improba dominatio videretur si docerentur et non terrerentur vetustate consuetudinis obdurarentur There is no cause to complain of an evil governmeÌ„t for there hath bin more teaching theÌ„ terror but we have cause to pray that terror may expell that hard and evill custome which by teaching will not be removed The Lord who hath exalted you above the many worthies of Israell grant that n Act. 24. 2â— many worthie things may be done for this Nation by your providence In all things God guide You by his Counsell and after all receive you into glory Your Honors in all Christian duty and humble observance to be commaunded ROGER PUTTOCKE TO THE READER THere is a sort of men by foundation Fryars by appellation Iesuites who are the last but proudest Order of the Roman Cleargy One of these swelling like a to ad with a great conceit of a little learning in an evill houre for himsefe challenged as thou knowest an Elisha a valiant horseman of Israell to combate with him about sundry points of faith In this duell this Challenger being wounded went over Seas for healing unto his Master-Iesuites And having his wounds bound up he returneth without feare or wit to assault the most learned Primate with a new Reply In which he promiseth much but performeth little and defendeth the Roman Capitoll as it was of old defended by gagling like a goose in babling eloquence and by barking like a dogge in slaunders and reproaches To write of these points after the most learned Primate is all one as to write the Iliads after Homer And none are so well able to defend his Answere as himselfe but as S. Hierome thought it not fit to answere Helvidius so the most judicious concurring with him in judgement thought it not fit for him to answere this Reply * Quiâ— loquacitatem facundiam esse purabat Quia omnibus maledicere solebat Et ne respondendo dignus fieâ—et qui vinceretur Hieroâ— cont Helvid c. 3. 1. Because babling is his best eloquence 2. Because rayling is his best argument 3. Because he should not be thought worthy of encounter by his answere And indeede why should the most revâ—rend and learned Primate of this whole Kingdome a most skillfull Generall in ordering and fighting the Battles of the Lord enter againe into the field in his owne person to fight a duell with a pâ—â—ie Iesuite Our common Souldiers are able to sight with the best Captaines and our Captaines with the best Generalls of the Roman faction witnesse our Abbot conquering their Bishop and many of our Bishops their greatest Cardinals It was too great an honour for this Iesuite that he had such an Answerer Quem si non vicit magnis tamen excidit ausis There are others who are picked out to doe this service among whom I confesse my selfe the meanest and unfittest to fight against this Roman Bullwarke yet seeing it is fallen unto me not by my choyse but by â—â—â— trusting to God for whose word and by whose word I fight and to the fastnesse of the cause I have set upon it Happily some curious Spectators seeing the manner of my fight may say I have a good cause but doe not defend it well be hath a bad cause but defendeth it craftily I confesse that in this fight I have used no Fencer-like flourishes and at sometimes such words have dropped from my pen as if it had beene dipt in vineger If any man blame me for those two things my defence is this For the 1. I had rather fight with the words of wisedome then with the wisdome of words For the 2. His own thundring of scornefull and disgracefull speeches against so grave so gracious a Prelat hath turned my wine into vineger Had he replyed in a calme manner he should have beene answered in the same but seeing his Reply is a rayling and slanderous accusation of his Answerer rather then a sound and solide confutation of the Answer I thought it not amisse to currie him in his kinde and I hope no man will blame mee for calling a spade a spade As for craftie defending of the cause I deny the fact let him bee Master of the craft Pura religio nescit imposturas Truth needeth not lying pretences nor cunning devices I leave them to this juggling Iesuite whose craftie dealing is discovered in many particulars In his carping at the true stating of this Question and in not stating of it at all of set purpose that he might wander from the question In not answering many of the testimonies which were produced against him I passe by his absurd distinction of mediate and immediate sufficiencie or perfection where with he answereth most of the testimonies of the Fathers I need not here to discover his false quotations his corrupt translations his impertinent allegations his vaine tautologies and reiterations of the same testimonies some times ten times over his scraps gathered from Bellarmines table and his treasure stollen out of Coccius his thesaurus his manifest contradictions and his manifold digressions into other points his division of this Part into nine Sectionâ— five of which 〈…〉 â— 3. 4. 8. 9. have the title of a Reply to the Answer but not one word to the Answer secundùm allegata probata All this thou shalt finde discovered I have used none of these if my Adversary can discover any such dealing let him not spare me I have followed his wandring method to the intent thou maist see all his testimonies to be answered and what is not answered being formerly answered the margent to avoid needlesse repetition directeth thee to that former place for the easier finding of it I have made divisions of every Section My Adversaryes words thou maist know by these two inclosures With thy will to reade the Lord give thee an understanding he art to believe those things which were written that thou * Iohn 20. 31. mightst believe and in believing have eternall life A REIOYNDER TO FRYAR MALONE touching Traditions SECT I. The Iesuite shrinketh from the Question IF Scripture be the Iudge Hereticks cannot stand out in Iudgement saith a De solis scripturis quaestiones suas sistant stare non possunt Tertul. de resurrect carnis c. 3. Tertullian The Romanists finde it to be true that the Bible wil be the ruine of Babell to prevent the downefall of it Pighius in the name of the Roman Church giveth this advice b Ad Traditiones potiùs quam ad Scripturas provocandum est c. Cujus doctrinae si memoâ—es fuissemus meliore sanè loco essent res nostrae sed dum ostenâ—andi ingenil eruditionis gratiâ cum Luthero in certamen descenditur scripturarum excitatum est hoc quod proh dolor videmus incendium Pigh Eccles Hieraâ— l. 1. c. 4. We must rathen flye to Traditions then to Scripture And againe Had we remembred this doctrine it had beene better with us but while we have sought with
coâ—sen Euan l. 1. c. ult They were commanded to write saith S. Augustine g Iren. l. 3. c. 1. They wrote the Scriptures by the will of God saith Irenaus h Christus voluit scribi Euangelium Tâ—eoph praefat in Mat. Christ would have them to write the Gospell saith Theophylast And is not his will a sufficient command Inspiration i 2. Tim. 3. 16. 2 Pet. 1. 21. whereby they wrote the Scriptures is an internall command Hee sent them to preach his faith and to teach all nations Doth this exclude writing May not a man preach teach by writing The Apostles did k Rom 16 26. preach they did l 2. Thess 2. 15. 2. Tim. 3. 17 teach by their Epistles Clemens Alexandrinus Reply pag. 117 in this spake truly m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. Preaching is truly an Angelâ—call Scieâ—câ— in some sort and very profitable both wayes whether it â—â— by the hand or by the tongue Tertullian telleth us how the Apostles preached n Tum vivâ quod aiunt voce tum per Epistolas postea Tertul de praescrip c. 21 Aswell by word of mouth as they say as afterwards by Epistles So that preaching and teaching may be diverse wayes by writing as the Apostles preach by their Epistles by practise as Christ preached in his actions which are all for our instruction and not onely by word of mouth Wee have a commandement to heare his holy word and faith commeth by hearing but none can shew I trow where we are obliged to reade or where any commandement is given to propound the word of God to be read 3. It seemeth the Iesuite is more skilfull in Machiavel then in the Bible for if he had ever read it over and remembred Reply pag. 119 what he read he would never avouch this so confidently when as he may reade o Hab. 2. 2. He that runneth may reade it p Ioh 5. 39. Search the Scriptures q Luc. 10. 26. How readest thou r Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Å¿ 2. Cor. â— 13 We write no other things unto you then what you read t Col. 3. 16 Lâ—t the word of God dwâ—ll plentifully in you Upon which place S. Chrysostome observeth this u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry in Col. c. 3 ho. 9. Harken as many as are and are married have children hâ—w he commaundeth them specially to know the Scriptures Timothy himselfe is commanded to reade and to x 1. Tim. 4. 13. Attend upon reading Neither doth hearing of the word exclude reading of the same seeing it may be heard by reading aswell as by preaching y Revel 1 3. Blessed are they that reade and they that heare z Luc. 16. 29. Moses and the Prophets must be heard They are dead but yet when their writings are read then they are heard Certaine it is that the Primitive Church did abound in Reply pag. 118 faith and godlinesse for many yeares before the writings of the new Testament were perfected even by the meanes of unwritten doctrine 4. This is as certaine as all the rest It was not many yeares before the New Testament was perfected before it was perfected the Church had those Bookes of it which were first penned before any were penned the Church had the Olde Testament which Christ commaunded should be a Ioh. 5. 39. searched And the Bereans were commended for b Act. 17. 11. searching into it The Primitive Church did not continue in faith and godlinesse by the meanes of unwritten doctrine for the doctrine taught by the Apostles was first written in the c Rom. 16. 26. Old Testament and after in the New although it may be said to be unwritten in regard of the manner of delivery of it by the Apostles at the first vivâ voce Howsoever the Primitive Church did yet the Church in succeeding ages stood in need of a written word Children at first are taught many things without bookes yet afterwards they stand in need of bookes for their better learning The Primitive Church might doe well enough without Scripture during the life of the Apostles whose preaching was as infallible as their writing yet the Church in succeeding ages could not doe so well without Scripture because no man living since the Apostles had hath or ever shall have the same gifts power authority to deliver points of faith whose words shall be Gospel as the Apostles had And because writing is the best means to preserve doctrine delivered by word of mouth d Respectâ— nostri commodius utilius per Scripturam corleâ—â—em doctrinam à corruptione oblivione interitu conservari quam absque Scriptuâ—â— Gretzer de sens Bellarâ— l. 4. â— 4. The heavenly doctrine saith Gretzer in respect of us is better preserved from corruption oblivion and decay by writing then without writing S. Chrysostome teacheth us this 1. That the singular gifts which the Apostles had might well serve for these times instead of Scripture 2. That the after-times stood in need of Scripture And then hee concludeth e Extremae esse omninò dementiae post quam co redacti sumus ut Scriptis indigeamus â—e secundo quidem hoc remedio ad salntem nostram uti item magni esse criminis per illud auxilium nolle proficere sed quasi fruâ—â—â—à ac vanè posita scripta despicere chrysost hom 1. in Mat. It is the extremity of madnesse now that wee stand in need of Scripture not to use this excellent helpe for our salvation and that it is the greatest fault that can be not to profite by that helpe but to despise it as written in vaine and to no purpose This fit of frensie hath intoxicated the Iesuites braine hee hath accounted the Scripture needlesse and written in vaine Possevine hath written a whole Chapter f Possev Bibliothec select l. 2 c. 16. De necessitate Scripturarum S. Iude thought it needfull g Iude vers 3 To write to the Saints h Luke 1. 3. It seemed good to S. Luke to write his Gospell to prevent false rumours And S. Paul thought it i Philip. 3. 1. The surest way for the Philippians to write unto them If it were needefull good and the surest way then it is now more needefull to have the written word of the Apostles to prevent your false Traditions fathered upon them And * Iren. l. 2. c. â— Irenaeus doth witnesse that in his dayes many nations lived Christianly without the use of the written word onely by the guide of Apostolicall Traditions Sir I must tell you that if you goe on to alleadge the Fathers as you beginne you will gaine little credite by it In your first testimony you cite a counterfeite In your second you omit the place In your third Reply which is this you mistake the * l. 2. c. 3.
Dei bonorum operum sit particeps sed instructus his ipsis absolutus neque iâ— unicâ aliqua in re sed ad omne opus bonum Theophil in hunc locum He saith not saith Theophylact that the man of God may be partaker of good workes but by these instructed and made absolite and that not onely in one thing but to every good worke The Apostle saith they make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man Aquinas upon this place saith r Vltimuâ— effectus Scripturae est ut perducat homines ad perfectum non enim qualiter-cunque bonuâ— facit sâ—d hoc perfecit Aquâ—â— in 2. Tim. 3. The last effect of the Scripture is this that it bringeth men to perfection for it doth not onely make him good but perfecteth this The commentary which goeth under the name of Anselmus doth render it instruere to instruct but it sheweth withall what kinde of instruction is meant To instruct that is to make him sufficiently learned to attaine unto everlasting life This initiative wisedome we leave to such wittals as are bred in the Church of Rome whose wisedome consisteth onely in one point to beleeve in the Church or as the Church of Rome beleeveth As for Apollos he was skillfull in the Scriptures and Å¿ Act. 18. 18. mightily confuted the Iewes by them he had more then this initiative wisedome and knew better the difference betweene the baptisme of Christ and of Iohn then it seemeth this Iesuite doth His last shift is this Finally it may be understood of a mediate or remote abilitie as who should say the old Testament is able to instruct a Reply pag. 132 man unto Salvation not immediately by it selfe but by directing him unto Christ whose comming the Iewes did expect to receive from him the accomplishment of their instruction to Salvation according to that of the Samaritan woman * Ioh. 4. When the Messias commeth he will teach us all things 11. Ala poore Sr William is this your best shift The vicar of S. Fcoles may be your ghostly Father in sending you where to get wisedome You may aswell say that the Samaâ—itan woman was able to make all the Samaritans wise unto Salvation because shee did send them unto Christ A beggar may make you rich if telling you where riches are will make you rich This mediate ability is no ability S. Chrysostome upon this text giveth an immediate sufficiency to the Scripture saying If thou wilt learne any truth thou mayst learne it thence if thou wilt confute any error thence thou mayst have this also And againe shewing the cause why S. Paul did so commend the Scriptures unto Timothy to wit because he being to leave him the Scriptures might teach him and comfort him after his death he saith Thou hast the Scriptures to be thy Master in stead of me from them thou mayst learne whatsoever thou wilt learne Gabriel Biel in like manner commendeth the Scripture for this selfe-sufficiency or immediate abilitie t Quae â—usta sunt vel injusta quae agenda et fugienda quae amanda contemnanda quae timenda quae audenda quae credenda speranda saluti nostrae necessaria haee omnia sola docet sacra Scriptura Gab. Biel. in Can Mis lect 71. Whatsoever things are just or unjust whatsoever is to be done or eschewed whatsoever is to be loved or hated whatsoever is to be feared or to be imbraced whatsoever is to be beleeved or hoped that is necessary for our salvation sola Scriptura the Scripture alone doth teach all thesâ— things And when the Iewes came unto Christ to have life hee sent them backe againe to the Scriptures to have u Ioh. 5. 39. 40. â—ternall life Thus notwithstanding all his cursed glosses and filly shifts this first braunch of the argument standeth firme and evident against unwritten Traditions That that is able by it selfe alone perfectly to make us wise unto salvation containeth all things necessâ—ry for our salvation but the Scripture is able to doe this therefore the conclusion is most certaine And now Sr Gaggler wherein hath the Answerer falsifiâ—d the Scriptuâ—e in the Antecedent or in the conclusion offered wrong unto right Logicke The argument is rightly grounded upon this Axiome Nihil dat quod non habet The Scripture is perfect effective and therefore it is perfect subjective To the second braunch of the argument which is this By the Scripture the man of God that is the minister of Gods word unto whom it appertaineth to declare the whole counsell of God may be perfectly instructed to every good worke which could not be if the Scripture did not containe the whole counsell of God which was fit for him to learne or if there were any other word of God which he were bound to teach that should not be contained within the limits of the booke of God The Iesuite answereth in this manner First by the man of God the Apostle understandeth not Reply pag. 132. the minister of Gods word 12. If this exception were true yet the argument is sure let the man of God be Prince or Prelate Magistrate or Minister if by the Scripture he may be perfected and instructed to every good worke then the consequence is most evident But it is false for the Scripture giveth this title x 1. Sam. 9. 10. 2. King 23 16. 17. 1. Tim 6. 11. 2. Tim. 3. 1â— The man of God onely unto the ministers of his word The Iesuits reason is this As there are many men of God that are not Ministers of Gods word so many professe themselves to be Ministers of Gods word who are so farre from being men of God that they are meere lims of the Divell There is more malice then reason in this answere for though the Scriptures were penned by y 2. Pet. 1. 21. holy men of God yet they may be preached by unholy men who in regard of their office may be called men of God The Angell of the Church of Laodicâ—a was an evill angell yet the Scripture giveth him this title z Revel 3. 14. The Angell of the Church And the Pope may be a wicked person the man of sinne the sonne of perdition will you therefore deny him this title The man of God or the vicar of Christ This spirit of malice which rageth in the hearts of Iesuites against the Ministers of Gods word declareth what they are even a Revel 16. 14. The spirits of Devils and limmes of Ignatius Loyola whose limmes were carried away after his death by him that was his coÌ„panion always at his elbow at Masse that is the Devill as b Hasenmul iâ— fine Histor Iesuit c. â—1 Hasenmullerus one of his owne order witnesseth And this Doctrine of Traditions discovereth of what spirit they are namely of a diabolicall spirit for c Diabolic spiritus est extra Scripturarum Sacrarum authoriâ—â—tem divinum aliquid putaâ—e Theoph Alexan. iâ— 2. Paschal