow the rule of Tradition delivered by them unto those with whom they left the Churches in charge These sayth the Iesuite put us in minde of tâ—at I dare say which never came into Irenaeus his minde That the Apostles delivered some things onely to certaine persons which they would not have layde open unto all by writing This is to corrupt Irenaus to sophisticate his golden wordes and to turne them into drosse there is nothing in Irenaeus sounding like unto this but I see as the foole thinketh so the bell tincketh If the Apostles had not written then there had beene unwritten doctrines and now seeing the Apostles have written must there needes be still unwritten doctrines Irenaeus never knew other doctrine delivered by the rule of Tradition then is contained in the Scriptures So Paul to Timothy * â— Tim. 2. 1. Thou therefore my sonne bee Reply p. 1â—5 strong in the grace that is in Christ Iesus and the things that thou hast heard of mee by many witnesses the same commit thou to faithfull men who shal be able to teach others also Here
not exclude his knowledge of those bookes which were penned afterwards But why should not we say That the old Testament alone containeth all things necessary to Salvation seeing Christ saith of it l Ioh 5. 39. Search the Scriptures in them yet thinke to have eternall life and they are they which testify of meâ— Then consequently the new Testament is needlesse saith the Iesuite This consequence is false and absurd you hold that the Pope hath os sapientiam a mouth to utter and wisedome to declare all things necessary to Salvation Will you therefore inferre that Universities Doctors Fathers and all other helpes are needlesse If this consequence be true then this Reply of the Iesuite is needlesse because it containeth no new thing but that which hath beene oft objected What need so many bookes be printed of the same subject in every kinde of learning if this consequence have any truth in it The old Testament may containe all things necessary to Salvation and yet the new be very needefull 1. For confirmation of the same truth both of the Scriptures and of the doctrine contained in them God would have many witnesses of the same truth all the penmen of Scripture writing as it were with the same pen speaking as it were with the same mouth and all testifying the same things that out of the monthes of so many with esses speaking the same things at sundry times in sundry places in sundry languages the whole Scripture might be proved to be the word of God In this store house many weapons of the same kinde are needfull m Cant. 4. 4. A thousand sheild hang therein 2. For the better manifestation and explanation of those things that are contained in the old In the old the new is vayled in the new the old is revealed In the Old some things are delivered obscurely to exercise the learned â—n the new the same things are delivered plainely to edifie the simple 3. For the augmentation of our wisdom knowledge for though the old be able to make us wise unto salvatioÌ„ yet because the Lord would not have us be dwarfes and children in knowledge to have no more wisedome then will keep life and Soule together but to abound in wisedome and spâ—rituall understanding and to bâ— men in knowleâ—ge â—herefore he thought it needfull to adde the new unto he old that we may attaine unto a more perfect mâ—asure of wisedome There are many things in the new which are not so necâ—ssary to salvation but that without the knowledge of thâ—m a man may live the life of grace as a man may â—ive he life of nature without some of his ouâ—ward parts but there is nothing in it which is needelesse The fulfilling of the prophecies contained in the old serveth for confirmation of our faith the narration of Christ his life and death kindleth love in our hearts â— the good we reade is for our imitation the evill for our forewarning His 4th shift is this It is well knowne that S. Paul there may be understood to Reply pag. 1â—1 have taught Timothy that the old Testament was able to instruct him as full that salvation commâ—th by saith in Christ Iesus and not by the law of Moses c And in all this he meaneth no more then what he writeth to â—he Romans c. 3. v. 21. Now the Iustice of God is made knowne without the law being tâ—stified by the law and the Prophets The Iâ—stice I say of God by the faith of Christ 9. I know very well that this is one thing which Timothy might learne both by the old Testament and by the new but that is a false glosse upon this place that This is all which the Apostle meaneth in this place The Apostle sheweth that the Scripturâ—s are able to make us wise unto Salvation through the faith which is in Christ Iesus And againe That by them the man of God may be perfectly instructed to every good worke Here we see that the Apostle teacheth us two things which are necessary for him that is made wise unto Salvation Faith and good workes and that the Scripture effecteth both these In regard of faith teaching whaâ— is to be beleeved reproving what is misbeleeved in regard of workes correcting what is evill instructing what is good He sheweth likewise that Christ Iesus must be the object of our faith and untill we know all this we are not made wise unto salvation Now if the Iesuite will stand unto his exposition That by all this the Apostle meaneth no more but that the old Testament was able to instruct Timothy at full that salvation commeth by faith in Christ Iesus then these absurdities will ensue from hence 1. That there was no Scripture but onely the old Testament when Paul wrote unto Timothy 2. That the Scriptures were able to worke this wisdome and to give this instruction unto none other but onely unto Timothy 3. That the knowledge of this Article Salvation commeth by faith in Christ Iesus without any distinction of come or to come and without any other Article of faith might make Timothy wise unto Salvation 4. That without good workes he might be wise unto salvation and perfectly instructed to every good worke His 5. shift is this Againe the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Reply pag. 132 vulgar Latine Translation rendreth instruere to instruct our Adversaries to make wise may there be understood iâ—itiatively or in a beginning So he that catechiseth a heathen that is desirous to becomâ— a Christian when hee instructeth him in the very fiâ—st point of Christian faith may be said to instruct him or makâ— him wise unto Salvation not perfectly but initiatively So the Scripture saith that Apollos was instructed and taught thâ— way four Lord. Act. 18 24 and that hee was poweâ—full in the Scriptures and yet he knew no more but the baptisâ—e of Iohâ— v. 25. 10. The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly translated to make wise so Cajetan Arâ—as Montanus Salmeron Erasmus with many more doe render it yea the Iesuite himselfe * pag 129. lin 6. confesseth it but here he limitethit with this distinction of initiatively and perfectly So the n Psal 19 1. Rom 1. 20. Heavens may teach an Heathen initiatively the first point of Christian faith but the Scriptures doe more they teach o Prov. 2. 9. Every good way and p 2. Tim. 3. 18. Every good worke They are both for theory and for practise both for faith and for fact they teach reprove correct and instruct the 1. is for confirmation of the truth the 2. for confutation of errors the 3. for correction of abuses the last for direction in good dutyes and all this they doe not onely initiatively but even absolutely perfectly and sufficiently they make the man of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man q Non simpliciter dixit ut homo
therefore though they be glorious things in your eyes they are not holy That of Origen which the Iesuite alledgeth concerning the baptising of Children that it is a Tradition from the Apostles is * Sect. 4. divis 11. formerly answered Hippolytus the Martyr in his third Homily against the Heresie of Noetus There is one God whom we doe not otherwise Answer acknowledge but out of the holy Scriptures For as hee that would professe the wisedome of this world cannot otherwise attaine hereunto unlesse he reade the doctrine of the Philosophers sâ— whosoever of us will exercise piety towards God cannot learne this elsewhere but out of the holy Scriptures c. All this runneth upon the same straine with that which Reply pag. 13â— you even now produced out of Origen and therefore as you repeate the same so wee returne you the same Answer And withall wee desire you with this holy Martyr to understand whatsoever the Scriptures doe teach For they teach you to holde such Traditions as the Apostles gave whether by writing or by word They teach you to hearken unto the Church 4. Hippolytus here taketh the same oath with Origen both give their verdict against unwritteÌ„ Traditions This is the same strain upon which they run His answer unto that of Origen is already confuted if this be the same as indeed it is no wiser then the former but threed-bare and worne out at the elbowes I need not againe confute it It cannot fit with the wordes of this holy Martyr for as it were ridiculous to say The wisdome of this world may be attained unto by reading the doctrin of the Philosophers then to interpret this Not immediatly by reading their writings but mediatly by going to the living Philosophers So it is as absurd to say Our piety towards God may be learned out of the holy Scripture then to interpret this not immediatly out of the Scriptures themselves but mediatly by going to the Church Yea it is more absurd because the writings of the Philosophers are not so wel able to make a man wise for the world as the Scriptures are to make a man wise unto salvatioÌ„ The scriptures teach us to â—â—ld such traditioÌ„s as the Apostles gave but they taught the same doctrines both by Scripture and by word of mouth This maketh nothing for Popish Traditions such the Apostles never gave by writing or by word of mouth They teach us to hearken unto the Church when the doctrine of the Church is consonant with the doctrine of the Scriptures and not to hearken unto the Church when it teaâ—heth otherwise Å¿ Ien â—3 16. Thus saith the Lord of hostes Hearken not unto the words of the Prophets that prophesiâ— unto you and teach you vanity they speak the vision of their owne heart and not out of the mouth of the Lord. Athanasius in his â—ratian against the Gentiles The holy â— Answer Scriptures given by inspiration of God are of themselves sufficient for the discovery of Truth 5. This is an evident testimony directly opposite to the position of our Adversaries which they have learned from condemned Heretickes t Iren. l. 3. c. 2. That truth canâ—ot be found out of the Scriptures by them that are ignorant of Traditions And yet the Iesuite painteth this likewise with false colours answering First the Scriptures discover this truth That wee must Reply p. 139. â—old fast unwritten Traditions We have oft discovered this to be an untruth and for the better discovery of it wee will observe one thing more from the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Athanasius useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a mediate sufficiency as if the Scriptures were sufficient for the discovery of truth because they send us to the Church nor such a sufficiencie as needeth any other helpe as if the Scriptures were sufficient for the discovery of truth by having the helpe of unwritten Traditions joyned with them but as Lambine in his notes upon Aristotles Ethickes observeth u Plurâ—bus verâ—â—is haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui nulla respondet Latina est de claranda Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is qui â—â—s bonis contentur satisque copiosè instructus est quique nullas externas opes desiderat Lamb. in Arislot Ethic. â—â— c. 7. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expressed by more words for there is no one Latin word that can fully declare it He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is conâ—ent with his owne store and is furnished with enough and with abundant and desiteth no other helpâ— It is such a selfâ—-sufficienciâ— as is in the heavenly Kingdome of which Theophylact saith x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Ioh. 18. It is sufficient and needeth nothing Such then is the fulnesse and the selfe-sufficiencie of the holy Scripture that it hath store in it selfe it is fully furnished yea so abundantly that it needeth not the helpe of unwritten Traditions to discover any truth Athanasius here speaketh not of all Truth but of Two speciall Reply p. 130. points of faith onely to wit That Idols are not Gods and that Christ is the onely true God concerning which two articles he wrote thâ—se two bookes to Maearius And for the discovery of those two points the holy Father saith that the Scriptures are sufficient As in these two bookes to Macariâ—s he wrote of these two points and also of many other points for in the first he wrote of the deity of the Father of the immortality of the soule c. And in the second of Christs manhood his incarnation death resurrection c. So here he speaketh not onely of those two points but of all truth in generall that The Scriptures are sufficient for the discovery of truth And therefore in his Tractate of Christs incarâ—ation he taxeth them of great iâ—â—destiâ— which speakâ— the â—hings which are noâ— written Athanasius in that plaâ—e maketh mention not onely of the Reply p. 13â— holy Scriptures but also of the bookes of holy Fathers and to both doth he attribute this sufficiency forasmuch as a man by reading of those bookes may discover the true sense and meaning of the Scripture This is not the true sense and meaning of this Father In the words following though hee maketh mention of the bookes of the Fathers yet he never inteÌ„ded to impart any part of this sufficiency unto them or to make them equall with Scripture as you doe with Traditions but he declareth that they are good coÌ„menâ—aries or helpes for the understanding of the holy Scriptures His words are these There are also many bookes of the holy Fathers in which if a â—an imploy himselfe he may in some sort aâ—taine unto the interpretution of the Scripture It is one thing to say that by reading of the bookes of the Fathers a man may in some sort attain unto the interpretation of Scripture
by these Hereticks As for unwritreÌ„ Traditions doctrines not taught in Scripture but delivered by word of mouth they rejected them not they laide the foundation and upon their foundation you have built this pillar of your Religion this towre and fort of your salvation This is not onely discovered by Irenaeâ—â— and Tertullian but likewise I may adde S. Augustine who declareth this to be the practice of all Heretickes b Aug. tract 97. in Ioh. All of the most foolish Heretickes use to colour their bold fictions with this saying I have yet many things to say unto you And this very text the Iesuite * pag. 119. likewise useth to the same purpose to colour this bolde fiction of unwritten Traditions therewith Thus the Heretickes yea omnes insipientissimi Haereâ—iâ—i if you will believe S. Augustine agreed in urgeing unwritten Traditions And yet the Iesuite saith they agreed in rejecting unwritten Traditions To the third That the Fathers pursued those Heretickes by unwritten Traditions I answere If a man bee to dispute against an Heathen it is in vaâ—e to presse him by the authority of Scripture which he denyeth Many of the Fathers disputed against Heretickes that did sapere cum Ethnicis as Tertullian c Tertul. de resurrect cain affirmeth and would not bee tryeâ— by the Scriptures but rejeâ—ted them as counterfeit as impâ—rfect and lyable to various interpretations as Ireâ—â—us hâ—th recorded their actions to dâ—pute against sâ—ch by the Scriptures would be but labour lost Cyrill teachâ—th us how to deale with such d Contra coâ— qui â—eriâ—ta non admittunâ— pugâ—ato aâ—â— is non scriptis ex solis ratiocinationibus demonstrationibus Cyril Hâ—erosol catechâ—s 18. Fight against such as deny the Scriptures by unwritten weapons onely by strong reasons and demonstrations Thus Cyrill in the same place prooveth the Resurrection of the Body by the renewing of the Moone as S. Paul proveth it by e 1. Cor. 15. the springing of the Corne. The same Apostle maketh use of Heathen Poets as of Epimâ—nides * Tit. 1. Aratiâ— and * Act. 17. Menander And so the Fathers made use of all kinde of learning by unwritten arguments they proved written Doâ—trines against such as denyed the written word And when the Heretickes appealed from Scripture to unwritten Traditions they purâ—ued them by the true Tradition of the Church which was is the same with that which * 1. Cor. 15. is contained in the Scripture This is nothing for unwritten Doctrinâ—s it onely concerneth modum probandi not rem probatâ—m The thing proved may be written although the mâ—dium or argumentum whereby it is proved be not written What enemies those famous Hereticks Nestorius Eutyâ—hes Reply p. â—â—7â— Dioschorus were unto unwritten Traditions is dâ—scovered by Basil Bishop of Ancâ—ra S. Bernard telleth us the same â—le of certuine Hereticks of his time called Apostolicks who were followed herein by Wicklessâ— as Thomas Waldensis doth recount by the Hussites as Cocklaus beareth witnes from these Bellarmine saith truly thâ— Pâ—otestants did receive their opinion And this is your Pedegree x. We receive not our opinion from man but finde our doctrine delivered in the Scriptures from time to time confirmed by the preaching writings of the Fathers As for Basil Bishop of Ancira he was an idolater and one of that second conventicle at Nice wherein by unwritten Traditions idolatry was established so that his testimony is little worth Those famous Heretickes Nostorius Entyches Dioschorus were not condemned for denying unwritten Traditions but for opposing written Doctrines Although Bernard lived in a declining age yet he defendeth no unwritten Traditions against the Apostolicks but being urged by them to shew where in the Gospell this is written He accepteth of their Appeale to the Gospell prosecuteth them in their appeale and examineth the cause by the Scripture f Beâ—â—ard â—erm 65. in Caâ—â—ic Evangelium appellasts Ad Evangelium ibis Hast thâ—â— appealed unto the Gospell To the Gospell thou shalt goe Wickliffe defendeth no hereticall Doctrine but the doctrine of the Primitive Church as Thomas Waldensis relateth it g Quod nulli quidquam in materiâ— fidei debent definiâ—e nisi ad hoc habent authoritatem Scripturae Tho. Wald. l. 2. Doct. â—id antiq c. 19 That none ought to determine any thing in a point of faith without the authoritie of Scripture If this make Wickliffe an Hereticke what then will you say of Thomas Waldensis himselfe who saith as much if not more against the authority of the Roman Church h Idem ibid. In the doubts of faith we must inquire what the Apostles taught And if any shall aske who shall declare what the Apostles taught He answereth Not the African Church as Donatus said Not the Roman Church as the Iesuite will say but the universall Church not as gathered in a generall Synode which â—ft hath erred but the Catholicke Church of Christ dispersed over the world Where then was the Popes Cathedrall voyce This Doctrin was not then hatcht that whatsoever power is extensivè in the whole Church the same is intensivè in the Pope And that it must be a thing taken pro Concesso that iâ— determining doubts of faith the Pope cannot erre Huss opposed the errors of the Church of Rome and therefore it is no new thing to heare his enemies speake evill of him and of his adherents Finally the Iesuite concludeth with a rotten lye that our pedegree is from those rotten Heretickes It is a Brute raised by a Brute as true as the tale of the Britanes from Brute S. Chrysostome in like manner giveth this for a marke of Answer Antichrist and of all spirituall theeves that they come not in by the doore of the Scriptures * Chrys 〈◊〉 in Ioh. 10 For the Scripture saith hee like unto a sure doore doth barre an entrance unto Heretickes safeguarding us in all things that we will and not suffering us to be deceived Whereupon hee concludeth That who so useth not the Scriptures but commeth in otherwise that is betaketh himselfe to an other and an unlawfull way hee is a thâ—efe To this the Iesuit retnrneth no answer he durst not touch it it discovereth him to be a spirituall theefe and a minister of Antichrist and that things unwritten are an other way and therefore an unlawfull way How this mystery of iniquitie wrought when Antichrist Answer came unto his full growth was well observed by the author of the booke de unitate Ecclesiae thought by some to be Waltram Bishop of Naâ—mburg who speaking of the Monkes that for the upholding of Pope Hildebrands faction brought in Schismes and heresies into the Church noteth this specially of them * lib de unitat Eccles that despising the Tradition of God they desired other doctrines and brought in maisteries of humane institution Waltram his invective against Pope Hildebrand is to no Reply pag. 157 purpose
Tradition of the Church and notwithstanding all your corruptions of the writings of the ancient yet there remaineth enough to finde out the deceit of unwritten Traditions Let the Scripture have the first place which Vincentius assigneth unto it that so God the Father of our faith may have the first audience theâ— let the Tradition of the Church come up in the reare to back that which the Scripture teacheth But the Iesuite would have all done by the Church and nothing by the Scripture For our Saviour fore-seeing the presumptuous and rasâ— Reply pag. 160 boldnesse which some would take upon them to interpret the meaning of his written word hath ordained that his Church should be provided of a singular meanes to finde out and to declare the true meaning thereof being alwayes endâ—ed with that supâ—rnaturall gift which our Saviour imparted unto his Disciples when * Luâ— 24. 45. he opened their understanding that they might understand the Scriptures That which our Saviour fore-saw we see in you A presumptuous and â—ash boldnesse in interpreting Scripture Christ saith of himself All power is given unto me in Heaven and on earth This is presumptuously applyed to the Pope S. Iohâ— saith I saw another Angell come from the East which had the seale of the living God This is rashly boldly applyed to S. Francis And yet the Church interpreteth both these places of Christ The Church hath his supernaturall gift but what Church f Tho. Wald. l. 2. doct fid entiq c. 19. Not the African Church as Donatus said nor the Roman Church as the Iesuite meaneth But the Catholick Church of Christ dispersed over the world As Thomas Waldensis saith And where wilt thou finde or how wilt thou know which is this Church The author of the imperfect Worke on Matthew hom 49. answereth The Scripture is the onely way whereby to know which is the true Church of Christ And againe The Lord knowing that in the last dayes there would be such a confusion commandeth Christians to fly onely vnto the Scriptures For if they doe otherwise They shall perish saith he not knowing which is the true Church by that meanes shall fall into the abomination of desolation which shal stand in the holy places of the Church He sheweth that the Scripture must not be interpreted by privat imagination privat fancie or privat spirit Can he charge us with this Interpretation of Scripture is a g 1. Cor. 12. gift of the spirit He that denyeth this is an Heretick The same spirit that inspired them must interpret them This spirit which like the h Ioh. 3. 8. winde bloweth where it listeth may blow on private men Private men having this spirit may discerne the sense and meaning of the Scriptures aswell as the Priest either grant this or else condemne i Act 18. Apollos Aquilâ— and Priscilla who are commended in Scripture for this yea condemne the Homilies of Leâ— the Emperor commended by Gretzer in his edition of those Homilies or else grant this that private men may discerne the sense and meaning of the Scriptures When private men through the helpe of Gods â—pirit doe discerne the sense and meaning of the Scriptures and deliver the sense intended by the Holy Ghost will you call this privat imagination privat fancie privat spirit It is the doctrin of the Devil of Antichrist which possesseth our Adversaries perswadeth them that their doctrine must not be examined nor their Spirit tryed but whatsoever Interpretation their Church that is the Pope giveth of any part of Scripture be the Interpretation never so private never heard of before never so contrary to the exposition of the Fathers yet it must be believed as sure as that S. Iohns Gospell is Scripture And neither S. Iohns Gospell nor any part of Scripture is by them accounted true because it is written but it is accounted true because it so pleaseth the Pope What then he alledgeth out of S. Augustin may fitter be aâ—plyed unto them then unto us * Aug Ep. 222. They are Heretickes not because they contemne not the Scriptures for so S. Augustine is to be read but because they understand them not aright Againe * Aug. tract 18. in Ioh. Good holy Scripture is not rightly understood what is wrongfully understood is audaciously affirmed by them And againe * Aug. cont Faustum This doth not please them because it is written but it must therefore be true Scripture because it pleaseth them If S. Augustine were now alive to â—ee the doctrine practice of the Roman Church he could not more fitly expresse it then he doth in these sayings His third digression is about the translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever the Scripture speaketh against certaine Traditions Reply p. 161. of the Iewes partly fcivolous partly repugnant to the Law of God there all the English translations follow the Greek exactly never omitting the word Tradition For example Mat. 15. Contrarywise wheresoever the holy Scripture speaketh in commendation of Traditions there all their Translations agreâ— not to follow the Greek but for Tradition they translate ordinance or instruction as 2. Thes 2. 15. c. any word else rather then Tradition Insomuch that Bezatranslateth it Traditam 2. Thess 2. 15. doctrinam the doctrine delivered putting the singular number for the plurall and adding Doctrine of his owne 3. This is transcribed out of Gregory Martin a learned divine as he stileth him who is censured by one of his own side for an k The treatise of renunciat ignorant divine But all his geese are swans as the proverb is Asinus asinum scabiâ— one good turn requires an other he could doe no lesse then afford him some worthy title who stored him with such a deal of worthy matter He harpeth much upon Allour Translations and yet I know but only of one TranslatioÌ„ the Bishops as they call it which was published by authority untill after the daies of cavilling Martin As that translatioÌ„ doth justifie our doctrin so we are able to justifie that all other our translations in this point from the slanders of this Martin We confesse the fact in those places cited by Martin the Translators have not englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions D. Fulk who hath discovered Martins discovery to be an heap of senselesse cavillations confesseth the same This I observe to free that learned Dr * yet M. Fulk saith it is found there If he give not us an instance let him give himselfe the lie from this marginal note in which setting aside all good manners the he is given him He hath answered for himselfe in his confutation of Martins discoverie in these words I say there is no law nor statute made against it but the word Tradition may be used by our Translators This is no more then if I should say Papists may be suffred to live as good subjects not
the Scripture The custome or practise of the Church to pray for them at a set time as when the divine mysteries were in celebrating is no point of doctrin but a custome or ordinance of the Church The reasons given by these three Fathers of this practise were different being compared by themselves or with the reasons given by our Adversaries Chrysostome e Chrys hom 2â— in Act. because the damned soules might receive some ease thereby this was but one Doctors opinion S Augustine denyed case of torments yet held it good for f Aug. Enchir. ad Laur c. 108. release of lighter sinnes which Gods Children might beare with them oâ—t of this world into that hidden receptacle Epiphanius denyed â—ase of torments or release of sinne after death and yet held it good for g Epiph. haer 75 testifying of our faiâ—h concerning the happy state of them that die in the Lord. Our Adversaries deny these reasons and give another for the more speedy deliverance of the Soules in Purgatory from all torments The Primitive Church held no Purgatory and yet held prayer for the dead our Adversaries hold if no Purgatory no prayers for the dead These grounds being laid I answer to all that he objecteth out of those three Fathers 1. That they called it an unwritten Tradition I conâ—esse it that to pray for them at such a set time they accounted it an unwritten Tradition but withall they placed it among the customes or ordinances of the Church 2. That it was an universall Tradition It is true the practise was observed by the whole Church but the reasons of it were different 3. That they accounted it a necessary Tradition Not as if it were a necessary doctrine or a point of Salvation but necessary in regard that the Church had received it as a generall custome and that upon good grounds and therefore every man might not at his owne will and pleasure spurnâ— against it 4. They placed the denyers of this doctrine among Heretickes as we read of Aer us Heretiâ—kes commonly as they are contrary to thâ—â—aiâ—h of the Church so they will be contrary to the ordinances of the Church and thereforâ— wee mâ—st â—ot thinke that every thing which is condemned in Heretickes is hâ—resie nor that all were Heretickes indeed who are placed among Hereticks But suppose it were so that Aerius was an Heretick in deed because he denied the practice of the church in this point I am sure then you are Arch-Hereticks who farre outstrip him in this If he were over shooes because he held the prayers for them that were in blisse to be unprofitable you are over head and eares in the same heresie because you h Azoâ— Instit Moral To. 1. l. 8. c 20. hold prayers for them that are in blisse to be impious and absurd I have contracted my answer to this point in which the Iesuite is somwhat large because I would not fore-stall the market and though I have gleaned in a most plentifull field yet I would not gather all because I must leave it for him that commeth after me S. Hierome telleth us that * Hieron epist 54. ad Maâ—cell Lent is an Apostolicall Tradition Reply â— 166. necessary to be kept And againe * fore going Section that the unwritten customes of the Church doe receive the force of a law 4. In what sense S. Hiâ—rome calleth it Apostolicall wee have * Sect 4. Div. 9. formerly shewed We deny it not to be an unwritten Tradition But for the necessity of it that it should be of absolute necessity as a point of faith or as a matter of salvation that we deny We say with S. Hierome it is necessary to be kept conditionally not absolutely as in regard of the ordinance of the Church wheresoever it is commaunded and in regard of loving society wheresoever it is observed If it be absolutely necessary how can you so easily dispence with it He sendeth us to seeke for his other testimony of S. Hierome in his eight Section but you may aswell finde a candell sieve in a country towne as any such thing in his fore-going Section I finde the same words inhis 3d Section but they are the words of the Hereticks and not of Hierome When Eusebius affirmeth The Apostles delivered some Reply p. 166. things without writing as it were a law unwritten No man can be found so grosse witted but may understand he meant necessary articles 5. This is a grosse conceit of a nimble pated Iesuite to thinke whatsoever is as a law must needes be a necessary article of faith The Apostles delivered some things without writing as befitting those times places not intending thereby to make them parts of the divine law those things may be as law as humane lawes which are mutable not as the divine law which is immutable and unchangeable The Church in these daies may alter the orders customes which have been as law in former times and may ordaine such rites and customes as shal be as law for after-times yet such things are not necessary doctrines nor points of faith It is not in the power of the Church to cross the truth of Scripture by making that to be no point of faith which was a point of faith neither can the Church crosse the perfection of Scripture by making that to be a point of faith which was no point of faith i Teâ—tull de veland Virg. c. 1. The rule of faith saith Tertullian is alwayes without change or alteration other things which are of discipline and behaviour admit of change correction The Apostles commanding the believing Gentiles to abstaine from things strangled c prohibite this as a k Act. 15. 28. necessary thing If the Iesuite be so grosse witted as to thinke whatsoever is called necessary is necessary to salvation and is a point of faith let him hereafter take heede how he feedeth upon rabbets capons and the like strangled meat lest hee eate his owne damnation Lorinus may be his Master-Iesuite he teacheth him it was l Lorin in Act. 15. but a positive law though it was called necessary If there be no carnall Israelite in the Church saith S. m Aug. cont â—aust l. 32. c. 13 Augustine what Christian need to observe this to â—ate no birds but onely such whose blood is poâ—red out It is an absurd thing in this Iesuite from a conditionall necesâ—itie in regard of the authority of the Commaunder or of the infirmity of the weake to inferre an absolute necessitie in regard of salvation This hee hath done in those former proofes and yet wee shall have more of it Eusebius meaneth necessary things for hâ—e produceth Reply pag. 166 the necessitie of Priests abstaining from Marriage * Euseb de demonst Evang. l. 1. c. 8. Now they that are employed in the preaching of the Gospell doe necessarily abstaine from marriage And the second Councell * Conc. Carthag 2.
Fathers speaking of the Scriptures as they are Reply p. 168. compared with the writings of men which are but of humane authority say that the Scriptures alone have the prerogative of undoubted truth our Adversaryes give forth that the Fathers hereby doe reduce the certainty of all truth unto the sole Scriptures absolutely 9. As comparisons are odious especially with the Scriptures so this observation is ridiculous we have oft shewed that the Fathers doe give unto the Scriptures not only a coÌ„parative certainty infallibility above the writings of any Doctors whatsoever but likewise do attribute unto them the only assured certainty and the absolute infallibility When S. Peter saith e 2. Pet. 1. 1â— Wee have a more sure word with what doth he coÌ„pare the certainty of the Scriptures only with the writings of the Doctors of the Church No but even with this voyce or unwritten word when it was first spoken This is my welbeloved son Then it was not certaine whether it were the voyce of God or no it might have beene the voyce of an Angell but at that time the writings of the Prophets concerning Christ were more sure because there was more certainty assurance that the Scriptures were the word of God then that this voice was the word of God S. Peters supposed successor holdeth many unwritten Traditions such as God never spake such as the Doctors of the Primitive Church never delivered unto him and all those he would have to be as sure and certaine as Gods written word And suppose the Doctors of the Primitive Church had delivered these Traditions are they therefore as certaine and infallible as the Scripture The Iesuite affirmeth it * Pag 171. if truely figured These Traditions being corroborated by the written attestation of the Saints and holy Doctors this is a warrant of it selfe infallible and undâ—â—bted The Cardinall denyeth it even in this his observation for he granteth us that though the certaintie and infallibilitie of all truth is not to be reduced onely and absolutely unto the Scriptures yet hee holdeth that the Fathers did esteeme the Scriptures to bee more certaine and infallible then the â—ritings of the Doctours of the Church or writings of humane authoritie Here is Manasseh against Ephraim and Ephraim against Manasseh and both against the truth The written attestation of the Doctors is the best authority which the Iesuite can produce for unwritten Traditions thiâ— written attestation is not so certaine infâ—llâ—ble as the Scripture as the Cardinall confesseth then the consequence is sure that unwritten Traditions are not as certaine infallible as the Scripture consequently the certainty infallibility of all doctrine must be reduced only absolutely to the Scripture As for the obedience due unto the commandements of the King given onely by word of mouth whensoever it is proved that God gave necessary commaundements onely by word of mouth which are not written and that the unwritten commandements of the Roman Church are the same wee will give obedience to them 4. When the Fathers disputing with Heretickes doe Reply pag. 168 argue as they say adhominem that is when they urge them out of their owne erroneous principles and provoke them unto the sole authority of the written word our Adversaryes step forth and will have this kinde of arguing to bee universall withall whereas this is the conclusion to bee draweâ— from hence Therefore the Fathers admitted no meane to bee with the Heretickes for tryall of true doctrine but onely the Scriptures For the Heretickes for the most part in the beginning of their disputations would disavâ—w all authoritie of Tradition and of Church save onely that of the Scripture c. Therefore the Fathers to keepe their noses to the grindlestone did onely presse them with Scripture 10. This observation is a very heape of untruths 1. That the Heretickes for the most part in the beginning of their disputations were accustomed to reject Tradition and to flye unto Scripture onely As the Heretickes were many and their opinions different so their practice was diverse the Cardinall cannot prove that tenne of the hundred in the beginning of their disputations did renounce Tradition and onely betooke themselves to Scripture It was rather their practice to alledge Tradition of their owne and never to forsake that fastnesse untill they were beaten out of it They were as earnest pleaders for unwritten Traditions and as great enemies against the Scripture as our Adversaries are or can be And therefore in regard of the first they were stiled f Hieronym l. 2. in Eâ—av c. 3. Deutorotae Tradition-mongers and in regard of the latter they were called g Tertullian de resurrect carâ— Lucifugae Scripturarum owles flying from Scripture 2. That it was an errâ—neous principle in the Heretickes to flye only unto Scripture I reade of the Fathers condemning of Heretickes for flying from Scripture for not understanding the Scriptures for misinterpreting of them but I never read where they were condemned by the Fathers for flying to the Scriptures It is true that the Iewish Cabbalists would reproach those that were given unto the Scriptures with this nickname of Karaim as Roman Traditiâ—n-mâ—ngers call us Scripturiaâ—s but the Fathers never accounted it an error S. Augustine hath cleared this to be no error in coÌ„mending h Aug l 5 cont Donat. c 26. Cyprians appeal unto the Scriptures i Aug. epist 1â—2 this maketh men hereticks saith he nor because they do not contemne but because they do not understand the Scriptures These two untruthes we have * Sect 7. Div. 7 already fully confuted 3. That the Fathers admitted no other meane for tryall of true doctrine with the Heretickes but onely Scripture I will not question the truth of this conclusion because it serveth to our purpose 1. To shew that this is no erroniâ—us principle to flye only â—nto Scripture 2. It overthroweth what the Iesuite affirmed * pag. 153. 156. that the Fathers still produced unwritten Traditions against the Heretickes and that they made Tradition and not Scripture the onely meanes whereby to try true doctrine with Heretickes 3. It manifestly declareth what the Fathers thought of the sufficiencie of Scripture seeing they durst try the points in controversie betweene them and the Heretickes even at their owne weapons and by their owne principle supposing Scripture to be their weapon and their principle As therefore the Fathers dealt with the Heretickes pressing them onely with Scripture so might wee deale with you but we have beene content to bee tryed both by the Scripture and by the Tradition of the Church delivered by the mouth not onely of twelue but also of CCCXVIII Fathers giving their verdict against you 5. When the Fathers doe dispute of a custome or question Reply pag. 169 not yet determined by the Church and consequently Tradition cannot be alleadged for the same then the Fathers provoke their Adversaryes unto Scripture onely And