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A10240
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A rejoynder unto William Malone's reply to the first article Wherein the founders of unwritten traditions are confounded, out of the sure foundation of Scripture, and the true tradition of the Church. By Roger Puttocke, minister of Gods word at Novan.
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Puttock, Roger.
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1632
(1632)
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STC 20520; ESTC S100925
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167,226
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214
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at all it was written above a thousand yeares after the beginning of the Church and it is but the calumnie of Schismaticks against a man whose sanctitiâ— and miraculous life is commended by many * Anton S. 21. Lamb Schaâ—h Onuphrius c writers 9. Is it to no purpose because it was written above a thousand yeares after Christ Can the writers of the 1. 2â— or 3â— age declare what was done in the 6. 7. or 8. age To what purpose doe you alleadge writers not so auncient as Bernard Thomas Waldensis and some but of yesterdayes birth as Cochlaus and Bellarmine Neither can it be an invective or calumny of Schismaticks seeing it is backed with the testimonies of S. Benedict * Benedict in Regulae That the Abbâ—t ought to teach nothing which is without the precept of the Lord. Of S. Authonie * Athanas in vita â—â—â—on The Scriptures are suffiâ—â—â—nt for doctrine And of S. Baâ—il * Basil in Regul brevior It is fit that every one should learne out of the holy Scripture that which is for his use both for his full settlement in Godlinâ—sse and that he may not be accustomed unto humanâ— Traditions Were these men likewise Schiâ—matickes If not why doe you make no answer at alâ— unto their testimonies You onely â—ell us that Hildebrand was a man of sanctity and of a miâ—â—culous life And to prove tâ—â—s you alleadge the favourers of his faction and the â—aâ—â—â—â—ers of the papall dignitie yet such was the open impiety of this Hildebrand or brand of hâ—ll who set the whole world on fire that those authors cited by you have published it to the world Antoninus reâ—ateth his confession of his sinfull life on his death-bed i Vâ—lde peâ—cavi in Pastoralicura sâ—adente Dâ—abolo contra â—manum gennâ— iram odâ—uâ—n concitatari Anton ibid I have sinnâ—d exceedingly in my Pastorall care and the Devill perswading me I have kindled anger and hatred against mankindâ— Lambertus confesseth that k Lambert schaph in hist an 107â— the Clergy called him an Herâ—â—icke And that the world spake fouly of â—im about his dealing with Mathâ—â—dis who left her husband and prostrated her selfe so unto him * Idem in hist an â—077 Quòd die ac noâ—te impudenter Papa in ejus â—oluturetur amplexibus Onuâ—hrius relateth that which all men know l Onuph in vita Grâ—gor â— He was the first Pope that ever excommunicated the Emperour tooke away his Crowne and gave it to another If any man desire to hearâ— the â—anctity and miraculous liâ—â— of this Hildâ—brand or Gregory the 7th commended by many writers let him read the 5â— Chapter of that * De Christ Eccles success staru pag 104. unanswerable worke long sinâ—â— published by the most learned Primate In the Râ—man faâ—â—ion tâ—ings are thus decreed All Iesuites shal be inâ—hrald to their Generall all Generalls to the Pope this Pope hath decreed it m Conâ— l. â—ditâ— Binijâ—â—oâ— 3. part â— The Pope may absolve subjects from their â—idelity unto heretical Kings By the judgment of the Pope our gracious Lord and King whom the Lord long preserve from such dâ—sloyall Loyolists is of the hereticall Religion Let the world judge if such a man as defendeth the sancâ—ity of this Pope who deposed the Emperour and gave away his Crowne to another be fitâ— to live within his Majesties Kingdomes Marke here the difference betwixt the Monkes of S. Basil Answer and Pope Hildebrands brâ—eding The Novices of thâ— former were tâ—ayâ—ed in the Scriptures to the end they might not bee accustomed unto humane Traditions those of the â—atter were kept backâ— from the study of the Scriptures that they might be accustomed unto humane Traditions For this by the foresaid author is expressely noted of those Hildebrandine Monkes that they * lib. de vnitas Eccles permitted not yong men in their Monasteries to study this saving knowledge to the end that their rude wit might be â—ourished with the huskâ—s of Divels which are the customes of humane Traditions that bâ—ing accustomed to such filth they might not taste how sweâ—te the Lord was And thus in the times following from Monkes to Friars and from them to secular Preists and Prelates as it were by Traditiâ—n from hand to hand the like ungoâ—ly policie was continued of keeping the common people from the knowledge of the Scriptures as for other reasons so likewise that by this meanes they might bee drawne to humane Traditions which was not onâ—ly observed by * Erasm in eâ—nar in 1. Psal Erasmâ—â— before ever Luther stirred against the Pope but openly in a manner confâ—ssed afterwards by a bitter adversary of his To all this the Iesuite likewise replyeth nothing Petrus Sutor a Carâ—husi in Monkâ— who among other inconveniences Answer for which hee would have the people debarred from reading the Scripture alleadgeth this also for one * Sâ—tor de tra Bibl c. 22. Whereas many things are openly taught to be observed which are not expressely to be had in the Scriptures will not the simple people observing these things quickely â—urmure and complaine that so great burdens should be imposed upon them whereby the liberty of the Gospell is so greatly impaâ—red Will they not also be drawen away from the observation of the oâ—dinances of the Church when they shall observe that they are not contâ—ined in the law of Christ Thus Sutor hath cut out the doctrine of the Church of Româ— after the new fashion and stitched together the practise in debarring the common people from reading of the Scriptures with the reason of it least they should see that the Traditions of the Church â— not in the law of Christ Neither â— this observation of Sutâ—r be disliked Reply p. 157. 10. How doe you like this that many things are taught to be observed which are not expressely to be had in the Scriptures And againe that by reading of the Scriptures the common people will see that the Traditions of the Church are not contained in the law of Christ How unlike is this to your usuall answere That the Scripture expressely commandeth and commendeth the use of Traditions And that they are not out of the Scriptures not passed in silence but virtually contained in them in that the Scriptures send us to the Church and the Church unto unwritten Traditions Thus Sutor the Monke and this Iesuite differ in their opinions the Monke thinketh the Traditions or ordinances of the Church are not in Scripture the Iesuite answereth that they are And if they be why then doe you not suffer the common people to read the Scriptures The Iesuite answereth because of the great myâ—â—eries contained in the Scripture and because of the great inconveniences which come thereby But Sutâ—r would have the common people debarred from reading not for feare of seeing too much but for feare of seeing too little not because of the great mysteries contained in the Scriptures
p. 164. alledge not onely the same Text which ancient Heretickes alledged but also directly in the same sense When S. Augustine urged Maximinus the Arian with unwritten Traditions hee received this Answer from him * Aug. l. 1. cont Max. These sayings which are not in Scripture may not be received of us seeing our Lord warning us doth say Without cause doe they worship me tâ—â—ching for Doctrines the commandements of menâ—â—â—nd is not this selfe-same text the first which you in like manner produce against unâ—ritten Traditions 6. S. Augustine did not urge Maximinus with unwritten Traditions they disputed of unwritten sayings not of unwritten but of a written doctrine by unwritten sayings he urged him Wherefore we say for our selves it is a directlye for directly in the same sense wee alledge it not We alledge it against unwritten Doctrines not against unwritten sayings as that Arian did and we receive unwritten sayings which are not in Scripture although wee refuse to receive unwritten Doctrines This is a verball argument taken â— verbis ad res How can it be in the sâ—â—â— sensâ— and against the same truth when we receiuâ— both the saying and the Doctrine rejected by that Arian Irenaus and Tertullian doe openly make it knowne that the Valentinians Gnosticks and Mareionits condemned unwritten Reply pag. 156 Traditions Hilarie Epiphanius and Augustine doe testifie the same of the Arians S. Basil of the Eunomians The Donatists pleaded onely for Scripture denying the authority of the Church and of Traditions and yet S. Augustine still pursued them with unwritten Traditions 7. In all this the Iesuite harpeth upon three strings 1. That the Hereticks did plead onely for Scripture 2. That they rejected unwritten Traditions 3. That the Fathers pursued them by unwritten Traditions To the first I answer suppose it were so that the Heretickes did plead onely for Scripture are they therefore Heretickes that doe the same What then shall we say of the Fathers who were as earnest to try all controversies by the Scripture as the Heretickes were This maketh men Hereticks saith S. Augustine i Non quod Scripturas non contemnunt sed quod eas non intelligunt Aug. Epist 222. Not because they fly to the Scriptures but because they understand them not The Fathers did not condemne the Hereticks for appealing unto Scripture but as we haâ—â— shewed out of Irenaeus Tertullian for speaking disgracefully of it that truth could not bee knowne out of Scripture by them that were ignorant of Tradition because all things were not delivered in Scripture Theodoâ—et setteth forth the practice of the Heretickes in this manner Å¿ S. vides ni petitisè Scripturis demonstrationibus stultitiam suam constringinum Scripturae recusant scopum usum Si quando vero putart nudum aliquod effatum à genuinâ recisum Orationis sene ad suum propositum accommodant â—uis confirmandis Theodor in opusc cont vanas haeres Whensoever they saw that their folly was discovered by demonstration taken out of the Scriptures then they denyed the scope and the use of Scripture And if at any time they thought that there was any bare saying which being severed from the 〈◊〉 meaning might servâ— for their turne that they made use of to confirme their opinions Yet whensoever they appealed unto Scripture the Fathers accepted of the challenge and â—ought with them at those weapons l Lapidandoâ— esse Haereticos Scripturarum argumeâ—tis Athan. Orat. coâ—t Arâ—an They accouÌ„ted the Scriptures to be the touchstone of truth Heretickes are tâ—â—e stoned with the arguments of Scripture saith Athanasiâ—â— u Sicut salâ—atâ—r vâ—rbo doctrinae suae silentium imposuit Sadducâ— is sic â—aeient Christi imitatores exâ—mplis Sâ—rit turarum quibus oportet secundum sanam doctrinam omnem voâ—em abmâ—â—es ere hâ—raonis Origen tract 23. in Mat. As our Saviour by the word of his Doctrine put the Sadduces to silence so must we by the examples of Scripture if we will be the fâ—llowers of Christ by the which according unto sound Doctrine wee ought to stop the mouth of every proud Pharaâ—h saith Origen S. Augustine did not reject the appeale of the Donatists unto Scripture as if it were coraâ— non Iudice but commendeth it as the best way as appeareth by his Answer unto x Aug. l. 5. contra Donat. c. 2â— Cyprians appeale in the same point unto the same Iudge and by his severall Answers to the Donatists themselves y Sunt libri dominici quorum authoritatiutrique consentimus ibi quaeâ—anius ecclesiam ibi discutiamâ—s causam nostram Idâ—â— de unitat â—cles cap. 3. There are the bookes of the Lord unto whose authoritie wee both submit in them let uâ— seeke for the Church by them let us examine our cause And againe in his sixth Chapter Reade this out of the Law out of the Prophets out of the Psalmes cut of the Gospels and Epistles reade it and wee will believe it The hope of prolonging the controversies of tiring the Orthodoxe this moved the Heretickes to appeale to the Scriptures that so the sentence might not finally passe against them as if the Iesuite being questioned before an inferiour Iudge for his Religion should appeâ—le unto his Majestie to gaine time thereby And as wee see some men that love trouble appealing from Court to Court to vexe their Adversaries though their cause bee never so bad S. Paul z Act. â—5 â—â— appealed unto Caesar so did his enemies was Caesar therefore no sufficient Iudge In like manner as the Fathers appealed unto Scripture so did the Heretickes Is therefore this practice evill Or is the Scripture therefore no sufficient Iudge The more doe appeale unto it the more witnesses there are of the sufficiency of it Origen giveth this reason why the Tempter used Scripture a Origen 〈◊〉 3. in Luc. Because if hee had spoken without booke his words could have had no authoritie You may aswell say that we learned this doctrine from the Devill as from Heretickes It is a truth which the Fathers have taught which the Heretickes acknowledged and the Devil believeth it and he is worse then an Heretick then the Devil that will deny it To the second I answer As all Heretickes rejected not Traditions so all that reject Traditions are not Hereticks Traditions are either written or unwritten they rejected some written Traditions and those were points of faith else they could not be Heretickes but all poinis of faith necessary for all to know as the * pag. â—4â— Iesuite hath confessed are expressed in the Scripture He nameth the Valentinians Guosticks and Marcionites and these taught against the nature of Christ and against the resurrection and the like as he confesseth Againe the Arians and the Ennomians and they taught against the Deitie of Christ and of the holy Ghost And for the Donatists they taught against the unitiâ— of Bapâ—ismâ— All these we have proved to bee written Traditions rejected